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THE TRVE GVIDE VNTO GLORY. PSAL. 73.24. Thou wilt guide me by thy counsell; and afterward receiue me to glory.
THE TRUE GUIDE UNTO GLORY. PSALM 73.24. Thou wilt guide me by thy counsel; and afterwards receive me to glory.
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COncerning this Psalme, two things may be considered: First, the Author of it; Secondly, the Subiect of it. Asaph, some thinke, Penned it;
Concerning this Psalm, two things may be considered: First, the Author of it; Secondly, the Subject of it. Asaph, Some think, Penned it;
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for it is stiled A Psalme of Asaph: Againe, he writ Psalmes as well as Dauid: also, hee and his Sonnes were singers in Israel: But whether he, Dauid, or Moses made it, the matter is not much, seeing it is most certaine, hee was carried and directed by the Spirit of God, that penn'd it.
for it is styled A Psalm of Asaph: Again, he writ Psalms as well as David: also, he and his Sons were singers in Israel: But whither he, David, or Moses made it, the matter is not much, seeing it is most certain, he was carried and directed by the Spirit of God, that penned it.
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As touching the subiect matter of it, if we looke into it, we shall finde a plaine description of a wicked and godly man;
As touching the Subject matter of it, if we look into it, we shall find a plain description of a wicked and godly man;
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the very mappe of both in liuely colours declared, and that for the present and future time. The vngodly is set forth.
the very map of both in lively colours declared, and that for the present and future time. The ungodly is Set forth.
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First, by his Adiuncts, which are sixe. 1. In his title foole. 2. his Strength. 3. his Riches. 4. his Successe. 5. he is not corrected as others. 6. lastly. Hee dieth in peace;
First, by his Adjuncts, which Are sixe. 1. In his title fool. 2. his Strength. 3. his Riches. 4. his Success. 5. he is not corrected as Others. 6. lastly. He Dieth in peace;
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for there is no bands in his death. Secondly, he is descri ed by his Acts, or Effects;for there is no bans in his death. Secondly, he is descri ed by his Acts, or Effects;
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which are likewise sixe. 1. he declareth his Pride. 2. he is violent. 3. hee Oppresseth. 4 hee Corrupteth, either himselfe or others. 5. he vseth bad Language,
which Are likewise sixe. 1. he Declareth his Pride. 2. he is violent. 3. he Oppresses. 4 he Corrupteth, either himself or Others. 5. he uses bad Language,
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for his tongue walketh. 6. and last of all, he accuseth God of ignorance;
for his tongue walks. 6. and last of all, he Accuseth God of ignorance;
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Is there knowledge in the most High? Yet you haue not heard the worst of him: for foure accidents remaine behinde.Is there knowledge in the most High? Yet you have not herd the worst of him: for foure accidents remain behind.
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One, his present estate is tickle; for hee standeth vpon a slippery foundation: another, he dieth Suddenly:
One, his present estate is tickle; for he Stands upon a slippery Foundation: Another, he Dieth Suddenly:
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a third, he must come to Iudgement; and in conclusion, then his image shall be despised.
a third, he must come to Judgement; and in conclusion, then his image shall be despised.
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And thus haue you an end of him: From all which, by the way, we may obserue diuers instructions.
And thus have you an end of him: From all which, by the Way, we may observe diverse instructions.
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1. That, wicked men are fooles: yet, the more wicked, the more foolish. 2. That, the strongest bodies possesse not the soundest mindes:
1. That, wicked men Are Fools: yet, the more wicked, the more foolish. 2. That, the Strongest bodies possess not the soundest minds:
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These two doe not alwayes lodge together.
These two doe not always lodge together.
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Iohn, writing to his friend Gaius, wisheth that he might prosper and fare, as his soule fared: John, writing to his friend Gaius, wishes that he might prosper and fare, as his soul fared:
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But hee that would send an Epistle to many of our Gallants, if he did well, should in his salutations desire, that They might fare in soule as their bodies fare;
But he that would send an Epistle to many of our Gallants, if he did well, should in his salutations desire, that They might fare in soul as their bodies fare;
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for, they are lusty and strong, their breasts full of milke, and their bones runne full of marrow; for, they Are lusty and strong, their breasts full of milk, and their bones run full of marrow;
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they are waxen fat and shining. they Are waxed fat and shining.
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But where grace entreth, like a pinching frost, it maketh the flesh wither and fall, freezeth the very marrow, and congealeth the fatnesse;
But where grace entereth, like a pinching frost, it makes the Flesh wither and fallen, freezeth the very marrow, and congealeth the fatness;
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so that the body often is weake and pineth away. 3. That much goods and Grace are not inseparable companions.
so that the body often is weak and pines away. 3. That much goods and Grace Are not inseparable Sodales.
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These two meete not, as the Sunne and Moone runne their course night and day, in one and the same subiect.
These two meet not, as the Sun and Moon run their course night and day, in one and the same Subject.
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Therefore saith our Lord, How hardly shall a rich man enter into the kingdome of heauen,
Therefore Says our Lord, How hardly shall a rich man enter into the Kingdom of heaven,
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and be saued? Sometimes we grant they may, but seldome.and be saved? Sometime we grant they may, but seldom.
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It is said that Naaman the Syrian, was a mighty man, and valiant, but a Leper:
It is said that Naaman the Syrian, was a mighty man, and valiant, but a Leper:
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great for riches, (peraduenture) valiant for body; so that it may proue this (at the least the former) Doctrine.
great for riches, (Peradventure) valiant for body; so that it may prove this (At the least the former) Doctrine.
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But what rich or strong man amongst vs beleeues this report? 4. That, wicked persons often prosper.
But what rich or strong man among us believes this report? 4. That, wicked Persons often prosper.
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Their Bullocke gendreth and faileth not: Their Cow calueth and casteth not her Calfe. They send foorth their children like sheepe; and their Sonnes daunce:
Their Bullock gendereth and Faileth not: Their Cow calveth and Cast not her Calf. They send forth their children like sheep; and their Sons dance:
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Their Seede is established, and they grow vp in wealth. 5. That not to be afflicted, is a marke of the wicked.
Their Seed is established, and they grow up in wealth. 5. That not to be afflicted, is a mark of the wicked.
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They haue no changes, therefore they feare not God: whereas the godly are chastened euery morning; else bastards, not sonnes. They have no changes, Therefore they Fear not God: whereas the godly Are chastened every morning; Else bastards, not Sons.
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6. That, peace in death is no sure signe of a better life. 6. That, peace in death is no sure Signen of a better life.
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They that liue like Lyons, and dye like Lambs, may not haue their names writ in the Lambes Booke of life.
They that live like Lyons, and die like Lambs, may not have their names writ in the Lambs Book of life.
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But if a good life be the Antecedent, this no bad, but a desireable consequent; this crosseth the iudgement of the common people:
But if a good life be the Antecedent, this no bad, but a desirable consequent; this Crosseth the judgement of the Common people:
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Oh say some, how quietly he dyed? But I say;
O say Some, how quietly he died? But I say;
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how well hath hee liued? Let vs then iudge men by their liues, not by their deaths;
how well hath he lived? Let us then judge men by their lives, not by their death's;
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lest we acquit the guilty, and condemne the innocent: For all outward things come alike to all men; iust, or vniust:
lest we acquit the guilty, and condemn the innocent: For all outward things come alike to all men; just, or unjust:
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This is one of those euils, that the wise man saw, vnder the Sunne. Againe, from their Effects or Actions, might many things be obserued; as, This is one of those evils, that the wise man saw, under the Sun. Again, from their Effects or Actions, might many things be observed; as,
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1. That, when wicked men haue most, then they sinne most. Hence it is, that some hauing much money, turne biting Vsurers, and deuoure by oppression.
1. That, when wicked men have most, then they sin most. Hence it is, that Some having much money, turn biting Usurers, and devour by oppression.
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The bountifulnesse of God towards them, doth not (though indeede it ought) leade them to repentance. The bountifulness of God towards them, does not (though indeed it ought) lead them to Repentance.
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And from the foure following accidents, we note a foure-fold instruction. And from the foure following accidents, we note a fourfold instruction.
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First, that notwithstanding the wicked be rich and strong, yet they stand vpon a sandy foundation.
First, that notwithstanding the wicked be rich and strong, yet they stand upon a sandy Foundation.
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They are set on slippery places; They Are Set on slippery places;
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either vpon the Ice, on the which if they slippe, or it breake, they be drowned, spoyled:
either upon the Ice, on the which if they slip, or it break, they be drowned, spoiled:
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or vpon a Quag-mire, that is growne ouer with a thin skinne, through which, if they shrinke, they sticke fast, and are all be-mudded.
or upon a Quagmire, that is grown over with a thin skin, through which, if they shrink, they stick fast, and Are all be-mudded.
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Secondly, that wicked men shall dye certainly, and suddenly, in a moment: the Text saith; They spend their dayes in pleasure, and suddenly goe downe to the graue.
Secondly, that wicked men shall die Certainly, and suddenly, in a moment: the Text Says; They spend their days in pleasure, and suddenly go down to the graven.
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Thirdly, that prophane persons shall rise, and come to iudgement. And lastly, that at the day of iudgement they shall haue their full torment:
Thirdly, that profane Persons shall rise, and come to judgement. And lastly, that At the day of judgement they shall have their full torment:
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For, they shall rise to shame and contempt eternall. For, they shall rise to shame and contempt Eternal.
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And thus we leaue them, where God shall leaue them, wishing their harmes may make vs to beware:
And thus we leave them, where God shall leave them, wishing their harms may make us to beware:
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And so proceede we to the godly person, of whom wee haue many things to say;
And so proceed we to the godly person, of whom we have many things to say;
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but because time will not permit vs, we will omit them, onely reducing them to these heads, 1. A Conflict, and 2. The Issue of it. In this Combat, note 1. Who they be that quarrell. 2. The causes of it.
but Because time will not permit us, we will omit them, only reducing them to these Heads, 1. A Conflict, and 2. The Issue of it. In this Combat, note 1. Who they be that quarrel. 2. The Causes of it.
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It is the Flesh and Spirit, Faith and Infidelity that striue; these twins are in euery regenerate person, man or woman.
It is the Flesh and Spirit, Faith and Infidelity that strive; these twins Are in every regenerate person, man or woman.
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Sinne must not be counted as a meere priuation, or nothing; but we must conceiue of it as a strong man, or corroborated habit.
Sin must not be counted as a mere privation, or nothing; but we must conceive of it as a strong man, or corroborated habit.
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The ground of the quarrell groweth either from the fell opposition, that is betwixt them; for these are contrary one to the other: The ground of the quarrel grows either from the fell opposition, that is betwixt them; for these Are contrary one to the other:
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or the diuers condition of the wicked and the godly. or the diverse condition of the wicked and the godly.
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When the prophane man prospereth, and the righteous are in aduersity, it worketh strangely, euen in the most sincere hearted:
When the profane man prospereth, and the righteous Are in adversity, it works strangely, even in the most sincere hearted:
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Therefore the wicked are counted blessed;
Therefore the wicked Are counted blessed;
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For, they that worke wickednesse, they are set vp, and such as tempt God, they are deliuered.
For, they that work wickedness, they Are Set up, and such as tempt God, they Are Delivered.
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From this consideration, this good mans steps had almost slipt, and he embraced the world;
From this consideration, this good men steps had almost slipped, and he embraced the world;
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yet he hauing recourse to the word of God, saw his owne folly, and their miserable end;
yet he having recourse to the word of God, saw his own folly, and their miserable end;
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so that though the combat for a time was fierce, and the issue thereof doubtfull, notwithstanding Faith preuaileth at the length,
so that though the combat for a time was fierce, and the issue thereof doubtful, notwithstanding Faith prevaileth At the length,
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and winnes the field, triumphing with this confession;
and wins the field, triumphing with this Confessi;
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Lord, thou wilt guide me, &c. But before wee come to the words, let vs obserue some things by the way.Lord, thou wilt guide me, etc. But before we come to the words, let us observe Some things by the Way.
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And here we may see, that 1. The prosperity of the wicked fretteth the godly. There is a secret enmity betweene the seede of the Woman, and the Serpents; Also that,
And Here we may see, that 1. The Prosperity of the wicked fretteth the godly. There is a secret enmity between the seed of the Woman, and the Serpents; Also that,
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2. In the time of temptation, the flesh will play its part. Furthermore, that
2. In the time of temptation, the Flesh will play its part. Furthermore, that
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3. He that would see the present and future condition of good and bad, must haue recourse to Gods word;
3. He that would see the present and future condition of good and bad, must have recourse to God's word;
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not flocke to the Stage or prophane History, for they may deceiue; this Booke cannot.
not flock to the Stage or profane History, for they may deceive; this Book cannot.
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And so we come to the words in hand, the which haue a double reading at the least: Some reade them prayer-wise;
And so we come to the words in hand, the which have a double reading At the least: some read them prayerwise;
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Lord guide me, &c. But I rather choose to reade them as a Confession, being a speech of great reioycing,Lord guide me, etc. But I rather choose to read them as a Confessi, being a speech of great rejoicing,
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and a declaration of the fruit of his faith, that followed this great and terrible combat.
and a declaration of the fruit of his faith, that followed this great and terrible combat.
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In the which we may obserue a double proposition, and in either of them, two principall things comprehended.
In the which we may observe a double proposition, and in either of them, two principal things comprehended.
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In the antecedent part, this good man saith; First, that the Lord will guide him.
In the antecedent part, this good man Says; First, that the Lord will guide him.
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Secondly, he acknowledgeth wherewith, viz. by his counsell. In the cons•quent proposition, hee conf•sseth, that he will also glorifie him;
Secondly, he acknowledgeth wherewith, viz. by his counsel. In the cons•quent proposition, he conf•sseth, that he will also Glorify him;
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and telleth the time when, or order how; after he had guided him by his counsell.
and Telleth the time when, or order how; After he had guided him by his counsel.
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Thus you see the parts of it. Now we come to shew you the meaning or sense of the words. Thou, ] that is, GOD; Father, Sonne, and holy Spir•t;
Thus you see the parts of it. Now we come to show you the meaning or sense of the words. Thou, ] that is, GOD; Father, Son, and holy Spir•t;
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for all three consent in euery action done towards the creature: what one doth, all doe, mediately or immediately, yet in a diuers manner:
for all three consent in every actium done towards the creature: what one does, all do, mediately or immediately, yet in a diverse manner:
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God the Father is said to guide, by the word;God the Father is said to guide, by the word;
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Christ, by his example, and the Spirit, by immediate motions and irradiations iniected vpon mans vnderstanding; christ, by his Exampl, and the Spirit, by immediate motions and irradiations injected upon men understanding;
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yet with one ioynt consent, all tend to one and the same thing. There be Relatiue properties in the Deity, that are peculiar to the distinct persons.
yet with one joint consent, all tend to one and the same thing. There be Relative properties in the Deity, that Are peculiar to the distinct Persons.
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As the Father to beget, the Sonne to be begotten, and the Spirit to proceede: but these wee speake of are internall, not externall, actions vpon the creature.
As the Father to beget, the Son to be begotten, and the Spirit to proceed: but these we speak of Are internal, not external, actions upon the creature.
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Shalt, or wilt. ] This word containeth in it, the faith and confidence of the person;Shalt, or wilt. ] This word Containeth in it, the faith and confidence of the person;
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how that hee did depend vpon God, and assure himselfe, that he would be his guide for future time,
how that he did depend upon God, and assure himself, that he would be his guide for future time,
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as well as for the present season.
as well as for the present season.
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Guide. ] This word seemes to be borrowed from a Traueller, and so all the Text is metaphorically set downe, or by way of similitude;Guide. ] This word seems to be borrowed from a Traveller, and so all the Text is metaphorically Set down, or by Way of similitude;
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the sense is, that the Lord would direct, quietly and securely conduct, leade and gouerne him, in these his spirituall trauels.
the sense is, that the Lord would Direct, quietly and securely conduct, lead and govern him, in these his spiritual travels.
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Mee. ] That is, Asaph, Dauid, Moses, or some such Seer, or faithfull person. By thy counsell. ] In Scripture counsell hath many acceptions, which wee omit;Me. ] That is, Asaph, David, Moses, or Some such Seer, or faithful person. By thy counsel. ] In Scripture counsel hath many acceptions, which we omit;
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for in this place is meant, the Lords counsell: And it is two-fold;
for in this place is meant, the lords counsel: And it is twofold;
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secret, or reuealed. Who hath knowne the secret (viz. counsell) of God? that is, what things hee purposed with himselfe, to bring to passe from all eternitie. secret, or revealed. Who hath known the secret (viz. counsel) of God? that is, what things he purposed with himself, to bring to pass from all eternity.
