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THE GODLY MANS INQVISITION. ESAIAH 55.6. Seeke the Lord while he may be found.
THE GODLY MANS INQUISITION. ISAIAH 55.6. Seek the Lord while he may be found.
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THe foundation of my speech for this time is grounded on this short line, and few words of the Prophet Isaiah: and they well resemble that excellent constructure of our SAVIOVR, laid downe in his Gospell by Mathew: Seeke first the kingdome of God, &c. Where by first we vnderstand, primarily, chiefly before all, and aboue all things:
THe Foundation of my speech for this time is grounded on this short line, and few words of the Prophet Isaiah: and they well resemble that excellent constructure of our SAVIOR, laid down in his Gospel by Matthew: Seek First the Kingdom of God, etc. Where by First we understand, primarily, chiefly before all, and above all things:
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so that God, and his kingdome of grace must be sought principally, and require the first-lings of all our labours:
so that God, and his Kingdom of grace must be sought principally, and require the firstlings of all our labours:
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For, as all Obligations which runne indefinitely without limitation of time (saith the Maxime in Law) are presently due:
For, as all Obligations which run indefinitely without limitation of time (Says the Maxim in Law) Are presently due:
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so we in the like kinde so we in the like kinde stand bound to God: so we in the like kind so we in the like kind stand bound to God:
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And although in this Text is prefixed no certaine day, yet it tells vs that wee are ingaged to euery day,
And although in this Text is prefixed no certain day, yet it tells us that we Are engaged to every day,
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and therefore all holy men vrge the present day. Turne euery man now from his euill way:
and Therefore all holy men urge the present day. Turn every man now from his evil Way:
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Doe good while ye haue time.
Do good while you have time.
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While it is called to day, exhort one another. To day if you will, heare his voice:
While it is called to day, exhort one Another. To day if you will, hear his voice:
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Walke in the light while you haue the light, &c. The Mariner sailes while the gale is fauourable.Walk in the Light while you have the Light, etc. The Mariner sails while the gale is favourable.
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The Smith strikes while the Iron is hote. The Traueller walkes while it is day; and the Lawyer takes his time: viz. euery tearme time:
The Smith strikes while the Iron is hight. The Traveller walks while it is day; and the Lawyer Takes his time: viz. every term time:
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Now it is alwayes Tearme-time with Christians: this present day is our Tearme, and so is euery day:
Now it is always Termtime with Christians: this present day is our Term, and so is every day:
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If then we would haue our cause to be heard, Christ to be our Aduocate, and God to giue sentence on our side, let vs seeke him diligently, and betimes;
If then we would have our cause to be herd, christ to be our Advocate, and God to give sentence on our side, let us seek him diligently, and betimes;
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let vs earely in the morning sanctifie the Lord in our hearts, and make him our dread. let us early in the morning sanctify the Lord in our hearts, and make him our dread.
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The Prophet hauing set downe in the former part of this Chapter, the sufficiencie and efficiencie of Christ, without whom nothing is auaileable to saluation (for in him is the fulnesse of the God-head bodily) and likewise hauing described the calling of the Gentiles, and how they should acknowledge Christ, and seeke the Lord;
The Prophet having Set down in the former part of this Chapter, the sufficiency and efficiency of christ, without whom nothing is available to salvation (for in him is the fullness of the Godhead bodily) and likewise having described the calling of the Gentiles, and how they should acknowledge christ, and seek the Lord;
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Here in this verse from the occasion taken from the Gentiles he exhorts the Iewes to emulation:
Here in this verse from the occasion taken from the Gentiles he exhorts the Iewes to emulation:
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Seeke the Lord while he may be found; Seek the Lord while he may be found;
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as if he had said, seeing the Gentiles are so zealous, and so much enkindled to search the Lord,
as if he had said, seeing the Gentiles Are so zealous, and so much enkindled to search the Lord,
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why should you Iewes that are the Lords peculiar people be frozen, and cold in this dutie? Seeke the Lord, &c. In these words I will obserue these three particulars:
why should you Iewes that Are the lords peculiar people be frozen, and cold in this duty? Seek the Lord, etc. In these words I will observe these three particulars:
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first, Quid, secondly, quem, thirdly, quando: for the first, quid is the action, seeke. And this is taken from the course and practise of men, who hauing lost any thing of moment and value, betake themselues to diligent enquirie,
First, Quid, secondly, Whom, Thirdly, quando: for the First, quid is the actium, seek. And this is taken from the course and practice of men, who having lost any thing of moment and valve, betake themselves to diligent enquiry,
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and seeking of the same, neuer desisting till they finde:
and seeking of the same, never desisting till they find:
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So they that purpose to giue vp their names to Christ seeke God diligently, neuer giuing ouer their Inquisitions, til they be well assured of his presence.
So they that purpose to give up their names to christ seek God diligently, never giving over their Inquisitions, till they be well assured of his presence.
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To seeke God in this place, signifieth many things, as to labour to be reconciled to God in Christ, to turne to him by repentance,
To seek God in this place, signifies many things, as to labour to be reconciled to God in christ, to turn to him by Repentance,
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and humiliation of soule, to worship and serue him according to his word, to inuocate his holy name, to pray vnto him, to make profession of his Religion, to embrace him the true Iehovah, and as the onely God by a liuely faith, &c. This large signification of seeking the Lord is not onely thus meant,
and humiliation of soul, to worship and serve him according to his word, to invocate his holy name, to pray unto him, to make profession of his Religion, to embrace him the true Jehovah, and as the only God by a lively faith, etc. This large signification of seeking the Lord is not only thus meant,
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and expounded here, but else-where in Scripture. Hos. 3.5. Psal. 24.6. and 27.8. While he may be found:
and expounded Here, but elsewhere in Scripture. Hos. 3.5. Psalm 24.6. and 27.8. While he may be found:
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These words include the present occasion, and time of seeking, for according to the time that God will be found, we are to seeke.
These words include the present occasion, and time of seeking, for according to the time that God will be found, we Are to seek.
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Now if we seeke according to certaine rules after prescribed, he will be found presently, and therefore we are to seeke presently.
Now if we seek according to certain rules After prescribed, he will be found presently, and Therefore we Are to seek presently.
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Now is the acceptable time, now is the day of Grace. Now is the acceptable time, now is the day of Grace.
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Otherwise there is a time when the Lord will withdraw himselfe, and will not be found,
Otherwise there is a time when the Lord will withdraw himself, and will not be found,
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though we seeke earnestly, as the Prophet did for a Man to execute iudgement, and performe righteousnesse in Ierusalem, and found him not. In few words, the meaning is this:
though we seek earnestly, as the Prophet did for a Man to execute judgement, and perform righteousness in Ierusalem, and found him not. In few words, the meaning is this:
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O yee Iewes by your disobedience and daily transgressions, you haue lost the Lords fauour and countenance, abused his gracious offers, delaying time,
Oh ye Iewes by your disobedience and daily transgressions, you have lost the lords favour and countenance, abused his gracious offers, delaying time,
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and procrastinating Repentance, and you haue made vnto your selues Idolls that are no Gods:
and procrastinating Repentance, and you have made unto your selves Idols that Are no God's:
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Now the Lord once againe offereth himselfe in his mercies to your view, neglect not the occasion,
Now the Lord once again Offereth himself in his Mercies to your view, neglect not the occasion,
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but serue, seeke, call vpon, and worship him:
but serve, seek, call upon, and worship him:
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if it come to passe that meanes and time slip away through carelesnesse, then all your hopes are in the winde,
if it come to pass that means and time slip away through carelessness, then all your hope's Are in the wind,
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and you may seeke God, but he will neuer be found as a mercifull and tender Father,
and you may seek God, but he will never be found as a merciful and tender Father,
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but rather as a terrible and a fearefull Iudge.
but rather as a terrible and a fearful Judge.
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Seeke. ] This word presupposeth a former losse, we need not seeke God, vnlesse formerly we had lost God: Seek. ] This word presupposeth a former loss, we need not seek God, unless formerly we had lost God:
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Hence I gather this Theoreme, that by corrupt nature, and multitude of transgressions, we are loosers, not seekers of God, we are rather strangers and wanderers from him,
Hence I gather this Theorem, that by corrupt nature, and multitude of transgressions, we Are Losers', not seekers of God, we Are rather Strangers and wanderers from him,
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then Inquisitors of, and true conuerts vnto him.
then Inquisitors of, and true converts unto him.
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In the corruption of nature we lost the comfortable presence of God, which in our innocencie we enioyed:
In the corruption of nature we lost the comfortable presence of God, which in our innocence we enjoyed:
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by loosing our selues we lost him:
by losing our selves we lost him:
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and secondly, in the daily admitting, and committing of sin after grace receiued, we loose his sight and presence.
and secondly, in the daily admitting, and committing of since After grace received, we lose his sighed and presence.
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Sinne is a make-bate, and a schismatique, that rendeth asunder the sacred bond of peace betweene the Creator, and his creature:
Sin is a makebate, and a schismatic, that rendeth asunder the sacred bound of peace between the Creator, and his creature:
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it shorteneth his arme, and withereth the fresh boughes of his loue:
it shorteneth his arm, and withereth the fresh boughs of his love:
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It maketh a separation betweene him and vs, as the Cloud betweene the brightnesse of the Sunne and vs:
It makes a separation between him and us, as the Cloud between the brightness of the Sun and us:
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It casteth vs into darkenesse, and thrusteth vs behinde the doore, as Iael did Sisera, that we might loath to see the face of God,
It Cast us into darkness, and thrusts us behind the door, as Jael did Sisera, that we might loath to see the face of God,
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as Sisera did the face of Barak and Deborah: So long as the Ephesians continued in their sinfull Idolatrie, they lost God,
as Sisera did the face of Barak and Deborah: So long as the Ephesians continued in their sinful Idolatry, they lost God,
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for it is said, that they were without Christ, being aliens from the Common-wealth of Israel, strangers from the couenant of promise, hauing no hope, and without God.
for it is said, that they were without christ, being aliens from the Commonwealth of Israel, Strangers from the Covenant of promise, having no hope, and without God.
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And so soone as our progenitour Adam had transgressed the Commandement, in eating of the forbidden fruit, he went and hid himselfe in a bush,
And so soon as our progenitor Adam had transgressed the Commandment, in eating of the forbidden fruit, he went and hid himself in a bush,
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as if Gods presence had beene too hot for him:
as if God's presence had been too hight for him:
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Adam and his wife hid themselues from the presence of the Lord amongst the trees of the Garden: Adam and his wife hid themselves from the presence of the Lord among the trees of the Garden:
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fearefull they were to heare him speake, and ashamed to see his face, and therefore they seeke starting-holes, to hide themselues the further from him.
fearful they were to hear him speak, and ashamed to see his face, and Therefore they seek startingholes, to hide themselves the further from him.