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How can counsell be ascribed vnto God? for hee seeth at the first, with one act, what is best. It's true, God doth so;
How can counsel be ascribed unto God? for he sees At the First, with one act, what is best. It's true, God does so;
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yet, as we discerne, and whilest wee behold things, how successiuely they come to passe, and are effected by secondary causes, we acknowledge it to be in him;
yet, as we discern, and whilst we behold things, how successively they come to pass, and Are effected by secondary Causes, we acknowledge it to be in him;
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and so attribute counsell vnto him. Againe, because the Lord doth all things in iudgment and with deliberation;
and so attribute counsel unto him. Again, Because the Lord does all things in judgement and with deliberation;
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(I speake after the manner of men) not rashly or ignorantly. Now for the Reueiled counsell of God, the which is here especially meant; that may be double also: (I speak After the manner of men) not rashly or ignorantly. Now for the Revealed counsel of God, the which is Here especially meant; that may be double also:
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being considered, in his workes, or in his word. In his workes; and that of Creation, Prouidence:
being considered, in his works, or in his word. In his works; and that of Creation, Providence:
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For in both doth the counsell of the most High declare it selfe.
For in both does the counsel of the most High declare it self.
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But I vnderstand, principally in this place, to be meant the word and reueiled will of God, both Law and Gospell;
But I understand, principally in this place, to be meant the word and revealed will of God, both Law and Gospel;
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the one was declared, (b•ing writ in Adams heart) at the Creation;
the one was declared, (b•ing writ in Adams heart) At the Creation;
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the other part after mans fall, in the meanes of his recouery and Redemption; when indeede was manifested the depth of his counsell;
the other part After men fallen, in the means of his recovery and Redemption; when indeed was manifested the depth of his counsel;
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things, that before they were reueiled, past finding out; after, to man most wonderfull.
things, that before they were revealed, passed finding out; After, to man most wonderful.
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And in Scripture, both the Law and the Gospell are called Gods counsell; and as instrumentall causes, of necessity to bring man to his eternall home.
And in Scripture, both the Law and the Gospel Are called God's counsel; and as instrumental Causes, of necessity to bring man to his Eternal home.
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And thus much for the first proposition. And afterward, ] that is, when my change, or time of dissolution commeth;
And thus much for the First proposition. And afterwards, ] that is, when my change, or time of dissolution comes;
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which is the end of this his pilgrimage. Receiue me. ] Take me into thy protection, when I shall depart hence. which is the end of this his pilgrimage. Receive me. ] Take me into thy protection, when I shall depart hence.
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Into glory. ] For the words Etymology it signifieth weight grauity. Paul alludes to this, 2 Cor. 4.17. Some reade In glory, hauing respect to his person, without spot or wrinkle.Into glory. ] For the words Etymology it signifies weight gravity. Paul alludes to this, 2 Cor. 4.17. some read In glory, having respect to his person, without spot or wrinkle.
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For, No vncleane thing shall enter into the kingdome of heauen, or into glory, meaning heauen, the glorious place of the blessed; both may be meant.
For, No unclean thing shall enter into the Kingdom of heaven, or into glory, meaning heaven, the glorious place of the blessed; both may be meant.
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And he hath (no doubt) relation too, to the day of iudgement, when the body shall also be made glorious.
And he hath (no doubt) Relation too, to the day of judgement, when the body shall also be made glorious.
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So that the plaine and full meaning of this parcell of Scripture is;
So that the plain and full meaning of this parcel of Scripture is;
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Lord, I confesse, that when I, with the eye of flesh and blood, viewed the prosperity of the vngodly, Lord, I confess, that when I, with the eye of Flesh and blood, viewed the Prosperity of the ungodly,
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how that they were lusty and strong, abounding in all wealth, liuing in great pleasure, and had no bands in their death;
how that they were lusty and strong, abounding in all wealth, living in great pleasure, and had no bans in their death;
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moreouer breaking forth into enuy, malice, oppression, pride, cursed speaking, and to blaspheme thy Name it selfe;
moreover breaking forth into envy, malice, oppression, pride, cursed speaking, and to Blaspheme thy Name it self;
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and yet not plagued like other men, who did liue in awe and feare of thy Maiesty;
and yet not plagued like other men, who did live in awe and Fear of thy Majesty;
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carefull to keepe all thy commands, and to approue their hearts to thee in all their proceedings;
careful to keep all thy commands, and to approve their hearts to thee in all their proceedings;
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I was sore troubled, and wonderfully perplexed;
I was soar troubled, and wonderfully perplexed;
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insomuch as I had almost fainted and publiquely proclaimed, that I had and others of thy righteous seruants also, cleansed our hearts in vaine,
insomuch as I had almost fainted and publicly proclaimed, that I had and Others of thy righteous Servants also, cleansed our hearts in vain,
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and in innocency washed our hands to no purpose: Thus brutish was I, and full of infidelitie:
and in innocency washed our hands to no purpose: Thus brutish was I, and full of infidelity:
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But at the last, hauing recourse vnto thy word, the Rule to decide all these things;
But At the last, having recourse unto thy word, the Rule to decide all these things;
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I then saw (notwithstanding all their pompe, pleasure and prosperity) that they stood vpon a tickle foundation; shall dye certainely, suddenly;
I then saw (notwithstanding all their pomp, pleasure and Prosperity) that they stood upon a tickle Foundation; shall die Certainly, suddenly;
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rise againe, and come vnto iudgement, when they shall receiue their full punishment for their sinne. rise again, and come unto judgement, when they shall receive their full punishment for their sin.
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And, I also am verily perswaded that though I am naturally subiect to wander, and goe astray,
And, I also am verily persuaded that though I am naturally Subject to wander, and go astray,
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yet thou wilt direct, guide, and safely leade me on in this my spirituall and perilous passage (thy word reuealed to me, being my refuge as heretofore,
yet thou wilt Direct, guide, and safely lead me on in this my spiritual and perilous passage (thy word revealed to me, being my refuge as heretofore,
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and the meanes to conduct me, next thy Maiesty) vntill my abode here in this world, shall be no more:
and the means to conduct me, next thy Majesty) until my Abided Here in this world, shall be no more:
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And hauing done this, I am further assured, that my soule, without spot or wrinkle, shall be receiued into thy heauenly kingdome, where, in peace and safty, it shall remaine,
And having done this, I am further assured, that my soul, without spot or wrinkle, shall be received into thy heavenly Kingdom, where, in peace and safety, it shall remain,
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vntill that great day, when all shall awake out of the dust, and then shall soule and body be revnited, changed into the glorious image of thy Sonne,
until that great day, when all shall awake out of the dust, and then shall soul and body be Reunited, changed into the glorious image of thy Son,
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and for euer remaine in the mountaine of thy holinesse. And now let vs proceede to some points of instruction.and for ever remain in the mountain of thy holiness. And now let us proceed to Some points of instruction.
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We hauing heard of this great conflict betwixt the new man and the old, flesh and spirit, faith and infidelity;
We having herd of this great conflict betwixt the new man and the old, Flesh and Spirit, faith and infidelity;
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yet corruption being at the last ouercome and conquered: hence I gather this Doctrine; that True Faith may faint, but it neuer faileth vtterly.
yet corruption being At the last overcome and conquered: hence I gather this Doctrine; that True Faith may faint, but it never Faileth utterly.
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The degree of it (probably) may be decayed, wasted; the acts and effects of it (certainely) weakened, decreased;
The degree of it (probably) may be decayed, wasted; the acts and effects of it (Certainly) weakened, decreased;
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but the essence of it shall neuer be totally or finally consumed, destroyed.
but the essence of it shall never be totally or finally consumed, destroyed.
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Iacob may wrastle with the Archangell, his sinew shrinke, thigh fall, and his steps be found halting; Iacob may wrestle with the Archangel, his sinew shrink, thigh fallen, and his steps be found halting;
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yet shall he be named Israel: because he found fauour, and preuailed with God.
yet shall he be nam Israel: Because he found favour, and prevailed with God.
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Sampson, by the deceipt of dauncing Dalilah, may haue his head cut, haire shorne, and strength goe from him;Sampson, by the deceit of dancing Delilah, may have his head Cut, hair shorn, and strength go from him;
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notwithstanding in tract of time, his head shall grow, his vigour returne, his prayer be heard, hee kill the vncircumcised Philistims, and haue his name enrolled for euer amongst the faithfull.
notwithstanding in tract of time, his head shall grow, his vigour return, his prayer be herd, he kill the uncircumcised philistines, and have his name enrolled for ever among the faithful.
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The presence of God may make Moses the man of God to break out, I quake and tremble; Isaiah, Woe is me, I am vndone; The presence of God may make Moses the man of God to break out, I quake and tremble; Isaiah, Woe is me, I am undone;
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Manoah also, We shall surely dye. Notwithstanding all this, they shall conquere, ouercome, passe to their iourneyes end in peace, win the combat: Manoah also, We shall surely die. Notwithstanding all this, they shall conquer, overcome, pass to their journeys end in peace, win the combat:
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for the acts of faith be but for a time suspended; the essence is not annihilated, vtterly consumed.
for the acts of faith be but for a time suspended; the essence is not annihilated, utterly consumed.
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Valiant Gedeon may cry aloud, How can the Lord be with vs, seeing all these euils be come vpon vs? where be his miracles of old, our fathers told vs off? hath not God forsaken vs? Yet, shall he not, anone, heare a voice, Goe in thy might, for thou (thou that thus doubtest, fearest) shalt saue Israel? And may not iust Iob thinke himselfe to be the subiect of Gods wrath? the very Butt of his iustice? and (in his owne feeling) finde the arrowes of the Almighty drunke with his spirit? But let him stay a little while, the Bowe shall be •••ent, the string slacked, these peircing shafts shut vp in the Quiuer, and his end become blessed.
Valiant Gideon may cry aloud, How can the Lord be with us, seeing all these evils be come upon us? where be his Miracles of old, our Father's told us off? hath not God forsaken us? Yet, shall he not, anon, hear a voice, Go in thy might, for thou (thou that thus doubtest, Fearest) shalt save Israel? And may not just Job think himself to be the Subject of God's wrath? the very Butt of his Justice? and (in his own feeling) find the arrows of the Almighty drunk with his Spirit? But let him stay a little while, the Bow shall be •••ent, the string slacked, these piercing shafts shut up in the Quiver, and his end become blessed.
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I might here make mention of Ieremiahs complaining, and accusing the Almighty;
I might Here make mention of Jeremiah's complaining, and accusing the Almighty;
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Lord I am deceiued, and thou (wonder at this) hast deceiued me; Dauid picking a quarrell with his nature, concluding, This is my death, and all men are lyars; Didymus doubting; Peter cursing and swearing; Paul howling. Spoiled man that I am! Lord I am deceived, and thou (wonder At this) hast deceived me; David picking a quarrel with his nature, concluding, This is my death, and all men Are liars; Didymus doubting; Peter cursing and swearing; Paul howling. Spoiled man that I am!
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who shall deliuer me from the body of this death? Yet for all this, Faith shall winne the field, infidelity be foiled, grace conquer, corruption loose the combat: who shall deliver me from the body of this death? Yet for all this, Faith shall win the field, infidelity be foiled, grace conquer, corruption lose the combat:
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And although the Flesh be the first borne, claime possession, expect a day of mourning; yet let him doe his worst, he shall loose his birth-right, serue the yonger:
And although the Flesh be the First born, claim possession, expect a day of mourning; yet let him do his worst, he shall lose his birthright, serve the younger:
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for Faith hath beene blessed once, & it shall be blessed euer. Art thou yet in doubt? Doest thou demand, How can this thing be?
for Faith hath been blessed once, & it shall be blessed ever. Art thou yet in doubt? Dost thou demand, How can this thing be?
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Why? is not Faith the gift of God? and are not his gifts and calling without repentance? Shall he bewaile his bounty? recall his liberality? No, no, he giueth freely, and vpbraideth no mans person, there is no variablenesse,
Why? is not Faith the gift of God? and Are not his Gifts and calling without Repentance? Shall he bewail his bounty? Recall his liberality? No, no, he gives freely, and upbraideth no men person, there is no variableness,
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or shadow of turning with him. or shadow of turning with him.
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Man may, through errour of iudgement, mutation of affection, or some forced necessity, withdraw and take possession of his former fauours conferred:
Man may, through error of judgement, mutation of affection, or Some forced necessity, withdraw and take possession of his former favours conferred:
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But God cannot erre, be moued, or brought to pouerty; therefore his gift of grace that is once giuen, is euer giuen.
But God cannot err, be moved, or brought to poverty; Therefore his gift of grace that is once given, is ever given.
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But our aduersaries obiect, that God tooke his Spirit from Saul. It's true, he did so;
But our Adversaries Object, that God took his Spirit from Saul. It's true, he did so;
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but we must know that the gifts of the Spirit are either common, or sauing; now of this latter kinde, this King had not any;
but we must know that the Gifts of the Spirit Are either Common, or Saving; now of this latter kind, this King had not any;
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for such are peculiar to his chosen people.
for such Are peculiar to his chosen people.
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God for his sinne had a purpose to depriue him of his kingdome, therefore of his Spirit, by which he should haue gouerned it;
God for his sin had a purpose to deprive him of his Kingdom, Therefore of his Spirit, by which he should have governed it;
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were the Lord purposed to depriue his elect of heauen, as he was Saul of the scepter,
were the Lord purposed to deprive his elect of heaven, as he was Saul of the sceptre,
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then we might feare Faith might faile, and be tooke from vs; but God hath a resolution to giue his little flocke a kingdome;
then we might Fear Faith might fail, and be took from us; but God hath a resolution to give his little flock a Kingdom;
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and where he intends the end, the meanes that tend to it, shall certainly in some measure be continued. and where he intends the end, the means that tend to it, shall Certainly in Some measure be continued.
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Againe, hath not Christ long agone prayed to his Father, that it might not faile? And is he not now at the right hand of God, to make intercession for the Saints? shall he not preuaile? will his heauenly Father deny him any thing? Why, this were to deny himselfe, to make Christ a lyar, seeing wee haue his owne testimony, That he is heard at all times, in all things. Let Sathan therefore winnow the godly,
Again, hath not christ long ago prayed to his Father, that it might not fail? And is he not now At the right hand of God, to make Intercession for the Saints? shall he not prevail? will his heavenly Father deny him any thing? Why, this were to deny himself, to make christ a liar, seeing we have his own testimony, That he is herd At all times, in all things. Let Sathan Therefore winnow the godly,
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as in a sieue, tempt, plot, vse his most profound depths, and raise vp his most boisterous windes;
as in a sieve, tempt, plot, use his most profound depths, and raise up his most boisterous winds;
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yet his fan shall neuer empty the Lords garner of this graine, though it be no bigger then the smallest mustard-seede;
yet his fan shall never empty the lords garner of this grain, though it be no bigger then the Smallest Mustard seed;
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yet it shall grow vp in despight of him, encrease, flourish, and be greene for euer.
yet it shall grow up in despite of him, increase, flourish, and be green for ever.
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Besides, are not the faithfull the Temple of Gods Spirit? be they not his owne building? shall hee then suffer the corner-stone (Faith I meane) to be tumbled out,
Beside, Are not the faithful the Temple of God's Spirit? be they not his own building? shall he then suffer the cornerstone (Faith I mean) to be tumbled out,
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and beaten to powder? shall the Spirit of all truth be accused of that, which he condemneth for a sinne in his Creature? shall it be said to him, that hee began to build and was not able to make an end? What hinders a house begun from perfecting,
and beaten to powder? shall the Spirit of all truth be accused of that, which he Condemneth for a sin in his Creature? shall it be said to him, that he began to built and was not able to make an end? What hinders a house begun from perfecting,
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but, either former ignorance, or want of future ability? shall we accuse the holy Ghost of either? Take heede what thou doest, for his wayes are not mans wayes.
but, either former ignorance, or want of future ability? shall we accuse the holy Ghost of either? Take heed what thou dost, for his ways Are not men ways.
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Man is blinde and weake, so that in processe of time hee may see, that the scituation of his house was not good, the foundation firme,
Man is blind and weak, so that in process of time he may see, that the situation of his house was not good, the Foundation firm,
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or the modell commendable or vsefull:
or the model commendable or useful:
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If all this be well, yet Sanballats and Tobiahs may preuent him, pouerty pursue him, sickenesse may ceaze vpon him, that his worke may not be finished.
If all this be well, yet Sanballats and Tobiah's may prevent him, poverty pursue him, sickness may cease upon him, that his work may not be finished.