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In the same taking are all his of-spring to this day, if the old serpent get any of vs to plucke an apple from the prohibited tree, that is,
In the same taking Are all his offspring to this day, if the old serpent get any of us to pluck an apple from the prohibited tree, that is,
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if he winne our consents to sinne, he hath his desire, and we become vagabonds on the earth,
if he win our consents to sin, he hath his desire, and we become vagabonds on the earth,
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and fugitiues from the face of God:
and fugitives from the face of God:
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And euer the more we offend, the further we are from God, being either like Pilgrimes now wandering vp the steepe Mountaines of pride,
And ever the more we offend, the further we Are from God, being either like Pilgrims now wandering up the steep Mountains of pride,
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now downe the low vallies of despaire, now through the shadie groues of wantonnesse, now through the broad fields of licentiousnesse,
now down the low valleys of despair, now through the shady groves of wantonness, now through the broad fields of licentiousness,
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now through the thornie thickets of worldly cares, now through the filthie channels of carnall lusts, roouing sometimes here, sometimes there, without mate and guide, the Deuill leading vs whither he list,
now through the thorny thickets of worldly Cares, now through the filthy channels of carnal Lustiest, roouing sometime Here, sometime there, without mate and guide, the devil leading us whither he list,
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or like Marchant aduenturers, imbarkt in the ship of securitie, sometimes hoysing vp the sailes of noysome desires, sometime filled with the merry gale of vaine and worldly pleasures, somtimes delighted with a whistling aire of filthy lucre, euer and anon running vpon the Syrtes and quicksands of sinne, to the great danger, not so much of the losse of life,
or like Merchant adventurers, embarked in the ship of security, sometime hoisting up the sails of noisome Desires, sometime filled with the merry gale of vain and worldly pleasures, sometimes delighted with a whistling air of filthy lucre, ever and anon running upon the Syrtes and quicksands of sin, to the great danger, not so much of the loss of life,
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and wracke of goods, as the wracke of Conscience, which is the greatest shipwracke, and the losse of Gods lone and affection, which is the greatest losse.
and wrack of goods, as the wrack of Conscience, which is the greatest shipwreck, and the loss of God's lone and affection, which is the greatest loss.
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Thus sinfull men that we are, whilest with the Prodigall we become trauellers, and Marchant aduenturers, to see the fashions of the world abroad, we become like to Ionas, who fled to Tarshish from the prefence of God.
Thus sinful men that we Are, whilst with the Prodigal we become travellers, and Merchant adventurers, to see the fashions of the world abroad, we become like to Ionas, who fled to Tarshish from the presence of God.
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There be three things that make men forsake one anothers societie; Hatred, Feare, Shame:
There be three things that make men forsake one another's society; Hatred, fear, Shame:
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for hatred, the enuious man hates the companie of him that prospereth, and so doth one enemy hate another:
for hatred, the envious man hates the company of him that prospereth, and so does one enemy hate Another:
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Iacob fled from Laban because of his iniustice and Idolatrie, he hated them:Iacob fled from Laban Because of his injustice and Idolatry, he hated them:
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For feare Children will runne from their Parents, and seruants from their Masters, for feare Iacob fled from Esau, and Dauid from Saul. For shame the Adulterer keepes his Cabin,
For Fear Children will run from their Parents, and Servants from their Masters, for Fear Iacob fled from Esau, and David from Saul. For shame the Adulterer keeps his Cabin,
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and is couched in a chamber; and for shame Adam skulted in the groue of Paradise:
and is couched in a chamber; and for shame Adam skulted in the grove of Paradise:
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Tell me, thou fugitiue sinner, for which of these things doest thou seeke to estrange thy selfe from God? there is no cause of hatred in him,
Tell me, thou fugitive sinner, for which of these things dost thou seek to estrange thy self from God? there is no cause of hatred in him,
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for he is wholly delectable, the fairest of ten thousand:
for he is wholly delectable, the Fairest of ten thousand:
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there is no cause of feare in him, for he is the Father of mercies, and the God of consolation;
there is no cause of Fear in him, for he is the Father of Mercies, and the God of consolation;
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he is rich in mercy, especially to them, who haue receiued the spirit of adoption to cry Abba Father: he is rich in mercy, especially to them, who have received the Spirit of adoption to cry Abba Father:
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there is no cause of shame in him, for he is the Lord of Glorie. Nay, rather (vile sinner) be ashamed of thy sinnes,
there is no cause of shame in him, for he is the Lord of Glory. Nay, rather (vile sinner) be ashamed of thy Sins,
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and blush at thy transgressions, whereby thou hast lost thy selfe, and a mercifull God:
and blush At thy transgressions, whereby thou hast lost thy self, and a merciful God:
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thou by thy wicked life, hast turned thy backe vpon thy Master, and set thy selfe so farre at oddes with him, that thou shalt draw downe no loue from him vnto thee,
thou by thy wicked life, hast turned thy back upon thy Master, and Set thy self so Far At odds with him, that thou shalt draw down no love from him unto thee,
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vnlesse thy Repentance and humiliation for thy sinne, be as the Loadstone to pull him to, and winne him againe.
unless thy Repentance and humiliation for thy sin, be as the Loadstone to pull him to, and win him again.
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Obiect: But how can a man wander from God, or lose him? Wheresoeuer I am, God is there present; Object: But how can a man wander from God, or loose him? Wheresoever I am, God is there present;
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he filleth both heauen and earth;
he fills both heaven and earth;
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he is with me at my sitting, rising, lying downe, in the thoughts of my heart, words of my tongue, wayes of my feete, he is with me At my sitting, rising, lying down, in the thoughts of my heart, words of my tongue, ways of my feet,
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nay, in my reines, and bones.
nay, in my reins, and bones.
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His presence cannot be auoided, who sitteth on the Circle of heauen, and beholdeth the inhabitants of the earth as Grashoppers, whose throne is the heauen of heauens,
His presence cannot be avoided, who Sitteth on the Circle of heaven, and beholdeth the inhabitants of the earth as Grasshoppers, whose throne is the heaven of heavens,
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and the earth is his footestoole, and his wayes are in the great deepe, &c. Answ: It is true;and the earth is his footstool, and his ways Are in the great deep, etc. Answer: It is true;
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There is neither heauen nor hell, nor the vttermost part of the Sea, neither day nor night, light, There is neither heaven nor hell, nor the uttermost part of the Sea, neither day nor night, Light,
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nor darkenesse, that can separate vs from God; the presence of his God head is no lesse in one place then in another:
nor darkness, that can separate us from God; the presence of his God head is no less in one place then in Another:
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He is well knowne in Iury, and his name is great in Israel. He is well known in Jury, and his name is great in Israel.
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But yet touching the presence of his mercie, and louing kindnesse, that is not vouchsafed to the wicked, they shall not enioy one iot of it:
But yet touching the presence of his mercy, and loving kindness, that is not vouchsafed to the wicked, they shall not enjoy one jot of it:
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In which respect they may be said to be farre absent from God.
In which respect they may be said to be Far absent from God.
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Secondly, God may be said to be found, when the kingdome of Grace is much aduanced amongst a people:
Secondly, God may be said to be found, when the Kingdom of Grace is much advanced among a people:
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but the vngodly they seeke to subdue it, and to trample the precious bloud of Christ vnder their feete, which makes them strangers vnto God.
but the ungodly they seek to subdue it, and to trample the precious blood of christ under their feet, which makes them Strangers unto God.
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Vse. Is it so that a man by sinne flies the face of God: this may then let vs see the malice of sinne against our soules: Use. Is it so that a man by sin flies the face of God: this may then let us see the malice of sin against our Souls:
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It will neuer cease stretching forth an Ishmaeliticall hand, til it haue quite parted God and vs,
It will never cease stretching forth an Ishmaeliticall hand, till it have quite parted God and us,
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yea, till it hath diuided vs from our selues, for while we are beguiled with the deceilfulnesse thereof, irrationall conditions,
yea, till it hath divided us from our selves, for while we Are beguiled with the deceilfulnesse thereof, irrational conditions,
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and beastly qualities oppresse vs, and with dingthrifts, and Prodigalls, it will make vs forsake our Fathers house,
and beastly qualities oppress us, and with dingthrifts, and Prodigals, it will make us forsake our Father's house,
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and change his sweet and fat land for a strange Countrey, his daintie cates, and dishes of sweet meates,
and change his sweet and fat land for a strange Country, his dainty cates, and Dishes of sweet Meats,
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for refuse huskes, his friends and acquaintance to become fellow-feasters with swine.
for refuse husks, his Friends and acquaintance to become fellow-feasters with Swine.
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In a word, it will so mad vs, that we should neuer thinke either of God,
In a word, it will so mad us, that we should never think either of God,
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or the Deuill, of Paradise, or eternall plagues, if the Lord had not left time and meanes, that we might returne to our selues, and so seeke the Lord.
or the devil, of Paradise, or Eternal plagues, if the Lord had not left time and means, that we might return to our selves, and so seek the Lord.
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Vse 2. Secondly, this Doctrine may teach vs to beware, and to take heed of sinne, Use 2. Secondly, this Doctrine may teach us to beware, and to take heed of sin,
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and as much as in vs lyeth, to binde it to good behauiour (we haue no greater enemy in the world) seeing without our circumspection, it will goe about to set God and vs at eares Oh then take the peace of it, and seeke to shut it out of the doores of thy heart, that it may neuer shut thee out of Gods presence.
and as much as in us lies, to bind it to good behaviour (we have no greater enemy in the world) seeing without our circumspection, it will go about to Set God and us At ears O then take the peace of it, and seek to shut it out of the doors of thy heart, that it may never shut thee out of God's presence.
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And as Samael dealt with the Amalekites, so deale thou with the members of sinne, kill them,
And as Samael dealt with the Amalekites, so deal thou with the members of sin, kill them,
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and then bury them with Iezabells bones in a deepe graue, that they may no more rise vp to hang vpon thee:
and then bury them with Iezabells bones in a deep graven, that they may no more rise up to hang upon thee:
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this is the next and readiest way to get into Gods fauour, and the presence of his grace.
this is the next and Readiest Way to get into God's favour, and the presence of his grace.
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Vse. 3. Thirdly, we are here likewise taught to bewaile the great losse of our God, and to lament the want of his gracious presence: Use. 3. Thirdly, we Are Here likewise taught to bewail the great loss of our God, and to lament the want of his gracious presence:
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this is the practise of euery godly man, for if he thinke it the greatest gaine to obtaine the fauour of God,
this is the practice of every godly man, for if he think it the greatest gain to obtain the favour of God,
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then he must needes thinke it his greatest losse to want it.
then he must needs think it his greatest loss to want it.
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If there be any sprinkle of Regeneration vpon thee, or sparke of grace within thee, it will moue thee to griefe and sorrow in the absence of God,
If there be any sprinkle of Regeneration upon thee, or spark of grace within thee, it will move thee to grief and sorrow in the absence of God,
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and compell thee to seeke him as the Hart doth the waters, saying, My sonle desireth after thee as the Hart after the water brookes,
and compel thee to seek him as the Heart does the waters, saying, My Sonle Desires After thee as the Heart After the water brooks,
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and as the thirstie lands after raine. The reasons why godly men bewaile the absence of God, are specially these two:and as the thirsty Lands After rain. The Reasons why godly men bewail the absence of God, Are specially these two:
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First, they know what it is to want God, by setting a prise and worth on him,
First, they know what it is to want God, by setting a prize and worth on him,
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while they haue him present in their hearts:
while they have him present in their hearts:
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they know that when by sinne we loose him, the soule is dead, grace is withered, the Conscience tormented, and heauen turned into hell;
they know that when by sin we lose him, the soul is dead, grace is withered, the Conscience tormented, and heaven turned into hell;
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they know that the world cannot be so miserable without a Sunne, nor the bodie without breath,
they know that the world cannot be so miserable without a Sun, nor the body without breath,
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as the soule without God, the sunne of his Church, and the soule of the soule of euery true beleeuer.
as the soul without God, the sun of his Church, and the soul of the soul of every true believer.