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But this builder wee speake of hee seeth all things in one act and together;
But this builder we speak of he sees all things in one act and together;
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he is not, nor cannot be wiser at the second thought, and what power or wisedome can preuaile against the Lord?
he is not, nor cannot be Wiser At the second Thought, and what power or Wisdom can prevail against the Lord?
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Be thou therefore assured, that as the Father (for we in speciall manner appropriate the works of Creation to him) till all was made very good neuer rested:
Be thou Therefore assured, that as the Father (for we in special manner Appropriate the works of Creation to him) till all was made very good never rested:
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Nor the Sonne (to whom, in like manner, we attribute the worke of Redemption) vntill it was finished, ceased;
Nor the Son (to whom, in like manner, we attribute the work of Redemption) until it was finished, ceased;
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No more shall the Holy Ghost (to whom peculiarly we impute the worke of Regeneration) vntill that honourable house be perfected, rest from his labour:
No more shall the Holy Ghost (to whom peculiarly we impute the work of Regeneration) until that honourable house be perfected, rest from his labour:
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for shall he not be equall to the other, in himselfe, and towards man, out of himselfe,
for shall he not be equal to the other, in himself, and towards man, out of himself,
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for power, wisedome and goodnesse? Then hold the one, and grant the other.
for power, Wisdom and Goodness? Then hold the one, and grant the other.
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And finally, may we not draw a reason from the subiects in whom faith is seated to confirme the doctrine? Why? are they not the Elect? doth not that foundation remaine sure? Are they not such as he freed from sinne? that euill one comes not neere them; they sinne not to death;
And finally, may we not draw a reason from the Subjects in whom faith is seated to confirm the Doctrine? Why? Are they not the Elect? does not that Foundation remain sure? are they not such as he freed from sin? that evil one comes not near them; they sin not to death;
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neither with full consent, or a setled resolution. neither with full consent, or a settled resolution.
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What may I more say? they pray, reade, and vse all meanes to preserue it;
What may I more say? they pray, read, and use all means to preserve it;
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shall it then die, and wither? No: for if we vse the meanes, God shall conferre a blessing.
shall it then die, and wither? No: for if we use the means, God shall confer a blessing.
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Proceed we now to answer an obiection of the Papists. Hymeneus and Philetus made shipwracke of faith. Therefore it may faile finally, totally.
Proceed we now to answer an objection of the Papists. Hymenaeus and Philetus made shipwreck of faith. Therefore it may fail finally, totally.
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1. It was no true, but a dead faith. 2. The Apostle (in the iudgement of charity, till they became open persecutors, 1. It was no true, but a dead faith. 2. The Apostle (in the judgement of charity, till they became open persecutors,
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and reuolted from their former profession) deemed that they had faith:
and revolted from their former profession) deemed that they had faith:
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And this is the true interpretation, that they seemed to haue had faith, but had not any sound faith at all.
And this is the true Interpretation, that they seemed to have had faith, but had not any found faith At all.
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But what saith the Iesuite? hee proceedes a step beyond the Rhemish:
But what Says the Iesuite? he proceeds a step beyond the Rhemish:
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how could they make (saith he) shipwracke of that, which they had not?
how could they make (Says he) shipwreck of that, which they had not?
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Is this manner of speaking so strange? doth not our Lord say, from him that hath not, euen that he hath shall be taken away? Luke maketh it plaine, saying, That which he seemed to haue, shall be taken away:
Is this manner of speaking so strange? does not our Lord say, from him that hath not, even that he hath shall be taken away? Luke makes it plain, saying, That which he seemed to have, shall be taken away:
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Thus doth Christ resolue Antichrist, Iesus the Iesuite. We will omit the like obiections, and so make vse of the doctrine. Thus does christ resolve Antichrist, Iesus the Iesuite. We will omit the like objections, and so make use of the Doctrine.
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And first it confuteth the errour of our Aduersaries, and some others that be amongst vs, who hold, that a man may fall from faith totally.
And First it confuteth the error of our Adversaries, and Some Others that be among us, who hold, that a man may fallen from faith totally.
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Finally, and so perish for euer.
Finally, and so perish for ever.
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But this doctrine (as the Apostle saith of wisedome) is not from aboue, pure, peaceable, and easie to be entreated;
But this Doctrine (as the Apostle Says of Wisdom) is not from above, pure, peaceable, and easy to be entreated;
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but from below, sensuall, earthly, and diuellish; but from below, sensual, earthly, and devilish;
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and therefore (as Paul speaketh of Couetousnesse) let it not be once named (except with detestation) amongst you as becommeth Christians.
and Therefore (as Paul speaks of Covetousness) let it not be once nam (except with detestation) among you as becomes Christians.
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For variety of faiths existence, doth not preuent the perpetuity of it's essence.
For variety of faiths existence, does not prevent the perpetuity of it's essence.
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And in the second place, by this doctrine, wee may be informed what to iudge of them, that haue seemed to begin in the Spirit, yet ended in the flesh:
And in the second place, by this Doctrine, we may be informed what to judge of them, that have seemed to begin in the Spirit, yet ended in the Flesh:
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Assuredly (what shew of profession soeuer they made) this immortall seed was neuer rooted and grounded in their harts.
Assuredly (what show of profession soever they made) this immortal seed was never rooted and grounded in their hearts.
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What if Achitophel or Iudas creepe into the Court, be companion to Dauid, and his Lord, take sweet counsell with them, receiue promotion from them? yet if they conceiue iniquity, expect opportunity, lift vp their heele against Gods annointed,
What if Ahithophel or Iudas creep into the Court, be Companion to David, and his Lord, take sweet counsel with them, receive promotion from them? yet if they conceive iniquity, expect opportunity, lift up their heel against God's anointed,
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and bathe their hands in the blood of his destruction; (though the Pope and his poleshorne brethren would canonize them for Saints, engraue their names with great red capitall letters in their Calendars) they are but deepe-headed, cruell-hearted Traytors;
and bathe their hands in the blood of his destruction; (though the Pope and his poleshorne brothers would canonise them for Saints, engrave their names with great read capital letters in their Calendars) they Are but deepe-headed, cruel-hearted Traitors;
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trees without fruit, twise dead, rent vp by the rootes, and reserued for the blacknesse of darkenesse for euer.
trees without fruit, twice dead, rend up by the roots, and reserved for the blackness of darkness for ever.
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Let Iehu, march in fury, demand, is thy heart vpright as mine? cry, giue me thine hand; call, come see what Zeale I haue for the Lord of Hostes;
Let Iehu, march in fury, demand, is thy heart upright as mine? cry, give me thine hand; call, come see what Zeal I have for the Lord of Hosts;
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reply, What peace, whiles the whoredomes and witchcrafts of thy mother Iezabel remaine? charge, Cast that painted fac'd strumpet downe from the window:
reply, What peace, while the whoredoms and witchcrafts of thy mother Jezebel remain? charge, Cast that painted faced strumpet down from the window:
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Yet if afterward, he pace like the slugge, burne as the Ice, and his whole heart goe not after (but wholly depart from) the God of Israel; we may note him by a letter, iudge him a proud-spirited person, and a meere cast-away.
Yet if afterwards, he pace like the slug, burn as the Ice, and his Whole heart go not After (but wholly depart from) the God of Israel; we may note him by a Letter, judge him a proud-spirited person, and a mere castaway.
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Nay, let Balaam prophecy, I shall see him, but not yet; blesse, who can tell the dust of Iacob;
Nay, let balaam prophecy, I shall see him, but not yet; bless, who can tell the dust of Iacob;
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confesse, the eyes that were shut vp, hast thou (Lord) opened; pray, let me dye the death of the righteous;
confess, the eyes that were shut up, hast thou (Lord) opened; pray, let me die the death of the righteous;
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protest, that for a house full of gold or siluer he cannot passe the commandement of God:
protest, that for a house full of gold or silver he cannot pass the Commandment of God:
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notwithstanding all this, if hee consult with the sonne of Zippor, consent (and giue counsell too) to curse the children of Israel;
notwithstanding all this, if he consult with the son of Zippor, consent (and give counsel too) to curse the children of Israel;
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he is but a base wisard, a lewd person, of the Serpents brood, and God, one day in iustice, shall pay him his wages. Finally;
he is but a base Wizard, a lewd person, of the Serpents brood, and God, one day in Justice, shall pay him his wages. Finally;
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let Hymeneus and Hermogenes; Philetus, Alexander and Demas preach Christ, or professe him, haue their praise in the Gospell, send salutations to the brethren:
let Hymenaeus and Hermogenes; Philetus, Alexander and Demas preach christ, or profess him, have their praise in the Gospel, send salutations to the brothers:
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but if once there come a New, wherein their callings shall be reiected, or neglected, the world embraced, Paul persecuted,
but if once there come a New, wherein their callings shall be rejected, or neglected, the world embraced, Paul persecuted,
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and the sincere preaching of the word by them resisted;
and the sincere preaching of the word by them resisted;
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they neuer were the owners of true Faith, or good conscience, comprehended in the couenant of grace,
they never were the owners of true Faith, or good conscience, comprehended in the Covenant of grace,
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and therefore a day will come, when, according to their workes, they shall be rewarded.
and Therefore a day will come, when, according to their works, they shall be rewarded.
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And as we may deeme of such in former times, so may we of the like in these latter dayes;
And as we may deem of such in former times, so may we of the like in these latter days;
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for it is an eternall Canon, They went out from vs, because they were not of vs;
for it is an Eternal Canon, They went out from us, Because they were not of us;
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for if they had beene of vs, they would haue continued with vs. And this (obserue) is come to passe, that it might appeare, they were not all of vs, 1 Iohn 2.19.for if they had been of us, they would have continued with us And this (observe) is come to pass, that it might appear, they were not all of us, 1 John 2.19.
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And may Faith faint, yet not faile for euer? Why then here is a ground of comfort to such as in former time haue felt it,
And may Faith faint, yet not fail for ever? Why then Here is a ground of Comfort to such as in former time have felt it,
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though, for the present, it be not in their apprehension.
though, for the present, it be not in their apprehension.
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Tell mee, didst thou euer beleeue in the Lord? hast thou giuen this guest a nights lodging? art thou sure thou once hadst it? then certainely thou hast it,
Tell me, didst thou ever believe in the Lord? hast thou given this guest a nights lodging? art thou sure thou once Hadst it? then Certainly thou hast it,
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though for the present thou be otherwise minded.
though for the present thou be otherwise minded.
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What if Iorden fill not her bankes to the brimme euery morning? Iohn the Baptist stirre not in the wombe at each season? Iacob apprehend not the Lords presence continually? Yet, shall not the tyde returne? the babe be aliue and borne? and the God of Abraham be in that place? yes of certaine:
What if Jordan fill not her banks to the brim every morning? John the Baptist stir not in the womb At each season? Iacob apprehend not the lords presence continually? Yet, shall not the tIED return? the babe be alive and born? and the God of Abraham be in that place? yes of certain:
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so Faith may not at all times fill the soule with ioy, spring in the wombe,
so Faith may not At all times fill the soul with joy, spring in the womb,
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or be discerned in the hearts habitation;
or be discerned in the hearts habitation;
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notwithstanding, it is not dryed vp, nor dead in the mother, nor hath tooke his last farewell.
notwithstanding, it is not dried up, nor dead in the mother, nor hath took his last farewell.
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Faith may not be compared to Ionah's gourd, that withereth in a moment; neither to the fig-tree, on which fruit shall neuer grow any more;
Faith may not be compared to Jonah's gourd, that withereth in a moment; neither to the Fig tree, on which fruit shall never grow any more;
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nor is it like the Lilly, which to day is, and to morrow cast into the Ouen;
nor is it like the Lily, which to day is, and to morrow cast into the Oven;
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for God will not send a worme to smite it; Christ shall neuer curse it, or the Spirit burne it, totally consume it:
for God will not send a worm to smite it; christ shall never curse it, or the Spirit burn it, totally consume it:
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The chilling cold of Winter may pinch it; the heate of the Summers sunne may scorch it;
The chilling cold of Winter may pinch it; the heat of the Summer's sun may scorch it;
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and the lightning from aboue, in some degree, blast it: yet the Spring shall reuiue it;
and the lightning from above, in Some degree, blast it: yet the Spring shall revive it;
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the dew from aboue water it; and the South-winde refresh it. It may be, like gold, tryed in the fire;
the due from above water it; and the south wind refresh it. It may be, like gold, tried in the fire;
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but it shall be found more precious, come foorth the purer, and preserue the owners of it vnto praise, honour, and eternall saluation, at the appearing of Christ Iesus, 1 Pet. 1.7. In my meditations I haue sometimes thought, that Faith is like the Daizie (a word compounded of Day and Eye ) or Marigold: when the Sunne sets, she shuts; when it riseth, she reuiueth;
but it shall be found more precious, come forth the Purer, and preserve the owners of it unto praise, honour, and Eternal salvation, At the appearing of christ Iesus, 1 Pet. 1.7. In my meditations I have sometime Thought, that Faith is like the Daisy (a word compounded of Day and Eye) or Marigold: when the Sun sets, she shuts; when it Riseth, she reviveth;
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for by this Planets motion, she is in a diuers estate, and condition:
for by this Planets motion, she is in a diverse estate, and condition:
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So when the Sonne of righteousnes goeth (as it were) beneath the Globe, disperseth his beames another way;
So when the Son of righteousness Goes (as it were) beneath the Globe, disperses his beams Another Way;
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then Faith closeth it selfe, hangeth the head, and it's leaues are contracted:
then Faith closeth it self, hangs the head, and it's leaves Are contracted:
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but when he hath fetched his circumference, & ariseth within our Horizon, spreadeth his beames of heate and mercy vpon it;
but when he hath fetched his circumference, & arises within our Horizon, spreadeth his beams of heat and mercy upon it;
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then it sprouteth vp, openeth and dilateth it's selfe, sendeth foorth it's pleasant fumes, to the great content of him or her in whom it is planted:
then it sprouteth up, Openeth and dilateth it's self, sends forth it's pleasant fumes, to the great content of him or her in whom it is planted:
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So that I say to thee, Be of good comfort; for as Christ said of Lazarus: It is not dead, but sleepeth.
So that I say to thee, Be of good Comfort; for as christ said of Lazarus: It is not dead, but Sleepeth.
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Labour therefore to awake it out of this slumber, that it may recouer it's former estate, doe it's first workes and better. And for thy direction.
Labour Therefore to awake it out of this slumber, that it may recover it's former estate, doe it's First works and better. And for thy direction.
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1. See that thou settle not thy selfe amongst Mutes, pitch thy tents where the siluer Trumpets are sounded,
1. See that thou settle not thy self among Mutes, pitch thy tents where the silver Trumpets Are sounded,
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and Aarons bels ring in the Sanctuary euery Sabboath. 2. Liue not with Liquides; beware of lewd companions.
and Aaron's Bells ring in the Sanctuary every Sabbath. 2. Live not with Liquids; beware of lewd Sodales.
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If Peter come into Caiphas his porch, hang his head ouer, and warme his fingers at, the high-Priests fire;
If Peter come into Caiaphas his porch, hang his head over, and warm his fingers At, the High priests fire;
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he will curse, sweare, and shall (without reprehension too) deny his Master: whereas Saul will prophesie among the Prophets. 3. Vp, and be doing;
he will curse, swear, and shall (without reprehension too) deny his Master: whereas Saul will prophesy among the prophets. 3. Up, and be doing;
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be not idle, either in thy generall or particular calling: who euer fell a sleepe working, walking?
be not idle, either in thy general or particular calling: who ever fell a sleep working, walking?
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4. Doe not feast, but fast; for that will diminish and weaken the fumes of sinne;
4. Do not feast, but fast; for that will diminish and weaken the fumes of sin;
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hinder these drowsie exhalations, preserue the pores and ventrikles of the minde from cloasure, and giue the liuely spirits full passage for motion and action:
hinder these drowsy exhalations, preserve the pores and ventrikles of the mind from cloasure, and give the lively spirits full passage for motion and actium:
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This is the way to awake it, sleeping; and to keepe it from slumbring, being awaked.
This is the Way to awake it, sleeping; and to keep it from slumbering, being awaked.