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Secondly, if God depart from them for a time in displeasure, through their fall into some sinne,
Secondly, if God depart from them for a time in displeasure, through their fallen into Some sin,
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and then leaue a sense of his displeasure in their soules, then their soules find such a want of him, that they are not able to sustaine themselues without a present possession:
and then leave a sense of his displeasure in their Souls, then their Souls find such a want of him, that they Are not able to sustain themselves without a present possession:
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In this case godlesse men being sore afflicted, will mourne for their wants: and therefore much more the godly:
In this case godless men being soar afflicted, will mourn for their Wants: and Therefore much more the godly:
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But alas, for all this, with the most of vs it is farre otherwise, we can easily bewaile the losse of a sheep,
But alas, for all this, with the most of us it is Far otherwise, we can Easily bewail the loss of a sheep,
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or a cow or an hogge, &c. We will take on as a Beare robbed of her Whelpes,
or a cow or an hog, etc. We will take on as a Bear robbed of her Whelps,
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and tell our neighbours our griefe, and the great losse we haue sustained:
and tell our neighbours our grief, and the great loss we have sustained:
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but we seldome or neuer make any moane, that we haue lost Gods fauour, because we want a sense and feeling of his blessings in his mercies:
but we seldom or never make any moan, that we have lost God's favour, Because we want a sense and feeling of his blessings in his Mercies:
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We seldome cry out in his absence, Lord lift vp the light of thy countenance vpon vs;
We seldom cry out in his absence, Lord lift up the Light of thy countenance upon us;
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neither doe we complaine, that our iniquities haue reared vp a partition wall betweene God and vs,
neither doe we complain, that our iniquities have reared up a partition wall between God and us,
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and so hid his face from vs that he will not heare: neither doe we accuse our selues as lost sheepe, that haue long gone astray. and so hid his face from us that he will not hear: neither doe we accuse our selves as lost sheep, that have long gone astray.
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Oh therefore let vs flatter our selues no more with those that plucke out the eyes of knowledge it selfe;
O Therefore let us flatter our selves no more with those that pluck out the eyes of knowledge it self;
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Tush, God is gone, he hideth his face, and will neuer see; Tush, God is gone, he Hideth his face, and will never see;
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But rather let vs resolue to seeke GOD when he is wanting, and to mourne for the want.
But rather let us resolve to seek GOD when he is wanting, and to mourn for the want.
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Let vs not follow our sensualitie too farre, nor buy voluptuousnesse with a price, but say with the Athenian Oratour,
Let us not follow our sensuality too Far, nor buy voluptuousness with a price, but say with the Athenian Orator,
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when we heare how farre God is from vs by our pleasure: I will not buy the seeking of God by Repentance at so high a rate.
when we hear how Far God is from us by our pleasure: I will not buy the seeking of God by Repentance At so high a rate.
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Vse 4. Lastly, seeing by sinne we loose God, here againe wee are exhorted, when we possesse him,Use 4. Lastly, seeing by sin we lose God, Here again we Are exhorted, when we possess him,
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when we haue found him, when we possesse to keepe our selues there, and to hold him fast.
when we have found him, when we possess to keep our selves there, and to hold him fast.
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Let thine eye be continually vpon him, and neuer suffer him to be out of thy sight.
Let thine eye be continually upon him, and never suffer him to be out of thy sighed.
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Behold as the eyes of seruants looke vnto the hands of their Masters, and as the eyes of a maiden vnto the hands of her mistresse; Behold as the eyes of Servants look unto the hands of their Masters, and as the eyes of a maiden unto the hands of her mistress;
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So let our eyes waite vpon the Lord our God. So let our eyes wait upon the Lord our God.
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As the child dealeth with his Father, he followes him vp and downe, and dare not let him goe out of his sight,
As the child deals with his Father, he follows him up and down, and Dare not let him go out of his sighed,
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but holds hard on his skirts, & keepes him with him; So deale thou with the Lord:
but holds hard on his skirts, & keeps him with him; So deal thou with the Lord:
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turne thy selfe in euery good action vnto him, and if thou hast any feare of loosing,
turn thy self in every good actium unto him, and if thou hast any Fear of losing,
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then sit the closer and hold the faster, euer remembring that the second losse is the greater,
then fit the closer and hold the faster, ever remembering that the second loss is the greater,
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and bringeth more danger to the looser: Dauid set himselfe euer in Gods presence, so doe thou stand before the Lord continually,
and brings more danger to the looser: David Set himself ever in God's presence, so do thou stand before the Lord continually,
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for this is a signe of thy obedience to the Lord thy Master, to stand before his face,
for this is a Signen of thy Obedience to the Lord thy Master, to stand before his face,
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and not to shrinke from his presence. Thus much of the Supposition;
and not to shrink from his presence. Thus much of the Supposition;
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Now of the Position, Seeke the Lord: Hauing laid downe, how that by sinne we are out of Gods fauour,
Now of the Position, Seek the Lord: Having laid down, how that by sin we Are out of God's favour,
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and lose his presence of grace;
and loose his presence of grace;
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it remaineth to speake of the meanes to finde the Lord, and to get into his fauour,
it remains to speak of the means to find the Lord, and to get into his favour,
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and that is here said to be Seeking, whether it be by prayer, Repentance, obedience, or hearing of the word daily and diligently, &c. And the Point is this, that hauing lost the Lord by iniquitie, we are to seeke him againe by all godly helpes and meanes:
and that is Here said to be Seeking, whither it be by prayer, Repentance, Obedience, or hearing of the word daily and diligently, etc. And the Point is this, that having lost the Lord by iniquity, we Are to seek him again by all godly helps and means:
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we must not stand vpon arguments, but resolue present diligence to seeke when God seemes to leaue the Cabin of our hearts,
we must not stand upon Arguments, but resolve present diligence to seek when God seems to leave the Cabin of our hearts,
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and begins to write bitter things against vs. The seruant put out of his Masters seruice, knowing the profit by it, will not stand vpon his termes;
and begins to write bitter things against us The servant put out of his Masters service, knowing the profit by it, will not stand upon his terms;
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My master did me wrong, why did he thus? but he seekes all meanes to procure his masters wonted loue and affection;
My master did me wrong, why did he thus? but he seeks all means to procure his Masters wonted love and affection;
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neither doth it become vs (Gods seruants) to argue vpon points without ground,
neither does it become us (God's Servants) to argue upon points without ground,
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but rather we should seeke Gods face when he calleth vpon vs to that purpose, saying, Seeke ye my face. Thus did the men of Israel, they sought the Lord, and he was fauourable & gracious vnto them, God sends not his workmen away without wages,
but rather we should seek God's face when he calls upon us to that purpose, saying, Seek you my face. Thus did the men of Israel, they sought the Lord, and he was favourable & gracious unto them, God sends not his workmen away without wages,
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nor those that seeke him by Repentance, in faith, &c. without a reward. Dauid saith, I sought the Lord, and he heard me.
nor those that seek him by Repentance, in faith, etc. without a reward. David Says, I sought the Lord, and he herd me.
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He did not so much vse his bodily feete to runne after the Lord, as the good temper of his affections to take delight in the Lord.
He did not so much use his bodily feet to run After the Lord, as the good temper of his affections to take delight in the Lord.
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Neither did he say, I prayed and was heard, but I sought and was heard: and thus Iehosaphat fearing God, set himselfe to seeke the Lord:
Neither did he say, I prayed and was herd, but I sought and was herd: and thus Jehoshaphat fearing God, Set himself to seek the Lord:
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And why are all the Elect of God, called a Generation of seekers, but in respect of their enquiries after Gods fauour, according as it is the brand of the vngodly, that they seeke not God?
And why Are all the Elect of God, called a Generation of seekers, but in respect of their Enquiries After God's favour, according as it is the brand of the ungodly, that they seek not God?
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And surely, if either the comforts and ioy we may reape by Gods presence, or the necessitie thereof may be of force to perswade inquirie,
And surely, if either the comforts and joy we may reap by God's presence, or the necessity thereof may be of force to persuade inquiry,
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and to stirre vp our care, neither of them is wanting in this so weightie a matter:
and to stir up our care, neither of them is wanting in this so weighty a matter:
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for comforts and ioy, what thoughts are able to reach to the excellency of them? Eye hath not seene,
for comforts and joy, what thoughts Are able to reach to the excellency of them? Eye hath not seen,
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nor eare heard, nor heart conceiued the multitude and worth thereof:
nor ear herd, nor heart conceived the multitude and worth thereof:
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the presence of great men will astonish and amaze their inferiours, it will make them fearefull to behold their faces:
the presence of great men will astonish and amaze their inferiors, it will make them fearful to behold their faces:
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but such is not Gods presence, his face and countenance is delectable, and at his right hand is pleasure for euermore: but such is not God's presence, his face and countenance is delectable, and At his right hand is pleasure for evermore:
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and the more we can behold it, the lesse is our feare; and the greater our reioycing: and the more we can behold it, the less is our Fear; and the greater our rejoicing:
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when the Arke was restored, the men of Bethshemesh exceedingly reioyced: when the Ark was restored, the men of Bethshemesh exceedingly rejoiced:
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when the publicke teaching of the Law (which had a long time beene discontinued) was againe established, the people of Ierusalem were much comforted.
when the public teaching of the Law (which had a long time been discontinued) was again established, the people of Ierusalem were much comforted.
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But how much more will the Children of the marriage Chamber reioyce, when the Bridegroome is among them? This ioy arising from Gods presence, concerneth either the qualification of the Conscience,
But how much more will the Children of the marriage Chamber rejoice, when the Bridegroom is among them? This joy arising from God's presence, concerns either the qualification of the Conscience,
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or the fruition of Gods fauour in the estate of glory:
or the fruition of God's favour in the estate of glory:
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for the conscience, when after many skirmishes, and secret terrors, it begins to gather heart (as we say) and to feele euidences of grace,
for the conscience, when After many Skirmishes, and secret terrors, it begins to gather heart (as we say) and to feel evidences of grace,
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then there is much ioy, yea, such ioy, as Peter calls it glorious and vnspeakeable: Touching this Ioy looke vpon Dauid, boasting in the ioy of heart, which was giuen him by the Lords lifting vp of his countenance vpon him;
then there is much joy, yea, such joy, as Peter calls it glorious and unspeakable: Touching this Joy look upon David, boasting in the joy of heart, which was given him by the lords lifting up of his countenance upon him;
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Looke vpon the Eunuch, going on in his way reioycing, because he felt how faith in Christ was wrought in his soule; Look upon the Eunuch, going on in his Way rejoicing, Because he felt how faith in christ was wrought in his soul;
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and that was Maries Ioy, reioycing in spirit, that she knew God in Christ was become her Sauiour. For the fruition of the state of glory hereafter, it may well lift vp the beleeuers heart with comfort, who shall stand before the lambe accompanied with 24. Elders, singing and reioycing: he shall be where God is for euer, and shall see him face to face. If this glimmering light of heauenly knowledge (when we see but as in a glasse darkely) be so delightfull:
and that was Mary's Joy, rejoicing in Spirit, that she knew God in christ was become her Saviour. For the fruition of the state of glory hereafter, it may well lift up the believers heart with Comfort, who shall stand before the lamb accompanied with 24. Elders, singing and rejoicing: he shall be where God is for ever, and shall see him face to face. If this glimmering Light of heavenly knowledge (when we see but as in a glass darkly) be so delightful:
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what shall it be to see and know the Lord as he is? If the communion we haue here with Christ in his word,
what shall it be to see and know the Lord as he is? If the communion we have Here with christ in his word,
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and Sacraments be so ioyous, what shall it be to enioy the immediate presence of God our Father, Christ our Redeemer, the holy Ghost our Comforter? Now shall not such excellent comforts, springing from the enioyment of Gods presence be reputed worthie our inquiries? What doe many vulgar people oftentimes to see the Kings face,
and Sacraments be so joyous, what shall it be to enjoy the immediate presence of God our Father, christ our Redeemer, the holy Ghost our Comforter? Now shall not such excellent comforts, springing from the enjoyment of God's presence be reputed worthy our inquiries? What do many Vulgar people oftentimes to see the Kings face,
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or at least his person? Strange things are done out of the desire thereof: As earnest should we be to get a sight of God.
or At least his person? Strange things Are done out of the desire thereof: As earnest should we be to get a sighed of God.