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And in the last place, seeing true Faith shall not finally faile;
And in the last place, seeing true Faith shall not finally fail;
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how should it encourage vs to vse all mennes that might preserue it, continue it? It's a false dreame, obiected by our aduersaries, that certainty of a thing, makes men carelesse in the vse of all helpes, that may further or accomplish the end:
how should it encourage us to use all men's that might preserve it, continue it? It's a false dream, objected by our Adversaries, that certainty of a thing, makes men careless in the use of all helps, that may further or accomplish the end:
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For doth not the Husband-man plow, sow, harrow, hedge, rise early, sit vp late, eate the bread of sorrow and carefulnesse, in the expectation of a good crop of corne at the time of haruest? Will not the Merchant launch out into the deepe, cut the huge waues and billowes of the Sea, proudly passe by the dangerous Rockes,
For does not the Husbandman blow, sow, harrow, hedge, rise early, fit up late, eat the bred of sorrow and carefulness, in the expectation of a good crop of corn At the time of harvest? Will not the Merchant launch out into the deep, Cut the huge waves and billows of the Sea, proudly pass by the dangerous Rocks,
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and polling Pyrates, in hope that his Barke shall one day returne filled, fraughted with the richest Spices? What Patient so flegmatique, desperate,
and polling Pirates, in hope that his Bark shall one day return filled, fraughted with the Richest Spices? What Patient so flegmatic, desperate,
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but will swallow the most bitter pill, suppe off the most loathsome potion, being before-hand perswaded, that it will not kill,
but will swallow the most bitter pill, sup off the most loathsome potion, being beforehand persuaded, that it will not kill,
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but cure him? Shall we then be dead on the nest? want spirit? and haue no heart to vse the meanes that might either beget it, awake it,
but cure him? Shall we then be dead on the nest? want Spirit? and have no heart to use the means that might either beget it, awake it,
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or preserue it? Doth not hope of the end set all men aworke in their seuerall proceedings? and shall wee haue such a prize as this, in our hands,
or preserve it? Does not hope of the end Set all men awork in their several proceedings? and shall we have such a prize as this, in our hands,
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and haue no hearts? Consider then what Faith is, and be idle if thou canst.
and have no hearts? Consider then what Faith is, and be idle if thou Canst.
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Is not Faith a Prince, that wheresoeuer he pitcheth his Tents is accompanied with royall atten••n•s? Doth it not purifie the heart? settle and secure the soule? quench Sathans darts? and ouercome the world? I say more;
Is not Faith a Prince, that wheresoever he pitcheth his Tents is accompanied with royal atten••n•s? Does it not purify the heart? settle and secure the soul? quench Satan's darts? and overcome the world? I say more;
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Faith is the very essentiall forme of a Christian:
Faith is the very essential Form of a Christian:
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Are we not, by it, from all other persons distinguished? what action good before God,
are we not, by it, from all other Persons distinguished? what actium good before God,
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but from it, as it proper cause, hath proceeded? By faith we are enliued, moued, iustified and finally saued.
but from it, as it proper cause, hath proceeded? By faith we Are enlived, moved, justified and finally saved.
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Therefore heare, reade, pray, conferre, and receiue daily the signes and seales of thy Masters comming, the very foode and nourishment of it; out-face sinne, out-liue sinne;
Therefore hear, read, pray, confer, and receive daily the Signs and Seals of thy Masters coming, the very food and nourishment of it; outface sin, outlive sin;
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seeing thou art assured, that thy labour is not lost, vaine in the Lord. And thus wee proceede to answer an Obiection that some might cast in the way.
seeing thou art assured, that thy labour is not lost, vain in the Lord. And thus we proceed to answer an Objection that Some might cast in the Way.
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If Faith neuer faile, then it continues for euer? Some hold it ends at death;
If Faith never fail, then it continues for ever? some hold it ends At death;
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others at the day of iudgement, because all things till then (as the Resurrection of the body, the revnion of the soule,
Others At the day of judgement, Because all things till then (as the Resurrection of the body, the reunion of the soul,
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and fulnesse of glory) are not in perfect vision; And we want not those who thinke, that it abideth for all eternity. In briefe, I answer;
and fullness of glory) Are not in perfect vision; And we want not those who think, that it Abideth for all eternity. In brief, I answer;
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that it shall neuer faile thee, or forsake thee, so long as it may make for the glory of thy God,
that it shall never fail thee, or forsake thee, so long as it may make for the glory of thy God,
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and the good of thy soule.
and the good of thy soul.
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So let vs come more directly to the words themselues, where we note this second Instruction, that
So let us come more directly to the words themselves, where we note this second Instruction, that
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God guideth man in his spirituall iourney. God guideth man in his spiritual journey.
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There be inferiour and subordinate leaders, but in this voyage the Lord is the principall conductor;
There be inferior and subordinate leaders, but in this voyage the Lord is the principal conductor;
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we may all of vs thus farre safely confesse with Balaam, that We cannot passe the commandement of the Lord, to doe good of our owne minde.
we may all of us thus Far safely confess with balaam, that We cannot pass the Commandment of the Lord, to do good of our own mind.
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And that which the Prophet speaketh of Nebuchadnezzar, or Ashur, may be in generall applied to all the sons of Adam; The way of man is not in himselfe, neither is it in man to direct his owne steps.
And that which the Prophet speaks of Nebuchadnezzar, or Ashur, may be in general applied to all the Sons of Adam; The Way of man is not in himself, neither is it in man to Direct his own steps.
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Dauid knew it well, as you may see in the 119. Psalme, the point proued neere 119. times:David knew it well, as you may see in the 119. Psalm, the point proved near 119. times:
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and Paul about to trauell with his friends to Thessalonica, praieth, Now God euen the Father of our Lord C•rist, guide our iourney vnto you:
and Paul about to travel with his Friends to Thessalonica, Prayeth, Now God even the Father of our Lord C•rist, guide our journey unto you:
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and how easily may Reasons be brought to confirme it?
and how Easily may Reasons be brought to confirm it?
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Why? hath not man the eye of his minde put out? is he not borne with a veile ouer his vnderstanding? h•w can he then finde out the right way? or discerne betwixt pathes that differ? If any demand,
Why? hath not man the eye of his mind put out? is he not born with a veil over his understanding? h•w can he then find out the right Way? or discern betwixt paths that differ? If any demand,
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how came th•s strange thing to passe; wee may truely answer;
how Come th•s strange thing to pass; we may truly answer;
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Our Parents haue sinned, and wee too (in them) so that wee are all borne blinde: Our Parents have sinned, and we too (in them) so that we Are all born blind:
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Ionathans eye waxed dimme by fasting, but ours, and our fathers too, were cleane put out by feasting. Ionathans eye waxed dim by fasting, but ours, and our Father's too, were clean put out by feasting.
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And though Man be in honour, yet he hath no vnderstanding, but is like the perishing beast. Euery man is a mole.
And though Man be in honour, yet he hath no understanding, but is like the perishing beast. Every man is a mole.
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Againe, hath he any power to trauell? is he not lame too? are not his anckle-bones crooked,
Again, hath he any power to travel? is he not lame too? Are not his anckle-bones crooked,
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and the feet of his affections turned backeward? The Creeple, who lay at the poole of Bethesda, was no more vnable to step into the water of himselfe;
and the feet of his affections turned backward? The Creeple, who lay At the pool of Bethesda, was no more unable to step into the water of himself;
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then we to walke in the pathes that lead to the kingdome of heauen: we must first be cured and healed.
then we to walk in the paths that led to the Kingdom of heaven: we must First be cured and healed.
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Therefore the Prophet so often (as one that had experience of his owne infirmitie) prayeth.
Therefore the Prophet so often (as one that had experience of his own infirmity) Prayeth.
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Giue me the Spirit of life and power, and, Then shall I runne the way of thy comm•ndements, Give me the Spirit of life and power, and, Then shall I run the Way of thy comm•ndements,
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when thou hast set my heart at liberty. when thou hast Set my heart At liberty.
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That sinne, which put out our eyes, hath also depriued vs of strength, so that we cannot creepe or crawle in this our spirituall iourney,
That sin, which put out our eyes, hath also deprived us of strength, so that we cannot creep or crawl in this our spiritual journey,
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vntill the Lord bid vs (and giue vs power too) to arise, and walke.
until the Lord bid us (and give us power too) to arise, and walk.
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Moreouer, are not the imaginations of his heart, euill? hath hee power so much as to thinke a good thought? can he of himselfe study to find out the way? No:
Moreover, Are not the Imaginations of his heart, evil? hath he power so much as to think a good Thought? can he of himself study to find out the Way? No:
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he will not giue his mind to turne vnto his God: he saith in his heart, I will none of thy pathes; he will not give his mind to turn unto his God: he Says in his heart, I will none of thy paths;
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I will not (and yet he cannot if he would) walke therein. For it is not in him that willeth,
I will not (and yet he cannot if he would) walk therein. For it is not in him that wills,
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or in him that runneth, •ut in God that sheweth mercy. Adde to all this, that he is possest with the spirit of errour:or in him that Runneth, •ut in God that shows mercy. Add to all this, that he is possessed with the Spirit of error:
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and what will you say then? can ye denie the truth of the doctrine? Alas!
and what will you say then? can you deny the truth of the Doctrine? Alas!
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doth not Satan rule in the sonnes of men? take them captiue at his owne will? and leade them at his pleasure to the land of darkenesse? And let none obiect and say; does not Satan Rule in the Sons of men? take them captive At his own will? and lead them At his pleasure to the land of darkness? And let none Object and say;
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that these things are onely so in the children of disobedience:
that these things Are only so in the children of disobedience:
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for the best man doth but know in part, beleeue in part, and is but healed in part; for the best man does but know in part, believe in part, and is but healed in part;
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and who ( Christ onely excepted) that hath not in his best condition been led out of the way? plodded some by-path? yea, stumbled, fallen,
and who (christ only excepted) that hath not in his best condition been led out of the Way? plodded Some bypath? yea, stumbled, fallen,
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and wounded himselfe in this his pilgrimage? for no sooner can any, get the least peepe of light,
and wounded himself in this his pilgrimage? for no sooner can any, get the least peep of Light,
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but Sathan clappes on a vaile; gather any strength, but he labours to weaken it;
but Sathan claps on a veil; gather any strength, but he labours to weaken it;
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or haue so much as a minde to returne to his heauenly countrey, but he hales him on, by power, policy,
or have so much as a mind to return to his heavenly country, but he Hales him on, by power, policy,
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or some pleasant obiect, as the Shepheard or Butcher doth the poore lambe by a greene branch in his hand, from the fold,
or Some pleasant Object, as the Shepherd or Butcher does the poor lamb by a green branch in his hand, from the fold,
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and it's bleating Dam, vnto the house of slaughter and destruction: So that this point is true concerning all persons.
and it's bleating Dam, unto the house of slaughter and destruction: So that this point is true Concerning all Persons.
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Shall we make some vse of the same?
Shall we make Some use of the same?
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And here also is confuted another point of Popery, which would make man the first mouer of himselfe in this his heauenly voyage.
And Here also is confuted Another point of Popery, which would make man the First mover of himself in this his heavenly voyage.
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They haue certaine distinctions, as ex congruo, ex condigno:
They have certain Distinctions, as ex Congruo, ex condigno:
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and compare a man to him that went from Ierusalem to Iericho, and fell amongst theeues;
and compare a man to him that went from Ierusalem to Jericho, and fell among thieves;
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(indeed this Text, and wee too, are fallen among Theeues) for say they, The eye of the mind is but dimmed, the will wounded, and the soule weakned:
(indeed this Text, and we too, Are fallen among Thieves) for say they, The eye of the mind is but dimmed, the will wounded, and the soul weakened:
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but Christ saith, Without me ye can doe nothing;
but christ Says, Without me you can do nothing;
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and his disciples, that we are dead; Now all men know, that hee who is dead, can neither see, heare, speake, moue, or doe any thing. and his Disciples, that we Are dead; Now all men know, that he who is dead, can neither see, hear, speak, move, or do any thing.
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And whether it be more safe to credit Paul, or the Pope; Iesus, or the Iesuite, iudge you.
And whither it be more safe to credit Paul, or the Pope; Iesus, or the Iesuite, judge you.
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But, say they, why then doth God command what we cannot doe? 1. That we may take knowledge of our owne weakenesse.
But, say they, why then does God command what we cannot do? 1. That we may take knowledge of our own weakness.
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2. Flee to him for power.
2. Flee to him for power.
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And 3. because hee giues his spirit with his precept, therefore we must be called vpon. Againe they obiect, saying;
And 3. Because he gives his Spirit with his precept, Therefore we must be called upon. Again they Object, saying;
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How can God in Iustice punish vs, if wee haue no power to obey? Well enough:
How can God in justice Punish us, if we have no power to obey? Well enough:
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for had we not power in Adam, and lost it? Thus shall God be true, and euery man a lyar.
for had we not power in Adam, and lost it? Thus shall God be true, and every man a liar.
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And is God mans principall guide? Here then is matter of thanksgiuing, to all that be in a good condition,
And is God men principal guide? Here then is matter of thanksgiving, to all that be in a good condition,
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and are set and setled vpon a Rocke, and sure foundation:
and Are Set and settled upon a Rock, and sure Foundation:
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Who powred thee out like milke? thickened thee like curdes? cloathed thee with skin and flesh? gaue thee life and grace? and preserued thy spirit? Who lead thee in safety out of the wombe? why mightest not thou haue perished with thousands in that perilous passage, Who poured thee out like milk? thickened thee like curds? clothed thee with skin and Flesh? gave thee life and grace? and preserved thy Spirit? Who led thee in safety out of the womb? why Mightest not thou have perished with thousands in that perilous passage,
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and thy mothers body haue become thy sepulchre?
and thy mother's body have become thy Sepulchre?
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But I will turne my speech to you that haue vnderstanding and iudge you what I say.
But I will turn my speech to you that have understanding and judge you what I say.
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Who guided thee into the vnsearchable path of that hidden decree, out of which so many millions are excluded? Who found out, that new and euer liuing way,
Who guided thee into the unsearchable path of that hidden Decree, out of which so many millions Are excluded? Who found out, that new and ever living Way,
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when thou, by thy sinne, hadst shut vp that good olde way, that leadeth to heauen? how comes it to passe that thy Parents were beleeuers, there being at this day so many sons of Infidels? tell me,
when thou, by thy sin, Hadst shut up that good old Way, that leads to heaven? how comes it to pass that thy Parents were believers, there being At this day so many Sons of Infidels? tell me,
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if thou canst, the true reason, that the word of truth hath run to and fro neere thy habitation? how is it, that thou art turned to heauen-ward,
if thou Canst, the true reason, that the word of truth hath run to and from near thy habitation? how is it, that thou art turned to heavenward,
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& so many be going backward? if thy self be conuerted, who directed that speech in the congregation, published to all, that it should open thy vnderstanding, boare thy eare that was closed,
& so many be going backward? if thy self be converted, who directed that speech in the congregation, published to all, that it should open thy understanding, boar thy ear that was closed,
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& bend thy rebellious will to obey the pathes of those diuine precepts? why were not others,
& bend thy rebellious will to obey the paths of those divine Precepts? why were not Others,
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as well as thy selfe, thus wrought vpon? are thy steps straight, others crooked? art thou separated, many hardned? Is thy face towards Syon? thy garments not defiled by falling? and is thy course to the land of Canaan, the new Ierusalem? why then boast not, presume not,
as well as thy self, thus wrought upon? Are thy steps straight, Others crooked? art thou separated, many hardened? Is thy face towards Syon? thy garments not defiled by falling? and is thy course to the land of Canaan, the new Ierusalem? why then boast not, presume not,
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but confesse it is the Lords owne worke, and let it be maruellous in thine eyes:
but confess it is the lords own work, and let it be marvelous in thine eyes:
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breake out into thanksgiuing, confesse, that it is the God of Abraham, that hath wrought these great workes for thee, by thee.
break out into thanksgiving, confess, that it is the God of Abraham, that hath wrought these great works for thee, by thee.
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I haue seene this euill, amongst many, vnder the Sunne; that sauing graces are but accounted as common fauours, generall gifts;
I have seen this evil, among many, under the Sun; that Saving graces Are but accounted as Common favours, general Gifts;
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and to be in the path to heauen, reputed as an ordinary benefit;
and to be in the path to heaven, reputed as an ordinary benefit;
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such as haue had their eyes to see, eares to heare, and feet to runne, esteeme these things as no great blessings;
such as have had their eyes to see, ears to hear, and feet to run, esteem these things as no great blessings;
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but this argueth an ingratefull minde, and gracelesse heart: So, to haue the eye of the vnderstanding opened, the eare of the soule boared,
but this argue an ingrateful mind, and graceless heart: So, to have the eye of the understanding opened, the ear of the soul bored,
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and the feete of the affection, to runne aright, prepared, be not esteemed, or, as they ought, regarded:
and the feet of the affection, to run aright, prepared, be not esteemed, or, as they ought, regarded:
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And is not this forgetfulnesse, ingratefulnesse, and a sinne to be for euer abandoned? Take vp words therefore of praise, admiration;
And is not this forgetfulness, ingratefulness, and a sin to be for ever abandoned? Take up words Therefore of praise, admiration;
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Make a song, with Moses, for this thy great deliuerance: confesse with Ioseph, that the Lord sent thee this iourney;
Make a song, with Moses, for this thy great deliverance: confess with Ioseph, that the Lord sent thee this journey;
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Ne, breake out with Dauid, Lord, thou hast bin my God and guide, from my mothers wombe;
Ne, break out with David, Lord, thou hast been my God and guide, from my mother's womb;
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or with Ieremiah, it's thy endlesse mercy I was not long agoe consumed. Yea, let this alwayes be thy long;
or with Jeremiah, it's thy endless mercy I was not long ago consumed. Yea, let this always be thy long;
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I was as a sheepe going astray, but by the hand of my God. I am now turned to the shepheard and Bishop of my soule. I was as a sheep going astray, but by the hand of my God. I am now turned to the shepherd and Bishop of my soul.