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Thus I haue briefely pointed you to the ioy of the Saints in their apprehensions of God,
Thus I have briefly pointed you to the joy of the Saints in their apprehensions of God,
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and the beholding of his bright countenance: Now let me shew you the necessitie too:
and the beholding of his bright countenance: Now let me show you the necessity too:
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the necessitie in a word is such, that without God, and the presence of his grace, there is no possibilitie of admittance into heauen:
the necessity in a word is such, that without God, and the presence of his grace, there is no possibility of admittance into heaven:
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for vpon all those that are without the pale of his fauour, shall be executed that sentence passed vpon the man without the wedding garment;
for upon all those that Are without the pale of his favour, shall be executed that sentence passed upon the man without the wedding garment;
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Binde them hand and foote, and cast them into vtter darknesse, where shal be neither comfort, Bind them hand and foot, and cast them into utter darkness, where shall be neither Comfort,
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nor light, nor yet hope of either.
nor Light, nor yet hope of either.
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To be in a darke Dungeon, where is no penetration of light, nor any consolation, is great paine and misery:
To be in a dark Dungeon, where is no penetration of Light, nor any consolation, is great pain and misery:
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but to be excluded from the presence of the Lord, and from the glorie of his power, is euen to be punished with euerlasting destruction. but to be excluded from the presence of the Lord, and from the glory of his power, is even to be punished with everlasting destruction.
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As is the world without a Sunne, a pining child without a Mother, a distressed land without a gouernour;
As is the world without a Sun, a pining child without a Mother, a distressed land without a governor;
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euen so is the soule and body without the blessed and glorious presence of God, nay, they are in a thousand times worse taking:
even so is the soul and body without the blessed and glorious presence of God, nay, they Are in a thousand times Worse taking:
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for their exemption shall be perpetuall and easelesse, their eye-sight shall onely be of Gods wrath; and his eternall furie.
for their exemption shall be perpetual and easeless, their eyesight shall only be of God's wrath; and his Eternal fury.
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They shall feed his Iustice while they are burning in fire and brimstone, which is the second death.
They shall feed his justice while they Are burning in fire and brimstone, which is the second death.
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Looke then of what necessitie, saluation, and happinesse, and life eternall is, of the same is the fauour and louing countenance of the Lord.
Look then of what necessity, salvation, and happiness, and life Eternal is, of the same is the favour and loving countenance of the Lord.
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If it be necessary for a man to seeke to be saued, it is necessary to seeke the present,
If it be necessary for a man to seek to be saved, it is necessary to seek the present,
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and future good of his soule, by seeking a conioyning to the Lord by meanes of his grace.
and future good of his soul, by seeking a conjoining to the Lord by means of his grace.
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What can deserue the very best, and (as it were) the very quintessence of our care, if not this?
What can deserve the very best, and (as it were) the very quintessence of our care, if not this?
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Ob: But it will be sayd, Why neede we seeke God, He is euery where at one and the same time, he fills both heauen and earth? Ob: But it will be said, Why need we seek God, He is every where At one and the same time, he fills both heaven and earth?
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Answ. In God we must consider two things; first, Deitie, secondly, Presence of Grace: Answer In God we must Consider two things; First, Deity, secondly, Presence of Grace:
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touching the former, God need not be sought, so he is alwayes at hand, as it appeares Act. 17.27. Wee may feele after him, and finde him, because he is not farre from euery one of vs. And thus seeing his creatures, we see him.
touching the former, God need not be sought, so he is always At hand, as it appears Act. 17.27. we may feel After him, and find him, Because he is not Far from every one of us And thus seeing his creatures, we see him.
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Touching his presence of grace (which is often wanting to comfortlesse Consciences) we are to seeke God,
Touching his presence of grace (which is often wanting to comfortless Consciences) we Are to seek God,
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and are commanded so to doe:
and Are commanded so to do:
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for he absents himselfe many times from his deare children, touching his Grace, so much, that they desire but the least impression,
for he absents himself many times from his deer children, touching his Grace, so much, that they desire but the least impression,
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and token thereof, and cannot get it, whereupon they are much exercised in stirring the scinders to finde some liue-ashes,
and token thereof, and cannot get it, whereupon they Are much exercised in stirring the scinders to find Some liue-ashes,
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and will not giue ouer searching, till they haue gotten some treasure, some specialtie of Gods fauour.
and will not give over searching, till they have got Some treasure, Some specialty of God's favour.
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And this is called the seeking of Gods face. Psal. 27.8. Quest. But why should we seeke Gods face? Is it not said:
And this is called the seeking of God's face. Psalm 27.8. Quest. But why should we seek God's face? Is it not said:
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Thou shalt not see my face, for there shall no man see me and liue? Thou shalt not see my face, for there shall no man see me and live?
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Ans. The face of God is either prima or secunda. The first is the face of his spiritualtie, of his diuine Maiestie, which cannot be seene with the darke eyes of mortalitie: Ans. The face of God is either prima or Secunda. The First is the face of his spiritualty, of his divine Majesty, which cannot be seen with the dark eyes of mortality:
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Our weaknesse is so great, and his Maiestie on the otherside is glorious and transplendent, that we cannot behold it without the consuming of our selues:
Our weakness is so great, and his Majesty on the otherside is glorious and transplendent, that we cannot behold it without the consuming of our selves:
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no more then the eye can behold and looke vpon the exceeding brightnesse of the Sunne without the hurting and dazeling of it selfe.
no more then the eye can behold and look upon the exceeding brightness of the Sun without the hurting and dazzling of it self.
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The second is the face of his loue, and fauour; this with the vnderstanding, and the heart may be seene:
The second is the face of his love, and favour; this with the understanding, and the heart may be seen:
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Moses and Iacob saw this face of God, and reioyced. Moses and Iacob saw this face of God, and rejoiced.
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Vse 1. Is it so that euery one should set himselfe apart to seeke God by one godly helpe or other? this then may serue to reproue the intollerable neglect of this dutie:Use 1. Is it so that every one should Set himself apart to seek God by one godly help or other? this then may serve to reprove the intolerable neglect of this duty:
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Some say, oh, it is an easie matter to be acquainted with God, he may be soone found, a little seeking will serue the turne: some say, o, it is an easy matter to be acquainted with God, he may be soon found, a little seeking will serve the turn:
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but let the industrious carefulnesse, continuall supplications, and the daily complainings of Gods seruants in the want of God, (yea,
but let the Industria carefulness, continual supplications, and the daily complainings of God's Servants in the want of God, (yea,
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then when he is present in their hearts) testifie the facilitie, and easinesse of this businesse.
then when he is present in their hearts) testify the facility, and easiness of this business.
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Ob: I but Sir tell me, did not Christ say, Seeke and finde? Therefore when, Ob: I but Sir tell me, did not christ say, Seek and find? Therefore when,
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or where, or howsoeuer seeking I shall finde. Ans. I grant it to be true, that Christ did say so to his Disciples:
or where, or howsoever seeking I shall find. Ans. I grant it to be true, that christ did say so to his Disciples:
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and made this promise to them (in them to vs) that euery beleeuer, being in Christ, might seeke, and finde:
and made this promise to them (in them to us) that every believer, being in christ, might seek, and find:
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but not that euery kinde of seeking should obtaine.
but not that every kind of seeking should obtain.
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The meaning of the words is this, That whosoeuer haue beene first sought, and found of God, shall seeke and finde God:
The meaning of the words is this, That whosoever have been First sought, and found of God, shall seek and find God:
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but they who haue not first drawne neare to him, shall neuer find God drawing neare to them.
but they who have not First drawn near to him, shall never find God drawing near to them.
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Secondly, another sort of people there is, deseruing much blame;
Secondly, Another sort of people there is, deserving much blame;
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namely, all such as plead a perpetuitie of Gods presence with them in the midst of their wants of him:
namely, all such as plead a perpetuity of God's presence with them in the midst of their Wants of him:
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Oh, I neuer wanted the Lord, and why should I goe troubling my selfe to seeke him? Alas,
O, I never wanted the Lord, and why should I go troubling my self to seek him? Alas,
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for the blindnesse and folly of such men:
for the blindness and folly of such men:
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they speake without sence, to say they haue that which they neuer so much as once enioyed.
they speak without sense, to say they have that which they never so much as once enjoyed.
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Where God affordeth his presence of grace, there alwayes are other companions of it, and such as attend the Spirit:
Where God affords his presence of grace, there always Are other Sodales of it, and such as attend the Spirit:
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As we vse to say, Where the King is, there is his Court, his waiters, his attendants;
As we use to say, Where the King is, there is his Court, his waiters, his attendants;
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So, euen so where God is with his Spirit, there is his Court, and attendants,
So, even so where God is with his Spirit, there is his Court, and attendants,
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as saith, loue, obedience, feare, peace, ioy in the holy Ghost, worship, reuerence, prayer, Repentance, humilitie, &c His Angels will be about thee, his Spirit within thee to helpe thee, his Grace to vphold thee, his mercy to embrace thee:
as Says, love, Obedience, Fear, peace, joy in the holy Ghost, worship, Reverence, prayer, Repentance, humility, etc. His Angels will be about thee, his Spirit within thee to help thee, his Grace to uphold thee, his mercy to embrace thee:
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Looke then, are these present, then their Master cannot be farre off? But surely, Grace would tell thee (if thou hadst any) that there is a great want of God, that thou maist seeke daily for a supply:
Look then, Are these present, then their Master cannot be Far off? But surely, Grace would tell thee (if thou Hadst any) that there is a great want of God, that thou Mayest seek daily for a supply:
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and that he is the farthest off from such as feele the least want. Ob: The Lord hath blessed me with his good Creatures, he hath giuen me prosperitie,
and that he is the farthest off from such as feel the least want. Ob: The Lord hath blessed me with his good Creatures, he hath given me Prosperity,
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and riches, I finde no want of them, and therefore if the, Lord were absent from me, those things should be taken away,
and riches, I find no want of them, and Therefore if the, Lord were absent from me, those things should be taken away,
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and I should be depriued of their vse.
and I should be deprived of their use.
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Ans. A man may enioy many outward blessings, and in the possession, neither know whether God loues, or hates him. Ans. A man may enjoy many outward blessings, and in the possession, neither know whither God loves, or hates him.
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He may haue his portion in this life, and his belly filled with hid treasure, he may be full of children,
He may have his portion in this life, and his belly filled with hid treasure, he may be full of children,
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and leaue his substance to his babes; and leave his substance to his babes;
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and yet he may be out of Gods fauour, and called, a man of the world.
and yet he may be out of God's favour, and called, a man of the world.
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Esau was fatted with the blessings of the earth, and yet he was so farre of from the Lords loue towards him, that the Lord hated him. Esau was fatted with the blessings of the earth, and yet he was so Far of from the lords love towards him, that the Lord hated him.
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Secondly, the more couetous a miser is, the lesse acquaintance he hath with God, because he is filled with noysome lusts, and enters into many temptations, which driues him from God:
Secondly, the more covetous a miser is, the less acquaintance he hath with God, Because he is filled with noisome Lustiest, and enters into many temptations, which drives him from God:
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and therefore it was rightly spoken, that a Cable might as soone goe through a needles eye,
and Therefore it was rightly spoken, that a Cable might as soon go through a needles eye,
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as a rich Miser enter into the kingdome of heauen, consequently into Gods fauour.
as a rich Miser enter into the Kingdom of heaven, consequently into God's favour.
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Lastly, another kinde of people deserue equall reproofe with the former, namely, such as leaue the pure Well and digge Cisternes that will hold no water:
Lastly, Another kind of people deserve equal reproof with the former, namely, such as leave the pure Well and dig Cisterns that will hold no water:
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such as forsake God, and employ all their cares in and about the world.
such as forsake God, and employ all their Cares in and about the world.
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That seeke worldly pelfe, and externall goods, and in the meane time haue no regard at all to seeke the Lords good will lost by their transgressions.
That seek worldly pelf, and external goods, and in the mean time have no regard At all to seek the lords good will lost by their transgressions.
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It is now adayes an ordinary matter to see spirituall affaires iustled aside, or rather thrust out by the shoulders, that the outward man may receiue some contentment;
It is now adays an ordinary matter to see spiritual affairs justled aside, or rather thrust out by the shoulders, that the outward man may receive Some contentment;
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and golden opportunity neglected, that the occasion of improuement of worldly commodities, of tickling carnal delights,
and golden opportunity neglected, that the occasion of improvement of worldly commodities, of tickling carnal delights,
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and of maintaining outward reputation among men may be embraced. In a word, Matters touching God are so sleightly, so seldome, so remisly sought after,
and of maintaining outward reputation among men may be embraced. In a word, Matters touching God Are so slightly, so seldom, so remissly sought After,
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as if they were not worthy talking of:
as if they were not worthy talking of:
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And matters touching the world are so eagarly, so industriously, and with that intention of minde and body followed after,
And matters touching the world Are so eagarly, so industriously, and with that intention of mind and body followed After,
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as if God had made man for nothing els but to swallow downe goods and greatnesse,
as if God had made man for nothing Else but to swallow down goods and greatness,
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as fast as possibly he can.
as fast as possibly he can.
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Oh, my Brethren, be ye in time recalled from this miserable state of misery, and remember how faultie you are in seeking the things of God:
O, my Brothers, be you in time Recalled from this miserable state of misery, and Remember how faulty you Are in seeking the things of God:
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your care for the earth hath so deuoured the care of heauenly things, as if the leane Kine in Pharaohs dreame had eaten vp the fat.
your care for the earth hath so devoured the care of heavenly things, as if the lean Kine in Pharaohs dream had eaten up the fat.
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Consider these things, and seeke the Lord in a good time, while the way is faire, the passage speedie, the doore open, the day lasts, and while he calls.
Consider these things, and seek the Lord in a good time, while the Way is fair, the passage speedy, the door open, the day lasts, and while he calls.
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Vse 2. As this Doctrine may reprooue the offender:Use 2. As this Doctrine may reprove the offender:
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so it may serue to instruct vs to the obseruation of the point in hand, to seeke the Lord:
so it may serve to instruct us to the observation of the point in hand, to seek the Lord:
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If a child in a crowd hath lost the sight of his tender hearted Father,
If a child in a crowd hath lost the sighed of his tender hearted Father,
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or a waiting man the sight of his kinde Master, or if any man hath lost any matter of valuation,
or a waiting man the sighed of his kind Master, or if any man hath lost any matter of valuation,
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how diligently will they set themselues to Inquisitions, they will goe euery way to the wood (as the Prouerbe is) they will not cumber themselues with other triuiall matters found in their way,
how diligently will they Set themselves to Inquisitions, they will go every Way to the wood (as the Proverb is) they will not cumber themselves with other trivial matters found in their Way,
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but passe ouer them as if they tooke no notice of them; So it should be with vs, tho many good commodities may lie in our way,
but pass over them as if they took no notice of them; So it should be with us, though many good commodities may lie in our Way,
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yet let vs neuer trouble our selues to take them vp, for it is a more valuable commoditie then they are, that we seeke after.
yet let us never trouble our selves to take them up, for it is a more valuable commodity then they Are, that we seek After.
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Oh, let vs be stirred vp on all hands concerning this dutie, whet on one another to the performance of it:
O, let us be stirred up on all hands Concerning this duty, whet on one Another to the performance of it:
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And you that haue beene carelesse herein, begin now at last to be better aduised, and thinke it not an easie thing to seeke God:
And you that have been careless herein, begin now At last to be better advised, and think it not an easy thing to seek God:
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Seeking requires a care, and an endeuour more then ordinary.
Seeking requires a care, and an endeavour more then ordinary.
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And you that haue bestowed some care this way, be perswaded that it hath not beene so earnest,
And you that have bestowed Some care this Way, be persuaded that it hath not been so earnest,
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so constant, so intentiue as it ought to be, reamend and double the same.
so constant, so intentive as it ought to be, reamend and double the same.
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Yea, let vs all redeeme as much time as possiblie we may for this one thing, let vs abridge our selues rather in our outward profits,
Yea, let us all Redeem as much time as possibly we may for this one thing, let us abridge our selves rather in our outward profits,
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and pursuites of them, let vs rather want opportunitie in our sports, let all other things goe to wracke, rather then this one businesse should not be forwarded.
and pursuits of them, let us rather want opportunity in our sports, let all other things go to wrack, rather then this one business should not be forwarded.
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Vse 3. This point will teach vs in the third place a lesson of direction, where, Use 3. This point will teach us in the third place a Lesson of direction, where,
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and how to seeke Gods louing face and fauour:
and how to seek God's loving face and favour:
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And therefore if you be affected with the commoditie here mentioned, you will be glad to take the time, meanes, and helpes offered.
And Therefore if you be affected with the commodity Here mentioned, you will be glad to take the time, means, and helps offered.
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First, we will begin with the place where God must be sought, for when we are once fully assured of his habitation (as I may so speake) and of the place where he dwels: First, we will begin with the place where God must be sought, for when we Are once Fully assured of his habitation (as I may so speak) and of the place where he dwells:
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then we may both boldly and freely seeke him. The place we must goe vnto is his house, there we must seeke him;
then we may both boldly and freely seek him. The place we must go unto is his house, there we must seek him;
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for, as one neighbour hauing some businesse with another, goeth not to a strangers house, but to his house to seeke him:
for, as one neighbour having Some business with Another, Goes not to a Strangers house, but to his house to seek him:
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and indeed where should neighbours seeke one for another, but at their houses? So if the Lord be wanting to any soule (in as much as it crieth out, why Lord absentest thou thy selfe so long? ) then let that soule be prostrate before the gates of the Lords house, that he may answere the complaints thereof.
and indeed where should neighbours seek one for Another, but At their houses? So if the Lord be wanting to any soul (in as much as it cries out, why Lord absentest thou thy self so long?) then let that soul be prostrate before the gates of the lords house, that he may answer the complaints thereof.
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And that it may not long be farre from him:
And that it may not long be Far from him:
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Consider that God hath three houses, if we misse in one, or other, yet we shall be sure to find in the third.
Consider that God hath three houses, if we miss in one, or other, yet we shall be sure to find in the third.
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The first house where we must seeke God is the Church; The First house where we must seek God is the Church;
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whereto the godly often are congregated, and where also God is present after a speciall manner:
whereto the godly often Are congregated, and where also God is present After a special manner:
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He is in the midst of such assemblings:He is in the midst of such assemblings:
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Iohn found the Lord in the midst of the seuen golden Candlestickes, that is, the true Church. John found the Lord in the midst of the seuen golden Candlesticks, that is, the true Church.
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The spouse sought and found her best beloued in the tents of the Shepheards, and in the garden among the beds of Spices:
The spouse sought and found her best Beloved in the tents of the Shepherds, and in the garden among the Beds of Spices:
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that is, in the Assembles of godly people, where graces grow as Spices vpon a bed in a garden.
that is, in the Assembles of godly people, where graces grow as Spices upon a Bed in a garden.
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And so if we will finde the Lord, our resort must be to the Sanctuarie: from vnder the threshold of the doore thereof, flow forth waters to refresh our soules.
And so if we will find the Lord, our resort must be to the Sanctuary: from under the threshold of the door thereof, flow forth waters to refresh our Souls.
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Thither went the Prophet Dauid in the time of distresse, and was comforted; and thither went the people of Israell to see the Lords face:
Thither went the Prophet David in the time of distress, and was comforted; and thither went the people of Israel to see the lords face:
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So that in the Congregation (where the little flocke of Christ is folded) we may seeke and finde.
So that in the Congregation (where the little flock of christ is folded) we may seek and find.
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The reason of it is, because those meanes which God hath sanctified, and set apart for our saluation,
The reason of it is, Because those means which God hath sanctified, and Set apart for our salvation,
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and for inquisition, are there vsed: there is the word truely and soundly preached; there are the principles of religion for those of a lower forme;
and for inquisition, Are there used: there is the word truly and soundly preached; there Are the principles of Religion for those of a lower Form;
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there are deeper points for exercised wits; there are helpes for Magistrates, for Ministers, for priuate men, for yong and old;
there Are Deeper points for exercised wits; there Are helps for Magistrates, for Ministers, for private men, for young and old;
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yea, whatsoeuer grace is lacking, there thou shalt be sure to haue it supplied abundantly;
yea, whatsoever grace is lacking, there thou shalt be sure to have it supplied abundantly;
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there thou shalt see the great Mystery of godlinesse discouered which is, God manifested in the flesh, &c. And as in the materiall Sanctuary, the Lord reuealed himselfe to his people;
there thou shalt see the great Mystery of godliness discovered which is, God manifested in the Flesh, etc. And as in the material Sanctuary, the Lord revealed himself to his people;
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so here to those that with Conscience seeke him will he likewise discouer himselfe in the saluation of their soules.
so Here to those that with Conscience seek him will he likewise discover himself in the salvation of their Souls.
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Vse. If God be pleased graciously to afford vs his sight, and remembrance in exterior temples, where godly men are often assembled, Use. If God be pleased graciously to afford us his sighed, and remembrance in exterior Temples, where godly men Are often assembled,
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then this may shew vs plainely the gracelesse courses of vngodly sinners, that liue as men without house, harbourlesse, the blustring world is their lodging roome, vncleane birds their fellowes;
then this may show us plainly the graceless courses of ungodly Sinners, that live as men without house, harbourless, the blustering world is their lodging room, unclean Birds their Fellows;
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and the houses of strangers their dwellings.
and the houses of Strangers their dwellings.