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This is a vse worthy the pressing, amplifying; and loath am I thus to leaue it;
This is a use worthy the pressing, amplifying; and loath am I thus to leave it;
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yet this little that I haue said, may giue you iust occasion to search more deepely into the matter:
yet this little that I have said, may give you just occasion to search more deeply into the matter:
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onely I wil adde one thing.
only I will add one thing.
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Wouldest thou see the wonderfull goodnesse of God towards thee, in this thy pilgrimage? why then, looke backe so farre as the very beginning of this thy iourney, which is at thy conception;
Wouldst thou see the wonderful Goodness of God towards thee, in this thy pilgrimage? why then, look back so Far as the very beginning of this thy journey, which is At thy conception;
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labour to s•e the dangers that thou wast subiect vnto, and hast escaped: consider what euils haue befallen many of thy fellow-trauellers;
labour to s•e the dangers that thou wast Subject unto, and hast escaped: Consider what evils have befallen many of thy fellow-travellers;
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behold the distinct acts of Gods prouidence ouer thee in particular; (and then be vnthankefull,
behold the distinct acts of God's providence over thee in particular; (and then be unthankful,
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if thou canst;) for this is the way, and I cannot giue thee a better:
if thou Canst;) for this is the Way, and I cannot give thee a better:
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And so we come to another vse of the doctrine.
And so we come to Another use of the Doctrine.
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Doth God guide man in his spirituall iourney? Here then we must learne a l•sson of patience, content and subiection,Does God guide man in his spiritual journey? Here then we must Learn a l•sson of patience, content and subjection,
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and that for our persons, actions.
and that for our Persons, actions.
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Art thou with Ioseph sold into Egypt? murmure not, the Lord may haue done it, to saue many a liue.
Art thou with Ioseph sold into Egypt? murmur not, the Lord may have done it, to save many a live.
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Ioseph and Mary must take the Babe and be gone; Why? Herod is not yet dead, that seekes the childes life.Ioseph and Marry must take the Babe and be gone; Why? Herod is not yet dead, that seeks the child's life.
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Abraham must trudge, hee knowes not whither; What thoe? shall not the Lord be with him? Iacob must to Padan-Aram,Abraham must trudge, he knows not whither; What thoe? shall not the Lord be with him? Iacob must to Padan-aram,
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for doth not his brother threaten to kill him? Assure thy selfe, that if thou be guided by God, thou shalt neuer be led into danger;
for does not his brother threaten to kill him? Assure thy self, that if thou be guided by God, thou shalt never be led into danger;
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or dwell longer in a bad place, or strange countrey, then shall be good for thee:
or dwell longer in a bad place, or strange country, then shall be good for thee:
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For the present thou maiest doubt of it, but the end shall declare it.
For the present thou Mayest doubt of it, but the end shall declare it.
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Murmure not, repine not, like the old Iewes, in this thy iourney, be content with thy present habitation;
Murmur not, repine not, like the old Iewes, in this thy journey, be content with thy present habitation;
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follow Gods hand, to what place soeuer he shall call thee;
follow God's hand, to what place soever he shall call thee;
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haue an eye to the cloude and pillar of his prouidence; and though thou seeme to goe from home, thou goest towards home;
have an eye to the cloud and pillar of his providence; and though thou seem to go from home, thou goest towards home;
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out of the way, thou goest the safest way, and thy end shall be blessed for God,
out of the Way, thou goest the Safest Way, and thy end shall be blessed for God,
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as he was with Dauid, shall be with thee, whither-soeuer thou goest, and he shall rest where thou doest,
as he was with David, shall be with thee, whithersoever thou goest, and he shall rest where thou dost,
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though (peraduenture like Iacob ) thou art not aware of it.
though (Peradventure like Iacob) thou art not aware of it.
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Againe, takest thou any thing in hand, and doth it not prosper according to the desired expectation? be not impatient,
Again, Takest thou any thing in hand, and does it not prosper according to the desired expectation? be not impatient,
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for he that guideth thee, guideth all thy actions, and directeth them to their proper ends.
for he that guideth thee, guideth all thy actions, and directeth them to their proper ends.
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Dauid did confesse, that God sent Shimei to curse him: and in trouble, hee would holde his peace, because the Lord had done it. David did confess, that God sent Shimei to curse him: and in trouble, he would hold his peace, Because the Lord had done it.
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The Physition may search into the nature of the disease, administer the choisest ingredients, temper and mixe them with great skill, obserue time, and all conuenient circumstances:
The physician may search into the nature of the disease, administer the Choicest ingredients, temper and mix them with great skill, observe time, and all convenient Circumstances:
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yet for all this, if God giue not a blessing, old Chancers rule holds, Then farewell Physicke; For God is aboue Nature, who first made Nature of nothing.
yet for all this, if God give not a blessing, old Chancers Rule holds, Then farewell Physic; For God is above Nature, who First made Nature of nothing.
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Wee must all doe this in our seuerall callings; vse wee the meanes, and referre the successe to the Lord;
we must all doe this in our several callings; use we the means, and refer the success to the Lord;
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imitating that religious resolute Woman, who after prayer and fasting thus concluded; Now if I perish, I perish. And in the last place;
imitating that religious resolute Woman, who After prayer and fasting thus concluded; Now if I perish, I perish. And in the last place;
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let it teach vs all to runne to the Lord, to be guided by him; and to commit our selues and waies to be gouerned of him.
let it teach us all to run to the Lord, to be guided by him; and to commit our selves and ways to be governed of him.
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All the faithfull haue done this, in all their proceedings;
All the faithful have done this, in all their proceedings;
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why then should not we imitate them? What man, if he be to goe a long and vnknowne iourney, will not hire a guide to conduct him? or to vndertake a voyage by water, to the East-Indies, Guiana,
why then should not we imitate them? What man, if he be to go a long and unknown journey, will not hire a guide to conduct him? or to undertake a voyage by water, to the East indies, Guiana,
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or the New-found-land, but desireth the most skilfull Pilot to goe with him? And shall not wee seeke vnto God, desire his direction from earth to heauen? from this old Egypt, to the new Ierusalem? If we doe not, we may well wander out ot our way,
or the Newfoundland, but Desires the most skilful Pilot to go with him? And shall not we seek unto God, desire his direction from earth to heaven? from this old Egypt, to the new Ierusalem? If we do not, we may well wander out It our Way,
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and split the ship of our soules vpon the rocke of condemnation. And because men, naturally, are not prone to put this point in practise;
and split the ship of our Souls upon the rock of condemnation. And Because men, naturally, Are not prove to put this point in practice;
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take these following motiues to further thee in thy duty.
take these following motives to further thee in thy duty.
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1. Who is it, that thou art to depend vpon for direction? Is it not he that formed thee at the first,
1. Who is it, that thou art to depend upon for direction? Is it not he that formed thee At the First,
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and whom thou doest confesse to be thy Father? who then would offend so good a God, so mercifull a Creatour, Gouernour? tread vnder-foote the Lord of life, and haue no care to walke after his steps? Shall we not follow the Sonnes example, who learned obedience of his Father? must the holy Ghost not be obeyed, whose invitements are more worth then all the world? Is it so, that his motions must be resisted,
and whom thou dost confess to be thy Father? who then would offend so good a God, so merciful a Creator, Governor? tread underfoot the Lord of life, and have no care to walk After his steps? Shall we not follow the Sons Exampl, who learned Obedience of his Father? must the holy Ghost not be obeyed, whose invitements Are more worth then all the world? Is it so, that his motions must be resisted,
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and the Spirit of all truth wearied, grieued? Take heede what thou doest, for if we put this guide farre from vs, he will not be fetcht againe (as the prouerbe is) with a we• finger.
and the Spirit of all truth wearied, grieved? Take heed what thou dost, for if we put this guide Far from us, he will not be fetched again (as the proverb is) with a we• finger.
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2. Againe, is not mans life short? vncertaine too? why should wee then omit the season, let slip the present oportunity? Dayes will not be redeemed, time recalled:
2. Again, is not men life short? uncertain too? why should we then omit the season, let slip the present opportunity? Days will not be redeemed, time Recalled:
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Miserable experience haue wee of some, who putting off the occasion offred, were neuer reclaimed.
Miserable experience have we of Some, who putting off the occasion offered, were never reclaimed.
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Lots sonnes thought their father mocked, and were they not suddenly destroyed? Ierusalem would not attend the day of her visitation,Lots Sons Thought their father mocked, and were they not suddenly destroyed? Ierusalem would not attend the day of her Visitation,
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but what became of her? Iezabel had a time to turne, but would not;
but what became of her? Jezebel had a time to turn, but would not;
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was shee not suddenly cast into a be sorrow? Therefore vp, and trauell to little Zoar; Come out of Babel, and what thou hast to doe, doe with all thy power;
was she not suddenly cast into a be sorrow? Therefore up, and travel to little Zoar; Come out of Babel, and what thou hast to do, do with all thy power;
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least thou want time, when thou maiest be willing. The rich Glutton in hell, then would haue had his brethren instructed;
lest thou want time, when thou Mayest be willing. The rich Glutton in hell, then would have had his brothers instructed;
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possibly hee would (had hee beene aliue againe) haue hyred a Preacher; But, hee that may and will not, when hee would hee shall not. 3. In the third place;
possibly he would (had he been alive again) have hired a Preacher; But, he that may and will not, when he would he shall not. 3. In the third place;
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let the example of others and their successe also, moue thee to runne vnto the Lord.
let the Exampl of Others and their success also, move thee to run unto the Lord.
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How did the lame, blinde, deafe, and dumbe s eke to our Sauiour? and was their labour lost? Goe to God therefore,
How did the lame, blind, deaf, and dumb s eke to our Saviour? and was their labour lost? Go to God Therefore,
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and say, Lord open mine e•e• 〈 ◊ 〉 sleepe not in death: Heale me, for I am sore wou•••• Conuert me, and I shall be conuerted.
and say, Lord open mine e•e• 〈 ◊ 〉 sleep not in death: Heal me, for I am soar wou•••• Convert me, and I shall be converted.
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You that are Parents, take your sonnes and daughters by the hand, f•ll downe before God,
You that Are Parents, take your Sons and daughters by the hand, f•ll down before God,
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and cry, Lord be mercifull to this my childe; for he falleth often in the fire, and is miserably seduced by the Diuell.
and cry, Lord be merciful to this my child; for he falls often in the fire, and is miserably seduced by the devil.
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Let Masters imitate the good Centurion, and desire God to recouer their seruants.
Let Masters imitate the good Centurion, and desire God to recover their Servants.
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Shall they thus call and cry for the infirmities of the body? and shall wee take no paines for the desperate diseases of our soules? Weepe we, pray we therefore for our selues and for our children;
Shall they thus call and cry for the infirmities of the body? and shall we take no pains for the desperate diseases of our Souls? Weep we, pray we Therefore for our selves and for our children;
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and no doubt but the Lord will heare vs, helpe vs:
and no doubt but the Lord will hear us, help us:
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And what a ioy will this be, when they and we shall returne home againe, seeing, walking? But alas!
And what a joy will this be, when they and we shall return home again, seeing, walking? But alas!
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our words take no impression, because men thinke they haue no neede of the Physition.
our words take no impression, Because men think they have no need of the physician.
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4. Moreouer, doe but weigh well in thy minde what a misery it is, to be out of the way;
4. Moreover, do but weigh well in thy mind what a misery it is, to be out of the Way;
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we pitty a poore Traue ler, that hath mist his path, and seeme to take compassion on him:
we pity a poor Traue ler, that hath missed his path, and seem to take compassion on him:
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And yet we by others harmes cannot learne to beware. Christ (I cannot tell what others m•y) did account this a fearefull condition;
And yet we by Others harms cannot Learn to beware. christ (I cannot tell what Others m•y) did account this a fearful condition;
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and makes it a reason to moue the people for to walke in the light; these be his words, Least ye goe, ye cannot tell whither.
and makes it a reason to move the people for to walk in the Light; these be his words, lest you go, you cannot tell whither.
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If a man doe but set his face towards some steepe rocke, or deepe draw well, oh,
If a man do but Set his face towards Some steep rock, or deep draw well, o,
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how will wee cry aloud that he might returne! Is this so fearefull? Then by earthly dangers, learne to auoide Hels damnation.
how will we cry aloud that he might return! Is this so fearful? Then by earthly dangers, Learn to avoid Hels damnation.
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5. Besides, consider where we shall arriue if we be not guided by God? Is it at Samaria? shall we finde a Prophet there, that will feede vs with bread and water? No, we shall not haue one drop to refresh vs, after our iourneyes end.
5. Beside, Consider where we shall arrive if we be not guided by God? Is it At Samaria? shall we find a Prophet there, that will feed us with bred and water? No, we shall not have one drop to refresh us, After our journeys end.
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Wee count that mans condition wretched, that fals amongst Theeues, or that is cast into prison;
we count that men condition wretched, that falls among Thieves, or that is cast into prison;
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But whose eares will not tingle, and heart tremble, to consider at what a dolefull hauen wicked persons (if they turne not) shall one day be landed? Neuer had any earthly Traueller, so cold entertainment: But wicked men are vnwise;
But whose ears will not tingle, and heart tremble, to Consider At what a doleful Haven wicked Persons (if they turn not) shall one day be landed? Never had any earthly Traveller, so cold entertainment: But wicked men Are unwise;
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therefore they thinke not of their latter end, Deut. 32.29. 6. And in the last place, adde to all this, that they shall not depart thence, till they haue paid the vttermost farthing; and that will be neuer:
Therefore they think not of their latter end, Deuteronomy 32.29. 6. And in the last place, add to all this, that they shall not depart thence, till they have paid the uttermost farthing; and that will be never:
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Was it a grieuous iudgement to be captiue 70. yeares in Babilon? Did Dauid complaine,
Was it a grievous judgement to be captive 70. Years in Babylon? Did David complain,
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and cry, Woe is me, that hee dwelt a few dayes in Mes•ek and Kedar? What will it be then, to be bound hand and foote, cast into vtter darkenesse, with the Diuell and his damned Angels? If they that goe to this place of darkenesse, might but hang their Harpes vpon the Willowes;
and cry, Woe is me, that he dwelled a few days in Mes•ek and Kedar? What will it be then, to be bound hand and foot, cast into utter darkness, with the devil and his damned Angels? If they that go to this place of darkness, might but hang their Harps upon the Willows;
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in sorrow of heart thinke on Ierusalem, as many thousands of yeares as there be S•arres in the heauen, drops of water in the great Ocean,
in sorrow of heart think on Ierusalem, as many thousands of Years as there be S•arres in the heaven, drops of water in the great Ocean,
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or graines of sand in the earths whole Globe and then haue hope to returne, it might be some mitigation of torment;
or grains of sand in the earth's Whole Globe and then have hope to return, it might be Some mitigation of torment;
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But their eyes shall faile with waiting to returne, yet they shall neuer be returned:
But their eyes shall fail with waiting to return, yet they shall never be returned:
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Consider this therefore yee that forget God, least hee teare you in peices, and there be none to deliuer you. Consider this Therefore ye that forget God, lest he tear you in Pieces, and there be none to deliver you.
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And thus hauing finished this Point, wee come to gather a third, which is, that Those that be guided by God, are guided by his word.
And thus having finished this Point, we come to gather a third, which is, that Those that be guided by God, Are guided by his word.
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When the children of Israel obeyed not the Law, are they not said to forsake the Lord, and not to serue him? and when they had no Priest to teach, or Law to direct, were they not all that season without the true God? Paul (at his last farewell) commends his friends to God,
When the children of Israel obeyed not the Law, Are they not said to forsake the Lord, and not to serve him? and when they had no Priest to teach, or Law to Direct, were they not all that season without the true God? Paul (At his last farewell) commends his Friends to God,
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and the word of his grace; Dauid often prayeth to be guided by his precepts: Doth not Malachi conclude, Remember the Law of Moses, with the statutes and iudgements? and the word of his grace; David often Prayeth to be guided by his Precepts: Does not Malachi conclude, remember the Law of Moses, with the statutes and Judgments?
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First, because Vrim and Thummim, dreames & visions, mirac•es and extraordinary motions, and immediate irradiations of the spirit are ceased.
First, Because Urim and Thummim, dreams & visions, mirac•es and extraordinary motions, and immediate irradiations of the Spirit Are ceased.
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In old time, at seuerall times, and in diuers manners the Lord spake to his children; In old time, At several times, and in diverse manners the Lord spoke to his children;
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for then the word was not perfectly and fully written. The Apostles too, had dreames and visions in their dayes;
for then the word was not perfectly and Fully written. The Apostles too, had dreams and visions in their days;
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for they hauing their calling vpon the very border of the Law, and commission too, to preach to all Nations, had neede of them;
for they having their calling upon the very border of the Law, and commission too, to preach to all nations, had need of them;
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otherwise their Doctrine would not haue beene so well credited, neither they haue vnderstood (hauing no reuealed rule of direction) to what Townes or Cities, especially, they should haue preached.
otherwise their Doctrine would not have been so well credited, neither they have understood (having no revealed Rule of direction) to what Towns or Cities, especially, they should have preached.
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Againe, may not God and his word, as the end and goodnesse of a thing, be conuerted? In many thing, I am sure they may.
Again, may not God and his word, as the end and Goodness of a thing, be converted? In many thing, I am sure they may.
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God is holy, and iust, and good: God is holy, and just, and good:
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and is not his word the same? hee is true, and faithfull, and no accepter of persons:
and is not his word the same? he is true, and faithful, and no accepter of Persons:
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may we not conclude the like of his word? What God commands, it commands; what he wils, it wils; what he intends, it intends;
may we not conclude the like of his word? What God commands, it commands; what he wills, it wills; what he intends, it intends;
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and if the word haue a Quarrell with thee (note this: ) the Lord hath a Quarrell with thee;
and if the word have a Quarrel with thee (note this:) the Lord hath a Quarrel with thee;
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for they are not contrary Masters, but agree in all things. And so I passe briefly to the Vse.
for they Are not contrary Masters, but agree in all things. And so I pass briefly to the Use.
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Where first wee are to checke the Papists, and confute a third point of their Doctrine;
Where First we Are to check the Papists, and confute a third point of their Doctrine;
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who take away the word from the common people:
who take away the word from the Common people:
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Is not this to depriue them of God, to make them like the auncient Gentiles, strangers from the common weale of Israel, and meere Atheists? Truely it is no better:
Is not this to deprive them of God, to make them like the ancient Gentiles, Strangers from the Common weal of Israel, and mere Atheists? Truly it is no better:
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who is so blinde that seeth it not? or so incredulous, that beleeues it not? Instead of the Law, they must haue Traditions;
who is so blind that sees it not? or so incredulous, that believes it not? Instead of the Law, they must have Traditions;
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a Picture, for the Gospell of Christ. Did not the children of Israel, when they left the law, work wickednes, forsake God,
a Picture, for the Gospel of christ. Did not the children of Israel, when they left the law, work wickedness, forsake God,
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and serued him not? And for this thing are they not said to haue followed Baalim and Ashtaroth, and the gods of the children of Ammon? Be not therfore deceiued; and served him not? And for this thing Are they not said to have followed Baalim and Ashtaroth, and the God's of the children of Ammon? Be not Therefore deceived;
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for these Papisticall Priests, world compassing Iesuites, are but wandring planets, blinde pilots;
for these Papistical Priests, world compassing Iesuites, Are but wandering planets, blind Pilots;
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after whom whosoeuer shall saile the ship of his soule, shall split her, at the day of his dissolution, vpon the rocke of that dangerous position;
After whom whosoever shall sail the ship of his soul, shall split her, At the day of his dissolution, upon the rock of that dangerous position;
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and then what can follow, but perpetuall condemnation? I haue wondered at these mens madnes:
and then what can follow, but perpetual condemnation? I have wondered At these men's madness:
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for the knowledge of the rule is of absolute necessity in all arts or functions, to the wel-doing of an action: For example:
for the knowledge of the Rule is of absolute necessity in all arts or functions, to the welldoing of an actium: For Exampl:
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Can a Marriner rightly guide his ship thorow the sea, without the knowledge of Card and Compasse? The Carpenter build a house in comely order, being ignorant of that patterne, by which it is to be framed? Or a schoole-boy speake exact phrase and true Latine,
Can a Mariner rightly guide his ship thorough the sea, without the knowledge of Carded and Compass? The Carpenter built a house in comely order, being ignorant of that pattern, by which it is to be framed? Or a schoolboy speak exact phrase and true Latin,
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and haue no vnderstanding in the precepts of Grammar? And yet in the most curious worke these deceiuing guides would haue vs want the Rule:
and have no understanding in the Precepts of Grammar? And yet in the most curious work these deceiving guides would have us want the Rule:
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This is not to iudge righteous iudgement. Againe, this meeteth with those spirits, that stand all vpon Reuelations, immediate motions; This is not to judge righteous judgement. Again, this meeteth with those spirits, that stand all upon Revelations, immediate motions;
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who say that, No Christian should take his ground first from the word, but the Spirit;
who say that, No Christian should take his ground First from the word, but the Spirit;
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for the Diuell alleadgeth Scripture, and doth wrest it to his purpose. But poore soules! these know not of what spirit they themselues are. for the devil allegeth Scripture, and does wrest it to his purpose. But poor Souls! these know not of what Spirit they themselves Are.
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would aske such a man this Question;
would ask such a man this Question;
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How can he discerne the motion of the spirit to be from the Spirit? He will answere,
How can he discern the motion of the Spirit to be from the Spirit? He will answer,
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Because it's good, and tends to holinesse; Well:
Because it's good, and tends to holiness; Well:
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how can he tell what is good, or euill? must he not goe to the Rule to try it? These would see the image of God without a glasse, vnderstand truth, before they heare it vttered: Alas!
how can he tell what is good, or evil? must he not go to the Rule to try it? These would see the image of God without a glass, understand truth, before they hear it uttered: Alas!
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professing themselues to be wise, they are become fooles. For what a strange Position is this (if it be true, that came lately to my hands) how that Grace being once wrought in the heart, the spirit abolisheth all former knowledge? and they bid Away withall Scripture knowledge. These will try the spirits (I feare) till a lying spirit possesse them. professing themselves to be wise, they Are become Fools. For what a strange Position is this (if it be true, that Come lately to my hands) how that Grace being once wrought in the heart, the Spirit abolisheth all former knowledge? and they bid Away withal Scripture knowledge. These will try the spirits (I Fear) till a lying Spirit possess them.
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Let vs therefore beware of (if we know any) such. Let us Therefore beware of (if we know any) such.
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And in the next place, if they that be guided by God, are guided by his word;
And in the next place, if they that be guided by God, Are guided by his word;
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we are informed what to thinke of all those, that liue in palpable, more then Egyptian darkenesse;
we Are informed what to think of all those, that live in palpable, more then Egyptian darkness;
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who neither know God, or vnderstand any one sentence in the sacred Scripture.
who neither know God, or understand any one sentence in the sacred Scripture.
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Is not their estate fearefull? who is these mens guide? surely Sathan, sinne, and the fashions of the world.
Is not their estate fearful? who is these men's guide? surely Sathan, sin, and the fashions of the world.
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And that (if God giue the blessing) I might a little moue these people to come out of Babilon; and fire them (as it were,
And that (if God give the blessing) I might a little move these people to come out of Babylon; and fire them (as it were,
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like Ioab to Absalom ) to returne vnto their God;
like Ioab to Absalom) to return unto their God;
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Let them heare what iudgements haue befallen the ignorant, what be threatned against them that tread these darke steps.
Let them hear what Judgments have befallen the ignorant, what be threatened against them that tread these dark steps.
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Did not the people of God, goe into Captiuity, for want of knowledge? Say, this was but a temporall punishment,
Did not the people of God, go into Captivity, for want of knowledge? Say, this was but a temporal punishment,
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yet it had a curse with it.
yet it had a curse with it.
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And how doth the Lord complaine, My people are cut off for want of knowledge? We count it a miserable thing,
And how does the Lord complain, My people Are Cut off for want of knowledge? We count it a miserable thing,
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and it causes wringing of the hands, folding of the armes, and many a teare shed,
and it Causes wringing of the hands, folding of the arms, and many a tear shed,
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when we see, at the Assises, a proper man cast away, hauing had his Booke, & could not one word by art, or tell a letter: Oh, say we!
when we see, At the Assizes, a proper man cast away, having had his Book, & could not one word by art, or tell a Letter: O, say we!
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he might haue beene saued, if he could haue read:
he might have been saved, if he could have read:
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But what a day will that be, when all ignorant men and women, must hold vp their hand at the Tribunall Throne of Christ,
But what a day will that be, when all ignorant men and women, must hold up their hand At the Tribunal Throne of christ,
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and be cut off, and cast into vtter darkenesse, because they knew not him, or his Gospell? Therefore, thou that art ignorant and hearest me this day; Get knowledge, get vnderstanding;
and be Cut off, and cast into utter darkness, Because they knew not him, or his Gospel? Therefore, thou that art ignorant and Hearst me this day; Get knowledge, get understanding;
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for if thou dye in this condition, thou shalt dye the second and eternall death.
for if thou die in this condition, thou shalt die the second and Eternal death.
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Why? hath not Christ threatned to come in flaming fire, to render vengeance vpon all that know him not,
Why? hath not christ threatened to come in flaming fire, to render vengeance upon all that know him not,
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and obey not his Gospell? Did not the Prophet imprecate, that the Lord would poure out his fury vpon such as knew him not, and the families, that called not on his Name? I cannot (by the way) but commend you, in that you haue gotten guides: and obey not his Gospel? Did not the Prophet imprecate, that the Lord would pour out his fury upon such as knew him not, and the families, that called not on his Name? I cannot (by the Way) but commend you, in that you have got guides:
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but, Learne the Law at their mouthes; practise what is deliuered; square your actions by this word;
but, Learn the Law At their mouths; practise what is Delivered; square your actions by this word;
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so shall it goe well with you at your latter end.
so shall it go well with you At your latter end.
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But if for all this, you will walke in darknesse (be not deceiued) one day to darknesse ye shall goe; for, if it be eternall life to know God, and whom he hath sent;
But if for all this, you will walk in darkness (be not deceived) one day to darkness you shall go; for, if it be Eternal life to know God, and whom he hath sent;
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then by the rule of contraries, How shall the ignorant escape the damnation of hell? Last of all;
then by the Rule of contraries, How shall the ignorant escape the damnation of hell? Last of all;
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Is this Doctrine a truth? then here is comfort, and tidings of great encouragement to all such as are guided by the word.
Is this Doctrine a truth? then Here is Comfort, and tidings of great encouragement to all such as Are guided by the word.
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Cast not off this yoake, breake not these bonds asunder, what scoffes soeuer thou receiue of the world:
Cast not off this yoke, break not these bonds asunder, what scoffs soever thou receive of the world:
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Let them play, but doe thou pray: let them shuffle the cards, search thou the Scriptures:
Let them play, but do thou pray: let them shuffle the cards, search thou the Scriptures:
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let them sit at home, and goe to Dice and Tables; goe thou to heare the word in the publique Congregation:
let them fit At home, and go to Dice and Tables; go thou to hear the word in the public Congregation:
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For I am sure, the one is lawfull; the other (at the best) is doubtfull:
For I am sure, the one is lawful; the other (At the best) is doubtful:
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And for my owne part, I wish neither to approue, or practise matters of that nature.
And for my own part, I wish neither to approve, or practise matters of that nature.
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I say therefore to all such, be not weary in so doing: Cast not the statutes of God behinde your backes;
I say Therefore to all such, be not weary in so doing: Cast not the statutes of God behind your backs;
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neither be abashed to liue by the booke;
neither be abashed to live by the book;
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for to liue by Gods booke, is to liue by his command, and he that doth so, shall neuer be ashamed.
for to live by God's book, is to live by his command, and he that does so, shall never be ashamed.
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The braue men of our dayes may laugh you to scorne, thinke it too much precisenesse, rend the booke of God,
The brave men of our days may laugh you to scorn, think it too much preciseness, rend the book of God,
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like the vaile of the Temple, from the top to the bottome:
like the veil of the Temple, from the top to the bottom:
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But when death draweth neere the doores, and Christ shall call vs to an account, I doubt not but such will wish, they had had a greater care to haue walked in thy steps;
But when death draws near the doors, and christ shall call us to an account, I doubt not but such will wish, they had had a greater care to have walked in thy steps;
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and with all their hearts would change their owne for thy condition: But till then, thou canst not apprehend the rich fruit of thy walkings;
and with all their hearts would change their own for thy condition: But till then, thou Canst not apprehend the rich fruit of thy walkings;
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neither they, the fearefull effects that shall follow their wandrings.
neither they, the fearful effects that shall follow their wanderings.
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And now the fourth and last doctrine to be handled, we gather from the Connexion or knitting together of the parts; which is, that
And now the fourth and last Doctrine to be handled, we gather from the Connexion or knitting together of the parts; which is, that
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They, who (here on Earth) are guided by Gods Counsell, shall (when their changing comes) be receiued into Glory. They, and none but they.They, who (Here on Earth) Are guided by God's Counsel, shall (when their changing comes) be received into Glory. They, and none but they.
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Blessed is the man (saith the Psalmist) that doth not walke in the counsell of the wicked, Blessed is the man (Says the Psalmist) that does not walk in the counsel of the wicked,
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nor stand in the way of sinners, nor sit in the seate of the scornefull: But hath his delight in the Law of Iehouah:
nor stand in the Way of Sinners, nor fit in the seat of the scornful: But hath his delight in the Law of Jehovah:
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and in his Law doth meditate day and night. And is this Blessednesse perfect here on earth? No:and in his Law does meditate day and night. And is this Blessedness perfect Here on earth? No:
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why then, they shall haue it in the fulnesse thereof, in the world to come. Are we not bid to inquire of the old way, which is the good way, why then, they shall have it in the fullness thereof, in the world to come. are we not bid to inquire of the old Way, which is the good Way,
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and to walke therein, and wee shall find rest to our soules? Rest, not corporall or temporall; and to walk therein, and we shall find rest to our Souls? Rest, not corporal or temporal;
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but spirituall, and eternall may well be vnderstood; for they that die in the Lord, are said to rest from their labours.
but spiritual, and Eternal may well be understood; for they that die in the Lord, Are said to rest from their labours.
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But this point is more easily proued, then credited; and better beleeued, then practised: yet take a Reason or two, further to confirme the one, and perswade the other.
But this point is more Easily proved, then credited; and better believed, then practised: yet take a Reason or two, further to confirm the one, and persuade the other.
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Why? is not Gods word and counsell, the plaine path and rode way to the kingdome of glory? He that would trauell to London, if he find out the true way and walke therein, shall he not come to it at the last? for the City will not be remoued:
Why? is not God's word and counsel, the plain path and road Way to the Kingdom of glory? He that would travel to London, if he find out the true Way and walk therein, shall he not come to it At the last? for the city will not be removed:
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So hee that doth know the right path to this Countrey, which is aboue, let him trauell on therein,
So he that does know the right path to this Country, which is above, let him travel on therein,
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and he shal assuredly come to it, at his iourneyes end. God will not giue his children a crooked rule.
and he shall assuredly come to it, At his journeys end. God will not give his children a crooked Rule.
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There be but two things for to conduct vs to this Kingdome;
There be but two things for to conduct us to this Kingdom;
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and are not both expresly conteined in his Counsell? The one is, To beleeue in Christ, for so we be iustified, and placed in the right path:
and Are not both expressly contained in his Counsel? The one is, To believe in christ, for so we be justified, and placed in the right path:
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The other is, The precept, after which if wee walke, wee shall certainly finish our iourney with Glory.
The other is, The precept, After which if we walk, we shall Certainly finish our journey with Glory.
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Againe, the Lord is true of his promise, he cannot deny himselfe; therefore if we keepe the condition, the Lord will accomplish what he hath promised.
Again, the Lord is true of his promise, he cannot deny himself; Therefore if we keep the condition, the Lord will accomplish what he hath promised.