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Not to speake of Separatists, who (as if our Church had vtterly loft her face,
Not to speak of Separatists, who (as if our Church had utterly loft her face,
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because perhaps shee wants some beautie) doe flie from our Congregations, as if they were cages of vncleannesse:
Because perhaps she Wants Some beauty) do fly from our Congregations, as if they were cages of uncleanness:
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Nor of Popish Recusants, who (because they see not their Images, their breaden and woodden Gods in our Temples) refuse to come neare the portalls of our Church, when the Key of knowledge (by which might be opened vnto them the whole counsel of God ) is offered.
Nor of Popish Recusants, who (Because they see not their Images, their breaden and wooden God's in our Temples) refuse to come near the portals of our Church, when the Key of knowledge (by which might be opened unto them the Whole counsel of God) is offered.
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First, many others there be, who, that they may not be thought plaine Atheists, doe after a sort ioyne with the Assemblies, not for loue to Gods house,
First, many Others there be, who, that they may not be Thought plain Atheists, do After a sort join with the Assemblies, not for love to God's house,
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nor for duties therein exercised (for so they cast themselues from the presence of God in carnall lazinesse,
nor for duties therein exercised (for so they cast themselves from the presence of God in carnal laziness,
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and prophane contempts,) but to shew their seruice of the time, and the sauing of their purses.
and profane contempts,) but to show their service of the time, and the Saving of their purses.
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The Prouerbe is, As good neuer a whit as neuer the better:
The Proverb is, As good never a whit as never the better:
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It is as good to be absent as to be dull, heauie, lumpish, and without spirit in seeking for God, whom they care not whether they finde or no.
It is as good to be absent as to be dull, heavy, lumpish, and without Spirit in seeking for God, whom they care not whither they find or no.
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Secondly, Others in stead of going vp to the house of the Lord, seeke the vtter desolation of it, (so ill affected are they with Gods presence) they raze the Sanctuarie to the ground, defile the dwelling places of Gods name, burne vp the Synagogues of God, that no man may come to the solemne feasts of Sion,
Secondly, Others in stead of going up to the house of the Lord, seek the utter desolation of it, (so ill affected Are they with God's presence) they raze the Sanctuary to the ground, defile the Dwelling places of God's name, burn up the Synagogues of God, that no man may come to the solemn feasts of Sion,
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and all her gates they delight to see desolate. and all her gates they delight to see desolate.
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Thirdly, Many delight to passe ouer Sabboths in the Ale-house and Tauernes, being gathered to heathenish consorts: Their vsuall speech is this;
Thirdly, Many delight to pass over Sabbaths in the Alehouse and Taverns, being gathered to Heathenish consorts: Their usual speech is this;
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the Church hath enough in it that may goe to God, and pray for vs, we may stay here well enough.
the Church hath enough in it that may go to God, and pray for us, we may stay Here well enough.
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These passe vpon themselues sentence of excommunication, and like out-lawed persons, are depriued of the benefit that belongs to the subiects of heauen (namely, Gods protection,
These pass upon themselves sentence of excommunication, and like outlawed Persons, Are deprived of the benefit that belongs to the Subjects of heaven (namely, God's protection,
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and enioyment of his Realme) and thus they are giuen vp to Sathan.
and enjoyment of his Realm) and thus they Are given up to Sathan.
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Fourthly, Others take their horse, and trauell uell about worldly businesse vpon the Lords day, pretending that they can pray and serue God on Horse-backe in their iourney as well as the best: Fourthly, Others take their horse, and travel well about worldly business upon the lords day, pretending that they can pray and serve God on Horseback in their journey as well as the best:
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But all these are deluded by the Deuill, whom they serue;
But all these Are deluded by the devil, whom they serve;
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they are cut off from the priuiledges of Gods house, The ministery of reconciliation, the bodie of Christ edified, the seales of Righteousnesse, which are by faith:
they Are Cut off from the privileges of God's house, The Ministry of reconciliation, the body of christ edified, the Seals of Righteousness, which Are by faith:
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And the preaching of the word, which is called, The doore of faith, is shut against them.
And the preaching of the word, which is called, The door of faith, is shut against them.
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And is it not a strange thing, that whilest they runne from God, from his presence, his protection, his Church,
And is it not a strange thing, that whilst they run from God, from his presence, his protection, his Church,
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and Congregations, they should thinke to meete with God, and finde him where he is neuer had? I may say assuredly they shall find him in his iust Iudgement,
and Congregations, they should think to meet with God, and find him where he is never had? I may say assuredly they shall find him in his just Judgement,
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and he will meet with them in their hypocrisie to giue them a full reward:
and he will meet with them in their hypocrisy to give them a full reward:
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they may goe on a while, but in the meane time, God is fetching a stroke against them, which like a flaile, the higher it is lifted,
they may go on a while, but in the mean time, God is fetching a stroke against them, which like a flail, the higher it is lifted,
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when it fals will giue the greater blow, and make the deeper wound.
when it falls will give the greater blow, and make the Deeper wound.
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Vse 2. The Assemblies of the Saints is Gods first house where he will be found, then should we with gladnesse goe into Bethel, for Gods name is there heard, Christ is there present, and the presence chamber is filled with the glory of the Lord. Use 2. The Assemblies of the Saints is God's First house where he will be found, then should we with gladness go into Bethel, for God's name is there herd, christ is there present, and the presence chamber is filled with the glory of the Lord.
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The Prophet Dauid saw and conceiued such speciall and extraordinary benefits comming to his soule by seeking the face of the Lord in his house, that he alwayes wished himselfe there: The Prophet David saw and conceived such special and extraordinary benefits coming to his soul by seeking the face of the Lord in his house, that he always wished himself there:
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One thing I haue desired of the Lord, that I will require, that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord. One thing I have desired of the Lord, that I will require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord.
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This was a matter which he desired aboue all things, and for the obtaining whereof he was very importunate with God.
This was a matter which he desired above all things, and for the obtaining whereof he was very importunate with God.
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My soule longeth, and fainteth for the Courts of the Lord, blessed are they which dwell in thine house, &c. Oh that the same minde were in vs to come before the Lord in publique meetings, My soul Longeth, and fainteth for the Courts of the Lord, blessed Are they which dwell in thine house, etc. O that the same mind were in us to come before the Lord in public meetings,
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and in them to be partakers of the exercises of pietie, then we would say with Iacob, surely, this place is reuerent, whatsoeuer we haue thought of it, It is no other but the house of God, euen the gate of heauen.
and in them to be partakers of the exercises of piety, then we would say with Iacob, surely, this place is reverent, whatsoever we have Thought of it, It is no other but the house of God, even the gate of heaven.
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This is the first house where God must be sought. The second house, where God must be sought is the priuate familie of euery Christian.
This is the First house where God must be sought. The second house, where God must be sought is the private family of every Christian.
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It sufficeth not to be diligent in the Church, vnlesse a man be the same at home:
It Suffices not to be diligent in the Church, unless a man be the same At home:
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this was holy Iobs care, that his family might be Gods house, as appeares by his daily sanctification of his children:
this was holy Jobs care, that his family might be God's house, as appears by his daily sanctification of his children:
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And of Ioshuah, the Scripture truely relateth, That he and his house feared God;
And of Joshua, the Scripture truly relateth, That he and his house feared God;
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Intimating that while their houses were receptacles of Gods worship, they themselues (as they were Gods dutifull seruants,
Intimating that while their houses were receptacles of God's worship, they themselves (as they were God's dutiful Servants,
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so they) were serious seekers of the Lords eternall loue and mercie.
so they) were serious seekers of the lords Eternal love and mercy.
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Our Sauiour saith, that wheresoeuer two or three are gathered together, or consent in any thing in his name, he will be there present,
Our Saviour Says, that wheresoever two or three Are gathered together, or consent in any thing in his name, he will be there present,
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though it be in a mans secret family.
though it be in a men secret family.
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Adams house where God was worshipped, and sacrifices offered, was Gods house, whence Cain complaines he was cast out, Adams house where God was worshipped, and Sacrifices offered, was God's house, whence Cain complains he was cast out,
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for euery denomination is from the worthier part:
for every denomination is from the Worthier part:
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therefore make thy house Gods house, and so thou shalt haue God neare thee, with his sweete fellowship, and fulnesse of blessednesse.
Therefore make thy house God's house, and so thou shalt have God near thee, with his sweet fellowship, and fullness of blessedness.
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Quest. But what might I doe that my house may be the Lords house, to the end I may seeke and finde him there? Quest. But what might I do that my house may be the lords house, to the end I may seek and find him there?
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Answ. To this purpose are required of thee these things;Answer To this purpose Are required of thee these things;
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1. If thou wilt make thy house Gods Church, and so finde the Lord at home; 1. If thou wilt make thy house God's Church, and so find the Lord At home;
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then see that all the members in thy familie be the true members of the Church:
then see that all the members in thy family be the true members of the Church:
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looke to this with a diligent and heedfull eye:
look to this with a diligent and heedful eye:
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if there be but two righteous persons in thy house, God will there shew thee his face after a sort,
if there be but two righteous Persons in thy house, God will there show thee his face After a sort,
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but when thy whole familie may be baptized with the name of a Church, because there is not so much as a Canaanite, or an vncircumcised person in it,
but when thy Whole family may be baptised with the name of a Church, Because there is not so much as a Canaanite, or an uncircumcised person in it,
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then it shall be as a sweete sauour in his sight, and his glorious countenance will there be most radiant and bright.
then it shall be as a sweet savour in his sighed, and his glorious countenance will there be most radiant and bright.
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2. Entertaine none into thy familie but such as the Lord hath first entertained into his:
2. Entertain none into thy family but such as the Lord hath First entertained into his:
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take none into thine house which are not of the houshold of Faith.
take none into thine house which Are not of the household of Faith.
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This is the sweeping of the house, and making faire of the doores & gates for Gods entrance.
This is the sweeping of the house, and making fair of the doors & gates for God's Entrance.
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The Prophets eyes were to the faithfull of the Land, that he might picke out the choicest of them for the Lords seruice, The prophets eyes were to the faithful of the Land, that he might pick out the Choicest of them for the lords service,
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and his prayer was for the Israelites, that they might be corner stones, polished, and grauen to make a Princely Pallace.
and his prayer was for the Israelites, that they might be corner stones, polished, and graven to make a Princely Palace.
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3. After this ground-worke is laid, then the housholder must build thereon, dealing in his familie,
3. After this groundwork is laid, then the householder must built thereon, dealing in his family,
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as the Pastor in the Church; either by way of teaching by words, and example, or by praying, or by correcting.
as the Pastor in the Church; either by Way of teaching by words, and Exampl, or by praying, or by correcting.
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First, teaching, and instructing of the familie is required, and that partly in reading, partly in deliuering precepts out of the Word.
First, teaching, and instructing of the family is required, and that partly in reading, partly in delivering Precepts out of the Word.
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It is Gods Commandement, To whet the Law continually on our children, and to traine them vp,
It is God's Commandment, To whet the Law continually on our children, and to train them up,
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euen from their childhood in the Scriptures. Secondly, Calling them to account for things deliuered by Catechizing is needfull.
even from their childhood in the Scriptures. Secondly, Calling them to account for things Delivered by Catechizing is needful.