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If any man should say vnto me, Sir, inquire the way that leades to my house;
If any man should say unto me, Sir, inquire the Way that leads to my house;
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and come to my home, and you shall haue all kinde entertainment;
and come to my home, and you shall have all kind entertainment;
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Now if I should accomplish his command, in seeking out the path, and passe on vntill I come to his habitation;
Now if I should accomplish his command, in seeking out the path, and pass on until I come to his habitation;
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what if then I be not entertained? were not the fault in him that promised me this kindnes? But God is not like man;
what if then I be not entertained? were not the fault in him that promised me this kindness? But God is not like man;
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for let vs walke towards heauen till death, the Gates of heauen shall not be shut, but open;
for let us walk towards heaven till death, the Gates of heaven shall not be shut, but open;
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for faithfull is he that hath promised, who will also doe it.
for faithful is he that hath promised, who will also do it.
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And may not this doctrine first informe vs, what to thinke of the best Heathen, who euer liued,
And may not this Doctrine First inform us, what to think of the best Heathen, who ever lived,
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and many too in our dayes, that were neuer guided by this Rule? For the one sort, we deny not, but God can worke extraordinarily:
and many too in our days, that were never guided by this Rule? For the one sort, we deny not, but God can work extraordinarily:
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but for the other, who haue had the kingdome of Christ come to their doores, yet would not giue it the least entertainment, or be ruled by it;
but for the other, who have had the Kingdom of christ come to their doors, yet would not give it the least entertainment, or be ruled by it;
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shall we not feare, if not certainly conclude, that they are vtterly depriued of the glory of God? And I pray, that there might be none such in this place and congregation: But if there be;
shall we not Fear, if not Certainly conclude, that they Are utterly deprived of the glory of God? And I pray, that there might be none such in this place and congregation: But if there be;
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let that person know, that, one day, his ignorance, and carelesse neglect of the glorious Gospel, shall deeply be laid to his charge.
let that person know, that, one day, his ignorance, and careless neglect of the glorious Gospel, shall deeply be laid to his charge.
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Besides, here we are instructed in the right way how to be blessed for euer. Cast off therefore the wayes and workes of darkenesse;
Beside, Here we Are instructed in the right Way how to be blessed for ever. Cast off Therefore the ways and works of darkness;
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take the narrow path, that leadeth to this eternall weight of glory: Turne, seeing the Lord in mercy doth affoord you time and meanes;
take the narrow path, that leads to this Eternal weight of glory: Turn, seeing the Lord in mercy does afford you time and means;
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and be no more seduced, or led out of the way, We would all of vs,
and be no more seduced, or led out of the Way, We would all of us,
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when our pilgrimage is at an end, be receiued into glory; why then, let vs not follow the fashions of this euill world;
when our pilgrimage is At an end, be received into glory; why then, let us not follow the fashions of this evil world;
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step after a multitude to doe wickedly; obey sinne in the lusts of it; or, be guided by the Prince, that ruleth in the children of disobedience: step After a multitude to do wickedly; obey sin in the Lustiest of it; or, be guided by the Prince, that Ruleth in the children of disobedience:
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But learne the reuealed counsell of the Lord, take straight steps to our feete;
But Learn the revealed counsel of the Lord, take straight steps to our feet;
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so shall we, at the time of this our change, be receiued from earth into that place, which is full of glory,
so shall we, At the time of this our change, be received from earth into that place, which is full of glory,
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and that shall haue no end.
and that shall have no end.
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For, as many as walke according to this Rule, Peace shall be vpon them, with mercy,
For, as many as walk according to this Rule, Peace shall be upon them, with mercy,
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and vpon the whole Israel of God. and upon the Whole Israel of God.
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And may not this encourage all that haue begun well, not to grow weary or faint in the way,
And may not this encourage all that have begun well, not to grow weary or faint in the Way,
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but to go on vndaunted, and with a Christian resolution? You therefore that are, or may be Maiors or Gouernours of Townes and Cities:
but to go on undaunted, and with a Christian resolution? You Therefore that Are, or may be Majors or Governors of Towns and Cities:
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haue you begun, with Nehemiah, to build and guide the Lords people? why, faint not:
have you begun, with Nehemiah, to built and guide the lords people? why, faint not:
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let not such men as you flee; goe not into the idols Temple to liue; let no burdens be borne on the Sabboath:
let not such men as you flee; go not into the Idols Temple to live; let no burdens be born on the Sabbath:
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set peace, and remoue oppression amongst them committed to your charge; Let not sinne goe vnpunished; godlinesse be vnrewarded;
Set peace, and remove oppression among them committed to your charge; Let not sin go unpunished; godliness be unrewarded;
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or your high callings, by your slacknesse, be abused. It was Dauids prize and praise;
or your high callings, by your slackness, be abused. It was David prize and praise;
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not, that the Lord chose him, tooke him from the flockes of sheepe, following the ewes with yong, to feede Iacob his people, and Israel his possession: but in this;
not, that the Lord chosen him, took him from the flocks of sheep, following the ewes with young, to feed Iacob his people, and Israel his possession: but in this;
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that he fed them according to the perfection of his heart, and led them by the discretion of his hands.
that he fed them according to the perfection of his heart, and led them by the discretion of his hands.
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He that did this, is now in glory;
He that did this, is now in glory;
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and they that tread in his steps shall assuredly, when they haue ended and serued (thus) their time, be receiued and glorified with him.
and they that tread in his steps shall assuredly, when they have ended and served (thus) their time, be received and glorified with him.
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And you (Right Worshipfull,) whom God hath made great in the Countrey and Common-weale; take heed what ye doe:
And you (Right Worshipful,) whom God hath made great in the Country and Commonweal; take heed what you do:
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Let Ioshua his resolution be yours; whatsoeuer others haue done, or may doe, Doe you, and your people serue the Lord.
Let Ioshua his resolution be yours; whatsoever Others have done, or may do, Do you, and your people serve the Lord.
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It's your goodnesse, that one day will be your greatnesse.
It's your Goodness, that one day will be your greatness.
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And seeing that you haue receiued much already from the Lord, and haue a further promise of a glorious crowne and scepter, doth it not stand with equity, that such as you (aboue all) should take heart to your selues,
And seeing that you have received much already from the Lord, and have a further promise of a glorious crown and sceptre, does it not stand with equity, that such as you (above all) should take heart to your selves,
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and with more cheerefulnesse runne the wayes of Gods commands? For will not you your selues expect from them the best and most worke, to whom you giue the greatest wages? Besides consider, what will your callings or riches profit you one day, if you should loose your own soules? Is it,
and with more cheerfulness run the ways of God's commands? For will not you your selves expect from them the best and most work, to whom you give the greatest wages? Beside Consider, what will your callings or riches profit you one day, if you should lose your own Souls? Is it,
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or wil it be any benefit, to haue large possessions on earth; and not a foot in heauen? high callings;
or will it be any benefit, to have large possessions on earth; and not a foot in heaven? high callings;
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and not to be called of God? a wise disputer in this world; and be dumbe before Christ at his comming? cloathed with purple, and fine linnen, and fare delicately euery day;
and not to be called of God? a wise disputer in this world; and be dumb before christ At his coming? clothed with purple, and fine linen, and fare delicately every day;
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and yet be found naked in the great day of the Lord? Therefore be friends to the word, procure it's liberty to runne,
and yet be found naked in the great day of the Lord? Therefore be Friends to the word, procure it's liberty to run,
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and doe you and yours runne after it too; for this shall one day be your best portion, and great reward.
and do you and yours run After it too; for this shall one day be your best portion, and great reward.
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And you that are of the tribe of Leui, and my brethren:
And you that Are of the tribe of Levi, and my brothers:
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Let me exhort you, as one vnfit to instruct you, that you would quit you like men, and be strong:
Let me exhort you, as one unfit to instruct you, that you would quit you like men, and be strong:
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Preach in season, and out of season: Preach in season, and out of season:
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pull out all the arrowes of Gods mercy and iudgement, forth of the Quiuers of the Law and Gospell;
pull out all the arrows of God's mercy and judgement, forth of the Quivers of the Law and Gospel;
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draw them betwixt the armes of power, and a sound minde; loose them from the finger of affection, let them flie with a will:
draw them betwixt the arms of power, and a found mind; lose them from the finger of affection, let them fly with a will:
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and then intreat the Lord, so to guide them, that, like the sword of Saul, and bow of Ionathan, they may neuer returne to your hands empty.
and then entreat the Lord, so to guide them, that, like the sword of Saul, and bow of Ionathan, they may never return to your hands empty.
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Be heard aboue, & seene below; let your liues shine before your doctrine, as the lightning doth precede the Thunder;
Be herd above, & seen below; let your lives shine before your Doctrine, as the lightning does precede the Thunder;
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so will your words pierce the deeper, and cause your people quake and shudder amidst the Congregation.
so will your words pierce the Deeper, and cause your people quake and shudder amid the Congregation.
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Haue care of the flockes, ouer which the Holy Ghost hath made you ouer-seers; Have care of the flocks, over which the Holy Ghost hath made you Overseers;
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for this wil be your ioy at your iourneys end, when you can truely say, I haue coueted no mans siluer or gold, I haue deliuered the whole counsell of God;
for this will be your joy At your journeys end, when you can truly say, I have coveted no men silver or gold, I have Delivered the Whole counsel of God;
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and am free from the blood of all men. and am free from the blood of all men.
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And when Christ shall come (who after a little while will come) be able to present your flocke,
And when christ shall come (who After a little while will come) be able to present your flock,
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as a pure Virgine to him, spotlesse, blamelesse. He that doth this, shall shine as the Sunne for euer and euer;
as a pure Virgae to him, spotless, blameless. He that does this, shall shine as the Sun for ever and ever;
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but hee that is carelesse, must vndergoe a heauy account, a fearefull reckoning. And in conclusion, that which I haue said to one, I say to all; Learne, learne this lesson; but he that is careless, must undergo a heavy account, a fearful reckoning. And in conclusion, that which I have said to one, I say to all; Learn, Learn this Lesson;
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set before you the glory prepared for you, and though you finde rubs in the way, out-skip them all;
Set before you the glory prepared for you, and though you find rubs in the Way, out-skip them all;
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for your death shall be better then the day wherein you are borne; and the time of Christs second comming, of more worth then all the world.
for your death shall be better then the day wherein you Are born; and the time of Christ second coming, of more worth then all the world.
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Trauellers must not conceiue what they, for the present, are, being in a strange countrey; but what they shall be, when they come vnto their friends, and eternall home;
Travellers must not conceive what they, for the present, Are, being in a strange country; but what they shall be, when they come unto their Friends, and Eternal home;
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for that will cheere the sad heart, refresh the decayed spirits, cause a man to trusse vp the loines of his minde, and be trudging.
for that will cheer the sad heart, refresh the decayed spirits, cause a man to truss up the loins of his mind, and be trudging.
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Remember then, that thou cast thine eye forward, peepe within the vaile, and stedfastly thinke on the royall entertainment at thy iourneyes end.
remember then, that thou cast thine eye forward, peep within the veil, and steadfastly think on the royal entertainment At thy journeys end.
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And shall they that are guided by Gods counsell be receiued vnto glory? May we not then gather a ground of comfort to stay vs from immoderate mourning for the faithfull departed? I will therefore apply it to the present occasion.
And shall they that Are guided by God's counsel be received unto glory? May we not then gather a ground of Comfort to stay us from immoderate mourning for the faithful departed? I will Therefore apply it to the present occasion.
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Be of good comfort for your friend deceased: she is not dead, but sleepeth, and is at rest from her labours;
Be of good Comfort for your friend deceased: she is not dead, but Sleepeth, and is At rest from her labours;
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her fight is well fought, and she is diuiding the spoile.
her fight is well fought, and she is dividing the spoil.
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But because of all things, immoderate affection vpon the like occasion, hath too much accompanied Gods best children;
But Because of all things, immoderate affection upon the like occasion, hath too much accompanied God's best children;
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I will (as much as in me is) giue you some preseruatiues to preuent or expell a hopelesse,
I will (as much as in me is) give you Some preservatives to prevent or expel a hopeless,
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and (not to be endured) heartlesse mourning.
and (not to be endured) heartless mourning.
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Why? what is she tooke from? and what is the world and all therein,
Why? what is she took from? and what is the world and all therein,
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but Vanity and vexation of spirit? Is it not a Sodom, where men burne in lust? an Egypt, where Israel is burthened by the vnmercifull Taske-masters? a Babylon, where the faithfull Iew hangs his Harpe vpon the Willowes,
but Vanity and vexation of Spirit? Is it not a Sodom, where men burn in lust? an Egypt, where Israel is burdened by the unmerciful Taskmasters? a Babylon, where the faithful Iew hangs his Harp upon the Willows,
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and singeth his Hebrew songs in a strange land? Whereto shall I further liken it? Why, to an Hospitall, where be both deafe, dumbe, lame and blinde;
and sings his Hebrew songs in a strange land? Whereto shall I further liken it? Why, to an Hospital, where be both deaf, dumb, lame and blind;
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a very Pesthouse, where be many sicke of euery soare, die of each disease:
a very Pesthouse, where be many sick of every soar, die of each disease:
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Doth not the purple, red and scarlet tokens of sinne, that presage a certaine and a second death, breake out daily amongst the inhabitants? Truely, it's a very Bedlem, pestered with fooles, filled with madde and franticke fellowes;
Does not the purple, read and scarlet tokens of sin, that presage a certain and a second death, break out daily among the inhabitants? Truly, it's a very Bedlam, pestered with Fools, filled with mad and frantic Fellows;
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who know not, either their owne misery, or can endure to be cured by the bottomelesse depth of Gods mercy:
who know not, either their own misery, or can endure to be cured by the bottomless depth of God's mercy:
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In a word, it's a sinke, a whirle-poole and colluvies of all vncleannesse.
In a word, it's a sink, a whirlpool and colluvies of all uncleanness.
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Shall wee then grieue, sigh and torment our selues, that our friends are remoued from so bad,
Shall we then grieve, sighs and torment our selves, that our Friends Are removed from so bad,
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and no better, an habitation?
and no better, an habitation?
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Take a strict view of this world in her greatest beauty, being cloathed with greene, white, red and scarlet, with all variety of the choisest colours;
Take a strict view of this world in her greatest beauty, being clothed with green, white, read and scarlet, with all variety of the Choicest colours;
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the Rabbets and Lambes skipping and leaping in the pleasant valleyes; the fishes swimming and playing in the siluer-hewed streames of the purest waters;
the Rabbets and Lambs skipping and leaping in the pleasant valleys; the Fish swimming and playing in the siluer-hewed streams of the Purest waters;
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the birds singing and pruning themselues on the sprigs, and tops of the hills and mountaines; euery branch bearing fruit;
the Birds singing and pruning themselves on the sprigs, and tops of the hills and Mountains; every branch bearing fruit;
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each hearbe and flower, sending forth her sweetest smell of perfume:
each herb and flower, sending forth her Sweetest smell of perfume:
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yet will not one pinching frost, Northren blast, or scorching heate, rent her purple Robe, wither her tender face, wrinckle her smoothest brow,
yet will not one pinching frost, Northern blast, or scorching heat, rend her purple Robe, wither her tender face, wrinkle her smoothest brow,
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and spoile her cleane of her well-tempered complexion? so that her rich attire and comely glosse, will but carry a cold report to the inhabitants heart (as Iosephs party-coloured coate, torne and all be-blouded did to old Iacob his father) being represented before him,
and spoil her clean of her well-tempered complexion? so that her rich attire and comely gloss, will but carry a cold report to the inhabitants heart (as Joseph's Party-coloured coat, torn and all be-blouded did to old Iacob his father) being represented before him,
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and be a meane to bring amaine, his gray or gay haires vnto the Graue. But alas!
and be a mean to bring amain, his grey or gay hairs unto the Grave. But alas!
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we consider not, how the fashion of this world goeth away:
we Consider not, how the fashion of this world Goes away:
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we iudge better of it, then she deserues by farre, and so, through mis-apprehension, we pierce our selues through with needlesse sorrowes.
we judge better of it, then she deserves by Far, and so, through misapprehension, we pierce our selves through with needless sorrows.
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We send our sonnes from countrey to Court, from England to Ireland, in the naked expectation of some better preferment;
We send our Sons from country to Court, from England to Ireland, in the naked expectation of Some better preferment;
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and yet weepe, mourne and bawle, that our friends are gone from earth to heauen;
and yet weep, mourn and bawl, that our Friends Are gone from earth to heaven;
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and from forreiners in a poore cottage, to be the chiefest subiects in a glorious kingdome.
and from foreigners in a poor cottage, to be the chiefest Subjects in a glorious Kingdom.
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Againe, is not Heauen a house, where be many mansions? and shall the Lord thereof want inhabitants? must such seats be empty & not replenished? why then;
Again, is not Heaven a house, where be many mansions? and shall the Lord thereof want inhabitants? must such seats be empty & not replenished? why then;
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should he not loose the end and fruit of his creation? Dauids roome must not be voyde for euer;
should he not lose the end and fruit of his creation? David room must not be void for ever;
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but at the time appointed, by his own person supplied.
but At the time appointed, by his own person supplied.
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We must all of vs, in our turnes, vp to this Ierusalem; for Christ, our High Priest, will not haue vs absent:
We must all of us, in our turns, up to this Ierusalem; for christ, our High Priest, will not have us absent:
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Heauen doth not admit a perpetuall vacuity.
Heaven does not admit a perpetual vacuity.
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Ionathan cannot excuse vs at the great feast day, when our good King calleth for vs. Soone after the Creation, men liued longer, that the earth might be peopled:Ionathan cannot excuse us At the great feast day, when our good King calls for us Soon After the Creation, men lived longer, that the earth might be peopled:
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Now towards the consummation, they dye the sooner, that the heauens may be with greater speede replenished:
Now towards the consummation, they die the sooner, that the heavens may be with greater speed replenished:
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Doe wee not see that a Father will sometimes part with his owne sonne, to be his friends by adoption? will not one kinde neighbour pull vp his tender plants, to pleasure,
Do we not see that a Father will sometime part with his own son, to be his Friends by adoption? will not one kind neighbour pull up his tender plants, to pleasure,
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and supply the vaste ground of another? and shall Eden lye waste, the garden of our God? shall he want sonnes when wee haue any that can content him? or plants to replenish it?
and supply the vast ground of Another? and shall Eden lie waste, the garden of our God? shall he want Sons when we have any that can content him? or plants to replenish it?
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What shall I more say? Is not euery faithfull person a pillar or poste in that heauenly house that is aboue? must they not then, by death, be cut downe out of the thicke forrest of this world? hewne forth of the craggy Rocke here below? and be carried and conuered from hence to heauen? otherwise,
What shall I more say? Is not every faithful person a pillar or post in that heavenly house that is above? must they not then, by death, be Cut down out of the thick forest of this world? hewed forth of the craggy Rock Here below? and be carried and conuered from hence to heaven? otherwise,
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how should the Lords building, and Christs misticall body be perfected? When the materiall Temple was a making, was not matter fetcht from farre? And shall not the great Salomon aboue, gather his spirituall stones and fetch his choifest timber from the foure ends of the world? Hee that is about to build, will hee not cut downe the most ancient Oke or Elmo? what if they would keepe off the beames of the scorching Sunne? shelter thee vnder their coole and (much to be desired) shade? beate backe the blustring and bitter showres,
how should the lords building, and Christ mystical body be perfected? When the material Temple was a making, was not matter fetched from Far? And shall not the great Solomon above, gather his spiritual stones and fetch his choifest timber from the foure ends of the world? He that is about to built, will he not Cut down the most ancient Oak or Elmo? what if they would keep off the beams of the scorching Sun? shelter thee under their cool and (much to be desired) shade? beat back the blustering and bitter showers,
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& stormes? Yet, downe they must, notwithstanding their profit, pleasure, or (the which man naturally affects) antiquity:
& storms? Yet, down they must, notwithstanding their profit, pleasure, or (the which man naturally affects) antiquity:
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otherwise how should the building begun be perfected, well edified? Gods pleasant plants (we grant) on earth, by their presence and prayers, would yeelde the Church much comfort, benefit;
otherwise how should the building begun be perfected, well edified? God's pleasant plants (we grant) on earth, by their presence and Prayers, would yield the Church much Comfort, benefit;
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but then the new Ierusalem would not at all be made perfect. Mourne not therefore ouer-much, for thy friends departed;
but then the new Ierusalem would not At all be made perfect. Mourn not Therefore overmuch, for thy Friends departed;
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for this were to grieue ouer-much, that Gods building goeth too fast forward. And in conclusion;
for this were to grieve overmuch, that God's building Goes too fast forward. And in conclusion;
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yet something more may be added to take away immoderate passion.
yet something more may be added to take away immoderate passion.
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Be not thy friends Trauellers, sea-faring men? are they not arriued and landed safe at the hauen of heauen? Neuer did poore Mariner (after hee had beene long absent in a strange land, in danger of shipwracke, amidst the terriblest storme, pursued night and day by the cruell Pyrates) reioyce more to step off the hatches, to shore, at his owne home;
Be not thy Friends Travellers, seafaring men? Are they not arrived and landed safe At the Haven of heaven? Never did poor Mariner (After he had been long absent in a strange land, in danger of shipwreck, amid the terriblest storm, pursued night and day by the cruel Pirates) rejoice more to step off the Hates, to shore, At his own home;
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then the faithfull soule, hauing beene tossed in this world, is, to depart from the body, to take possession in the highest heauens, it's naturall countrey.
then the faithful soul, having been tossed in this world, is, to depart from the body, to take possession in the highest heavens, it's natural country.
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And what can I more say? Are not wee our selues come to the very brinke of lorden? must wee not one day (and that before long) land at the Key of Canaan? And shall not they and we then,
And what can I more say? are not we our selves come to the very brink of lorden? must we not one day (and that before long) land At the Key of Canaan? And shall not they and we then,
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for euer in glory and peace remaine together? Ponder this seriously, beleeue it vnfainedly, apply it particularly;
for ever in glory and peace remain together? Ponder this seriously, believe it unfeignedly, apply it particularly;
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and then, for thy friends departure (if thou canst) mourne immoderately. NOw hauing spoke of the Text, what I purposed;
and then, for thy Friends departure (if thou Canst) mourn immoderately. NOw having spoke of the Text, what I purposed;
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I perswade my selfe, it will be expected that I should say something in the praise of her, whose Funerals, at this present be celebrated;
I persuade my self, it will be expected that I should say something in the praise of her, whose Funerals, At this present be celebrated;
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the which I am vnwilling, yet willing to doe: vnwilling, because it hath not beene my vsuall custome vpon the like occasion;
the which I am unwilling, yet willing to do: unwilling, Because it hath not been my usual custom upon the like occasion;
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and therefore I may giue offence to some in the Congregation:
and Therefore I may give offence to Some in the Congregation:
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Againe, it is to be feared, that some Preachers imitate bad Lawyers (let this be no preiudice to the best,) who for a fee, will pleade and commend any cause, speaking good of euill, and euill of good;
Again, it is to be feared, that Some Preachers imitate bad Lawyers (let this be no prejudice to the best,) who for a fee, will plead and commend any cause, speaking good of evil, and evil of good;
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making the heauens to lowre, grow darke, and shrowd themselues in a vaile of blackenesse;
making the heavens to lower, grow dark, and shroud themselves in a veil of blackness;
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more like to weedes of mourning, then the persons, attired with their suites of sorrow, in the present assembly.
more like to weeds of mourning, then the Persons, attired with their suits of sorrow, in the present assembly.
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Yet I am willing to say somewhat;
Yet I am willing to say somewhat;
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first, because I know for whom I am to speake, it's either God, or his seruant departed.
First, Because I know for whom I am to speak, it's either God, or his servant departed.
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God (I assure my selfe) as he would haue the name of the wicked to rot;
God (I assure my self) as he would have the name of the wicked to rot;
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so would he, that The memoriall of the righteous should remaine for euer:
so would he, that The memorial of the righteous should remain for ever:
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And, a true testimony is a good action, vnto which he hath (though not by way of merit) annexed a reward:
And, a true testimony is a good actium, unto which he hath (though not by Way of merit) annexed a reward:
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why then should I in this thing be silent, if my heart be vpright? Now for the person departed, I know in part with whom I haue to deale;
why then should I in this thing be silent, if my heart be upright? Now for the person departed, I know in part with whom I have to deal;
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and all that I will say, is either what I haue heard by the report of credible persons,
and all that I will say, is either what I have herd by the report of credible Persons,
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or haue knowne by my owne experience, which is, either concerning her publique carriage, or priuate conuersation:
or have known by my own experience, which is, either Concerning her public carriage, or private Conversation:
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of both the which I haue not much (though much might be said) to vtter.
of both the which I have not much (though much might be said) to utter.
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She, in respect of her birth and pedigree, shall of me receiue no praise (though, She, in respect of her birth and pedigree, shall of me receive no praise (though,
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for any thing I know, in that commendable:) we are all of one blood; God little respects to commend that in any:
for any thing I know, in that commendable:) we Are all of one blood; God little respects to commend that in any:
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and they are most honourably (as I perswade my selfe she was) descended, that are borne againe by the word and spirit;
and they Are most honourably (as I persuade my self she was) descended, that Are born again by the word and Spirit;
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and where the Lord is silent, I wish to be silent also.
and where the Lord is silent, I wish to be silent also.
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For her publique carriage, I haue heard that, which if I should at large relate, would much returne to her commendation;
For her public carriage, I have herd that, which if I should At large relate, would much return to her commendation;
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but it is so well, to the most here present, knowne; that I omit all, saue one thing;
but it is so well, to the most Here present, known; that I omit all, save one thing;
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which is, that she was a Notary, and tooke the Sermons which she heard, by her owne penne.
which is, that she was a Notary, and took the Sermons which she herd, by her own pen.
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I know not what some will iudge of this action, but I hope the best cannot but giue it a Christian probation:
I know not what Some will judge of this actium, but I hope the best cannot but give it a Christian probation:
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shee did this, when as many (by much meaner then shee) come with their Fannes and Feathers;
she did this, when as many (by much meaner then she) come with their Fans and Feathers;
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whereas (mee seemes) a Goose-quill would farre better befit their fingers. But a priuate life is least subiect to hypocrisie; therefore I proceede to that.
whereas (me seems) a Goosequill would Far better befit their fingers. But a private life is least Subject to hypocrisy; Therefore I proceed to that.
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I haue beene credibly informed, that shee did in her Chamber repeate to her Maid-seruants, the Sermons shee had heard and penned;
I have been credibly informed, that she did in her Chamber repeat to her Maidservants, the Sermons she had herd and penned;
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Catechise them in the principles of Religion;
Catechise them in the principles of Religion;
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and, vpon euery fit occasion, would labour to season them with the true feare of the Lord.
and, upon every fit occasion, would labour to season them with the true Fear of the Lord.
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Againe, she spent (hauing health) three or foure houres in her priuate Closet euery day, in Reading, Meditating, Praying, and Writing.
Again, she spent (having health) three or foure hours in her private Closet every day, in Reading, Meditating, Praying, and Writing.
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But what was the subiect? for otherwise to write is no great commendation:
But what was the Subject? for otherwise to write is no great commendation:
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Amongst other things (all tending to good vses) she hath left (and that in no small volume) diuers disputations, that shee had with Separatists and Papists; her answeres;
among other things (all tending to good uses) she hath left (and that in no small volume) diverse disputations, that she had with Separatists and Papists; her answers;
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and what was her owne resolution in the controuerted opinions; annexing her reasons.
and what was her own resolution in the controverted opinions; annexing her Reasons.
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Moreouer, (as one that expected the time of her change before it came) she left vnder her owne hand, what (if it might stand with her husbands good pleasure) she would haue performed;
Moreover, (as one that expected the time of her change before it Come) she left under her own hand, what (if it might stand with her Husbands good pleasure) she would have performed;
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as diuers gifts to seuerall persons, both for cloath and coyne, in value amounting to a large summe;
as diverse Gifts to several Persons, both for cloth and coin, in valve amounting to a large sum;
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And her desire was, that there might be no blacks worne for her, at her Funerals,
And her desire was, that there might be no blacks worn for her, At her Funerals,
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except by her owne house at the most, or in particular, by her deare and especiall friend;
except by her own house At the most, or in particular, by her deer and especial friend;
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because she had rather haue them receiue some priuate gifts of remembrance; and, in that she would not follow the common custome of the world:
Because she had rather have them receive Some private Gifts of remembrance; and, in that she would not follow the Common custom of the world:
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It was not couetousnesse, (I perswade my selfe) but conscience, that frustrated, in that respect, any mans expectation.
It was not covetousness, (I persuade my self) but conscience, that frustrated, in that respect, any men expectation.
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And thus hauing touched a few particulars; I come in briefe to mention, what my selfe can speak by experience:
And thus having touched a few particulars; I come in brief to mention, what my self can speak by experience:
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And that is, either in the time of her health, or sickenesse:
And that is, either in the time of her health, or sickness:
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In which former condition, I not many times came into her presence, because of the distance of our habitations:
In which former condition, I not many times Come into her presence, Because of the distance of our habitations:
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But for her apparell, it was so modest, not with gold put about, or broidered haire, that a curious eye could not iustly picke a quarrell at it: her speech was not much;
But for her apparel, it was so modest, not with gold put about, or broidered hair, that a curious eye could not justly pick a quarrel At it: her speech was not much;
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her words well composed, and the matter such, as to a iudicious Auditor might yeeld comfort,
her words well composed, and the matter such, as to a judicious Auditor might yield Comfort,
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and in some thing administer profitable edification.
and in Some thing administer profitable edification.
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In the time of her sickenesse, I heard her neuer vtter one word, that fauoured of impatience:
In the time of her sickness, I herd her never utter one word, that favoured of impatience:
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shee tooke all helpes willingly, that might haue restored her (if God had giuen the blessing) to health and her former condition:
she took all helps willingly, that might have restored her (if God had given the blessing) to health and her former condition:
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and in the receipt, she would pray, and desire others also, that God would blesse it to her. And she spake much in the commendation of the Gospell;
and in the receipt, she would pray, and desire Others also, that God would bless it to her. And she spoke much in the commendation of the Gospel;
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affirming, that all things, without that, were worth nothing. She left certaine Bibles to be deliuered to her daughters, with this writ on them;
affirming, that all things, without that, were worth nothing. She left certain Bibles to be Delivered to her daughters, with this writ on them;
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I haue said, that my flesh shall perish and rot: But the word of the Lord shall endure for euer: I have said, that my Flesh shall perish and rot: But the word of the Lord shall endure for ever:
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And blessed shall you be, if you constantly, vnto the end, delight to seeke and follow that, with faithfull and true hearts. And blessed shall you be, if you constantly, unto the end, delight to seek and follow that, with faithful and true hearts.
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She also gaue a gift to the Pastor of that place, by which, she said, she would tye him, to be as carefull ouer the poorest sheepe in his flocke,
She also gave a gift to the Pastor of that place, by which, she said, she would tie him, to be as careful over the Poorest sheep in his flock,
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as if he were the greatest Lord.
as if he were the greatest Lord.
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Not long before her death, she said, that she hoped God would giue her power against the Enemie: (But alas!
Not long before her death, she said, that she hoped God would give her power against the Enemy: (But alas!
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we many of vs, cannot tell, what by Enemie, is meant,) which phrase of hers, stroke into me a deepe suspition, that her change was neere at hand:
we many of us, cannot tell, what by Enemy, is meant,) which phrase of hers, stroke into me a deep suspicion, that her change was near At hand:
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For I haue alwayes obserued, that when Sathan most tempteth the truely-religious, they seldome recouer of that sickenesse:
For I have always observed, that when Sathan most tempts the truely-religious, they seldom recover of that sickness:
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He hath great skill to discerne how Nature is weakened; and therefore taketh the fittest time for his purpose.
He hath great skill to discern how Nature is weakened; and Therefore Takes the Fittest time for his purpose.
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She prayed with iudgement and affection, not long before her desolution. In the which petitions, she vsed words and sentences, worthy of admiration, imitation.
She prayed with judgement and affection, not long before her dissolution. In the which petitions, she used words and sentences, worthy of admiration, imitation.
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She mentioned the King in particular;
She mentioned the King in particular;
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remembred his kingdomes and subiects, with others, (that for breuity I passe ouer) as her friends, kinsfolkes, and children.
remembered his kingdoms and Subjects, with Others, (that for brevity I pass over) as her Friends, kinsfolks, and children.
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These things I my selfe saw and heard, with many others, that were worthy to be recorded, and of the best practised.
These things I my self saw and herd, with many Others, that were worthy to be recorded, and of the best practised.
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At which time I absented my selfe out of the chamber; neither after that, heard I her voyce, or saw her face;
At which time I absented my self out of the chamber; neither After that, herd I her voice, or saw her face;
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for within a short space she departed.
for within a short Molle she departed.
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From all which I wish we may (for, I am sure, we ought to) learne instruction. Laus Deo. FJNJS.
From all which I wish we may (for, I am sure, we ought to) Learn instruction. Laus God FINES.
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