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This is the driuing of the nayle to the head: this hinders vaine thoughts, words, and exercises:
This is the driving of the nail to the head: this hinders vain thoughts, words, and exercises:
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this banisheth much folly, and ignorance that is bound vp in the hearts of children and seruants.
this banisheth much folly, and ignorance that is bound up in the hearts of children and Servants.
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Thirdly, Application of Gods workes past or present, on our selues, or others, to moue vnto confidence in God, by the workes of his mercie,
Thirdly, Application of God's works passed or present, on our selves, or Others, to move unto confidence in God, by the works of his mercy,
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and to feare to offend by the workes of his iustice, is also requisite:
and to Fear to offend by the works of his Justice, is also requisite:
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this was holy Abrahams practise, for which God would not hide his secret workes from him.
this was holy Abrahams practise, for which God would not hide his secret works from him.
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Fourthly, Edification of the family with Psalmes, and melodie to the Lord is fit and conuenient, as the Apostle teacheth vs. Againe,
Fourthly, Edification of the family with Psalms, and melody to the Lord is fit and convenient, as the Apostle Teaches us Again,
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as the Master of the house must teach by words, so by example, like Dauid walking in the vprightnes of his heart in the midst of his house:
as the Master of the house must teach by words, so by Exampl, like David walking in the uprightness of his heart in the midst of his house:
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for the eye of the familie is vpon the gouernours thereof, as the eye of the Church vpon her Pastor.
for the eye of the family is upon the Governors thereof, as the eye of the Church upon her Pastor.
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Secondly, there must be daily praying in the familie, at least euery morning and euening solemnly on our knees, making confessions of sins,
Secondly, there must be daily praying in the family, At least every morning and evening solemnly on our knees, making confessions of Sins,
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and requests vnto God, together with thankesgiuing:
and requests unto God, together with thanksgiving:
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Euening and morning, and at noone will I pray, and make a noyse, saith Dauid. And Daniel three times a day prayed and praysed God in his house. Evening and morning, and At noon will I pray, and make a noise, Says David. And daniel three times a day prayed and praised God in his house.
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Lastly, there ought to be in the familie Christian Discipline, that if any member thereof should happen to be out of order, by correction, admonition, reprehension, Lastly, there ought to be in the family Christian Discipline, that if any member thereof should happen to be out of order, by correction, admonition, reprehension,
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or at worst excommunication, it may be brought to reformation.
or At worst excommunication, it may be brought to Reformation.
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By these meanes, the priuate house shall be made Gods house, wherein he may be soone sought, and our selues sweetly solaced.
By these means, the private house shall be made God's house, wherein he may be soon sought, and our selves sweetly solaced.
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But alas, how carelesse are the most in this case? Mens Cottages are Sathans Courts,
But alas, how careless Are the most in this case? Men's Cottages Are Satan's Courts,
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and great mens places his Pallaces:
and great men's places his Palaces:
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How is God sought at home, when (almost) euery member in the house is a rough,
How is God sought At home, when (almost) every member in the house is a rough,
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and vnhewed stone, not grauen after the similitude of a Princely building? Is not sin so rife, that it runnes through the silent,
and unhewed stone, not graven After the similitude of a Princely building? Is not since so rife, that it runs through the silent,
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and secret Chambers, and like leprosie defiles the foundation, yea, the whole building? How is thy house Gods temple,
and secret Chambers, and like leprosy defiles the Foundation, yea, the Whole building? How is thy house God's temple,
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when the Idoll of prophanenesse, disorder, vngodlinesse, &c. worse then Aarons molten Calfe, is erected? How doest thou flatter thy selfe with a conceit of Gods presence in thy whole familie,
when the Idol of profaneness, disorder, ungodliness, etc. Worse then Aaron's melted Calf, is erected? How dost thou flatter thy self with a conceit of God's presence in thy Whole family,
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when thou mockest him? Thou seemest humble at the Church, but art disdainful, scornefull, hatefull, arrogant, and proud at home:
when thou Mockest him? Thou seemest humble At the Church, but art disdainful, scornful, hateful, arrogant, and proud At home:
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thou seemest to be louing, kind, and friendly at the Church, but art full of malice, bitter words, frowning lookes, and vnkind carriages at home.
thou seemest to be loving, kind, and friendly At the Church, but art full of malice, bitter words, frowning looks, and unkind carriages At home.
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Thou seemest in the publique house of God to yeeld obedience to wholesome Doctrine, but at home (as the Iewes did deale with the bloud of Christ) thou tramplest it vnder thy feete.
Thou seemest in the public house of God to yield Obedience to wholesome Doctrine, but At home (as the Iewes did deal with the blood of christ) thou tramplest it under thy feet.
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How doest thou enquire for God in thy familie, when thou giuest a welcome entertainment to Atheist, Papist, Iew, Pagan, miser, swearer, oppressor,
How dost thou inquire for God in thy family, when thou givest a welcome entertainment to Atheist, Papist, Iew, Pagan, miser, swearer, oppressor,
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and others of the same ranke and station alike? How canst thou expect Gods presence on thy right hand any where,
and Others of the same rank and station alike? How Canst thou expect God's presence on thy right hand any where,
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if thou sufferest thy house to be as a cage of vncleane birds, and neither pullest their feathers,
if thou sufferest thy house to be as a cage of unclean Birds, and neither pullest their Feathers,
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nor sweepst out their filth? Oh, I beseech you marke my words:
nor sweepst out their filth? O, I beseech you mark my words:
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The outward magnificence and sumptuousnesse of building, the pleasantnesse of scituation, the costly hangings on the walls, the rich furniture of houshold stuffe, the goodly shew of tall,
The outward magnificence and sumptuousness of building, the pleasantness of situation, the costly hangings on the walls, the rich furniture of household stuff, the goodly show of tall,
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and proper personable men are nothing nay, outward ciuill order is nothing, vnlesse all godly means with a godly mind be practised as well in the priuate familie, as in Gods publique house.
and proper personable men Are nothing nay, outward civil order is nothing, unless all godly means with a godly mind be practised as well in the private family, as in God's public house.
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Labour therefore to make your house (by the industrious and honest exercises of reading, praying, catechizing, examining, singing of Psalmes, of entertaining, maintaining, retaining godly seruants:
Labour Therefore to make your house (by the Industria and honest exercises of reading, praying, catechizing, examining, singing of Psalms, of entertaining, maintaining, retaining godly Servants:
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of punishing, admonishing, reprouing, or excommunicating vngodly and sinfull people) like Gods house, then shall you haue cause of ioy,
of punishing, admonishing, reproving, or excommunicating ungodly and sinful people) like God's house, then shall you have cause of joy,
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and matter offered sufficient of Gods presence. The third house where God is to be sought, is the soule of a man.
and matter offered sufficient of God's presence. The third house where God is to be sought, is the soul of a man.
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That is the temple of the liuing God, and he hath said, that he will dwell there, and walke there.
That is the temple of the living God, and he hath said, that he will dwell there, and walk there.
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And often haue his sonnes and faithfull seruants reioyced, that they might be in the least sort found worthie, that God would come thither.
And often have his Sons and faithful Servants rejoiced, that they might be in the least sort found worthy, that God would come thither.
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They sought him in their hearts, and found him no where else, or sooner then there.
They sought him in their hearts, and found him no where Else, or sooner then there.
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But how shall I make my heart Gods Temple? First, As in the Temple God was daily worshipped;
But how shall I make my heart God's Temple? First, As in the Temple God was daily worshipped;
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there were daily sacrifices offered, the Scriptures read and expounded, and prayers preferred vnto God from his people:
there were daily Sacrifices offered, the Scriptures read and expounded, and Prayers preferred unto God from his people:
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So must thou get a proportion in all these, if thy heart be Gods temple.
So must thou get a proportion in all these, if thy heart be God's temple.
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First, thou must priuately, yea, secretly apart daily worship & adore him in thy soule with personall worship, concerning such thoughts and impressions of his vnutterable Deitie,
First, thou must privately, yea, secretly apart daily worship & adore him in thy soul with personal worship, Concerning such thoughts and impressions of his unutterable Deity,
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as the tongue in no wise can expresse.
as the tongue in no wise can express.
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Secondly, Thou must offer the sacrifices of praise and thankes, for his personall blessings, and benefits, call to mind how rich in his bountie he hath beene to thy soule,
Secondly, Thou must offer the Sacrifices of praise and thanks, for his personal blessings, and benefits, call to mind how rich in his bounty he hath been to thy soul,
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and so expresse thy humble thankefulnesse vnto him.
and so express thy humble thankfulness unto him.
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Thirdly, daily supplicate vnto him, and powre out thy soule in prayer vnto his maiestie, desiring the remission of sinnes past, preuention of sinnes to come, sorrow and humiliation for sinnes present, begge graces fit for thy saluation,
Thirdly, daily supplicate unto him, and pour out thy soul in prayer unto his majesty, desiring the remission of Sins past, prevention of Sins to come, sorrow and humiliation for Sins present, beg graces fit for thy salvation,
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and such strength therein as may vphold thee &c. Fourthly, Solely and apart euery day reade the Scriptures,
and such strength therein as may uphold thee etc. Fourthly, Solely and apart every day read the Scriptures,
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and other godly Treatises, as occasion may giue leaue from honest labours, and being read wisely, discreetly, vnderstandingly, apply to thy vse and benefit.
and other godly Treatises, as occasion may give leave from honest labours, and being read wisely, discreetly, understandingly, apply to thy use and benefit.
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Secondly, thy Heart must be as the Arke within the Sanctuary, wherein were kept the Tables of the Law, written with Gods owne finger:
Secondly, thy Heart must be as the Ark within the Sanctuary, wherein were kept the Tables of the Law, written with God's own finger:
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thou must endeuour in obedience to all Gods Commandements:
thou must endeavour in Obedience to all God's commandments:
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entreat God to write his law in thy heart, that thou maist neuer depart from it.
entreat God to write his law in thy heart, that thou Mayest never depart from it.
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Thirdly, thy heart as the Arke must keepe the Pot of Manna, a type of Christ the foode of life: Thirdly, thy heart as the Ark must keep the Pot of Manna, a type of christ the food of life:
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close Christ within thy heart, and hold him as thy life, neuer to part with him;
close christ within thy heart, and hold him as thy life, never to part with him;
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for that Pot figured the Sacraments, in which Christ is propounded the food of the soule.
for that Pot figured the Sacraments, in which christ is propounded the food of the soul.
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Fourthly, thy heart as the Arke must containe Aarons rod that had budded, signifying the discipline & gouernment of Christ,
Fourthly, thy heart as the Ark must contain Aaron's rod that had budded, signifying the discipline & government of christ,
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vnto which thou must subiect thy selfe: let this rod flourish in thee, and stoope with reuerence and feare to this scepter.
unto which thou must Subject thy self: let this rod flourish in thee, and stoop with Reverence and Fear to this sceptre.
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By this meanes thy soule is Gods Temple, where he will be found as a man in his house.
By this means thy soul is God's Temple, where he will be found as a man in his house.
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But alas, though this be so necessary a dutie to seeke the puritie of heart, wherein is Gods delight,
But alas, though this be so necessary a duty to seek the purity of heart, wherein is God's delight,
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yet who is it that addresseth himselfe to it? Euery one is deficient in this point, the cleansing of the soule is least thought of for Gods habitation:
yet who is it that Addresseth himself to it? Every one is deficient in this point, the cleansing of the soul is least Thought of for God's habitation:
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And yet who is it, that boastes not of such a good and honest heart, that makes not his brags of such inward goodnesse,
And yet who is it, that boasts not of such a good and honest heart, that makes not his brags of such inward Goodness,
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as if God had dwelt there long? Who is he that complaines of his want of spirituall furniture for his soule? But looke to thy selfe narrowly, peepe in through the windowes,
as if God had dwelled there long? Who is he that complains of his want of spiritual furniture for his soul? But look to thy self narrowly, peep in through the windows,
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and thou shalt easily finde such inward crazinesse, and lamenesse by corruption:
and thou shalt Easily find such inward craziness, and lameness by corruption:
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such halting betweene God and man, such deadnesse in sinne and wickednesse, such rouing thoughts, fleshly desires, carnall and worldly purposes, naughtie intentions,
such halting between God and man, such deadness in sin and wickedness, such roving thoughts, fleshly Desires, carnal and worldly Purposes, naughty intentions,
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and such defects of graces, as if thy heart had sworne against Gods presence, and made an vtter deniall of his entrance.
and such defects of graces, as if thy heart had sworn against God's presence, and made an utter denial of his Entrance.
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Let these things be well examined, and tell me if it be not more then needfull to call for helpe, the spirit of sanctification, to cleanse and wash all white within, to purge the soule from dead workes,
Let these things be well examined, and tell me if it be not more then needful to call for help, the Spirit of sanctification, to cleanse and wash all white within, to purge the soul from dead works,
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and to make it a cleane house for God to abide in.
and to make it a clean house for God to abide in.
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The way to finde the lost groat is to sweepe the house, and to sift the dust:
The Way to find the lost groat is to sweep the house, and to sift the dust:
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and so labour for inward holinesse and sanctitie, get thy heart ridd of deceitfulnesse and hypocrisie, of sinne and iniquitie, sift the corners, set vp a light in it, the Candle of Faith,
and so labour for inward holiness and sanctity, get thy heart rid of deceitfulness and hypocrisy, of sin and iniquity, sift the corners, Set up a Light in it, the Candle of Faith,
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and vse a prospectiue continually into euery farre nooke of it, and then get a weeding hooke to pull out Darnell and Cockle,
and use a prospective continually into every Far nook of it, and then get a weeding hook to pull out Darnell and Cockle,
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so shalt thou not be long absent from the Lord, at length to thy consolation thou shalt finde him.
so shalt thou not be long absent from the Lord, At length to thy consolation thou shalt find him.
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Thus we must seeke the Lord in his house, the publique assemblies, our owne Families, and Soules.
Thus we must seek the Lord in his house, the public assemblies, our own Families, and Souls.
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❧ The second Sermon. SEcondly, as we must seeke GOD in his owne house, so with a spirituall eye,
❧ The second Sermon. SEcondly, as we must seek GOD in his own house, so with a spiritual eye,
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as he himselfe is a spirituall substance; flesh and bloud cannot see him, though they seeke him:
as he himself is a spiritual substance; Flesh and blood cannot see him, though they seek him:
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we can neuer finde him by the eyes of naturall senses, but of faith and obedience:
we can never find him by the eyes of natural Senses, but of faith and Obedience:
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Gods spiritualtie cannot be pierced with the eye of flesh, which seeth nothing but that which is finite, materiall, visible,
God's spiritualty cannot be pierced with the eye of Flesh, which sees nothing but that which is finite, material, visible,
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and circumscriptible, as God is not;
and circumscriptible, as God is not;
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nay, if the soule of a man, a finite spirit, cannot be seene with the bodily eye, much lesse the God of spirits, who is infinite,
nay, if the soul of a man, a finite Spirit, cannot be seen with the bodily eye, much less the God of spirits, who is infinite,
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and of such puritie as the Angels are not able to behold. S. Iohn saith, No man hath seene God at any time;
and of such purity as the Angels Are not able to behold. S. John Says, No man hath seen God At any time;
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and S. Paul saith, God dwelleth in light not to be attained to, whom no man hath seene, neither can see:
and S. Paul Says, God dwells in Light not to be attained to, whom no man hath seen, neither can see:
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and therefore concerning the outward sight (whereby curious and ignorant men would be glad to see God, hardly thinking there is any God,
and Therefore Concerning the outward sighed (whereby curious and ignorant men would be glad to see God, hardly thinking there is any God,
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when none in this sort can be seene) the truth is, God cannot be seene.
when none in this sort can be seen) the truth is, God cannot be seen.
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Neither are we able to see and finde God by the eye of our mind, (whilest we are here) as it is corrupted;
Neither Are we able to see and find God by the eye of our mind, (whilst we Are Here) as it is corrupted;
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the reason is this, because all our knowledge is by formes and fashions conceiued in our minde,
the reason is this, Because all our knowledge is by forms and fashions conceived in our mind,
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and for the most part floweth from the outward senses, but God (as hath beene said) cannot be perceiued by our senses.
and for the most part flows from the outward Senses, but God (as hath been said) cannot be perceived by our Senses.
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No man euer saw the glorie of the Lord, viz. his Essence and diuine Maiestie, no, not Moses himselfe,
No man ever saw the glory of the Lord, viz. his Essence and divine Majesty, no, not Moses himself,
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neither could he see him expressly with the eye of his minde.
neither could he see him expressly with the eye of his mind.
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But thus farre we see the Lord, after an obscure fashion we see his loue and mercy,
But thus Far we see the Lord, After an Obscure fashion we see his love and mercy,
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and kindnesse to vs in the reuelation of his sonne Christ, in his beneuolent gifts of grace, in the remission of sinnes, iustification, sanctification, &c. But at the last day we shall see him fully in his brightnesse and beautie, euen as he is:
and kindness to us in the Revelation of his son christ, in his benevolent Gifts of grace, in the remission of Sins, justification, sanctification, etc. But At the last day we shall see him Fully in his brightness and beauty, even as he is:
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Now we know him in part, sayth Paul, but then we shall know as we are knowne. Now we know him in part, say Paul, but then we shall know as we Are known.
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Grosse are those old Heretiques, the Anthropemorphites, that gaue to God an humane forme, &c. The Scriptures (speaking after our capacitie) giue vnto him the parts of man,
Gross Are those old Heretics, the Anthropemorphites, that gave to God an humane Form, etc. The Scriptures (speaking After our capacity) give unto him the parts of man,
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as feete, hands, face, &c. And whereas they alledge some apparitions, and visions which the Fathers had;
as feet, hands, face, etc. And whereas they allege Some apparitions, and visions which the Father's had;
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as Abraham of three going to destroy Sodome, as Lot of two, &c. I answere, that God appeared vnto them not in his nature,
as Abraham of three going to destroy Sodom, as Lot of two, etc. I answer, that God appeared unto them not in his nature,
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but in such a forme as pleased him.
but in such a Form as pleased him.
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Many saw, Sed quod voluntas elegit, non quod natura formauit, What his will chose, not what his nature formed.
Many saw, said quod Voluntas elegit, non quod Nature formauit, What his will chosen, not what his nature formed.
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Men saw him when he would, in such formes as he would, not in his diuine nature, wherein he lay hid euen then when he was seene.
Men saw him when he would, in such forms as he would, not in his divine nature, wherein he lay hid even then when he was seen.
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Grosse likewise and ridiculous are our common conceits of God; Ignorant people suppose him to be a man in shape and passion like themselues:
Gross likewise and ridiculous Are our Common conceits of God; Ignorant people suppose him to be a man in shape and passion like themselves:
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The Epicure, who thought there was no happinesse vnder the Sunne, but in carnall pleasure, imagined God to be of the same sensuall humour,
The Epicure, who Thought there was no happiness under the Sun, but in carnal pleasure, imagined God to be of the same sensual humour,
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and deemed that freedome from busines was his chiefest felicitie.
and deemed that freedom from business was his chiefest felicity.
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And Dauid sayth in the Psalme, that the vngodly person, who runnes to all manner of excesse, ioyning with the theefe,
And David say in the Psalm, that the ungodly person, who runs to all manner of excess, joining with the thief,
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and partaking with the adulterer, and opening his mouth with the slanderer, thinkes God like himselfe:
and partaking with the adulterer, and opening his Mouth with the slanderer, thinks God like himself:
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and generally, our priuate thoughts touching God are not so holy, so reuerent, so diuine, so full of respect as they ought to be.
and generally, our private thoughts touching God Are not so holy, so reverent, so divine, so full of respect as they ought to be.
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Therefore if we would see the backe parts of the Lord, then we must pray to him to open the eyes of our mides, to cleere them with the grace of vnderstanding, that we may see him now, not as he is in his eternall being,
Therefore if we would see the back parts of the Lord, then we must pray to him to open the eyes of our mides, to clear them with the grace of understanding, that we may see him now, not as he is in his Eternal being,
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for that cannot be, but as he hath reuealed himselfe mercifully and graciously vnto vs in all his spirituall endowments of grace.
for that cannot be, but as he hath revealed himself mercifully and graciously unto us in all his spiritual endowments of grace.
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This is the second thing required in our seeking the Lord, namely, to seeke him not with the eye of sense or nature,
This is the second thing required in our seeking the Lord, namely, to seek him not with the eye of sense or nature,
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but with the eye of grace, enlightened and cleered. Thirdly, we must seeke God by his owne light and meanes:
but with the eye of grace, enlightened and cleared. Thirdly, we must seek God by his own Light and means:
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first, by the word in Precepts and Promises.
First, by the word in Precepts and Promises.
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This is a Lanthorne to our feete, and a light to our pathes, by which God may be discerned, whom the darknesse of the world cannot comprehend.
This is a Lanthorn to our feet, and a Light to our paths, by which God may be discerned, whom the darkness of the world cannot comprehend.
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We reade, that when God appeared to Eliah, before him went a mightie strong winde, which rent the mountaines, but the Lord was not in the wind.
We read, that when God appeared to Elijah, before him went a mighty strong wind, which rend the Mountains, but the Lord was not in the wind.
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After the wind came, came an earth-quake, and after it a fire, but the Lord was in neither:
After the wind Come, Come an earthquake, and After it a fire, but the Lord was in neither:
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but then at last of all came a still and soft voice, and in that the Lord was. but then At last of all Come a still and soft voice, and in that the Lord was.
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And that was it which most affected Eliahs heart;
And that was it which most affected Elijah's heart;
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for, as the Story sayth, When Eliah heard it, he couered his face with a mantell, and went out.
for, as the Story say, When Elijah herd it, he covered his face with a mantel, and went out.
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Whereby the Lord would teach vs, that as in the first deliuery of the Law, the instrument which God taught them by was a voice (he purposely forbearing to present himselfe to their eies in a visible shape,
Whereby the Lord would teach us, that as in the First delivery of the Law, the Instrument which God taught them by was a voice (he purposely forbearing to present himself to their eyes in a visible shape,
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least they should stick too much vpon outward shewes) so they likewise in following times should trust especially to the same meanes, which God (as it were) by his owne mouth hath sanctified vnto them at the beginning, namely, a voyce.
lest they should stick too much upon outward shows) so they likewise in following times should trust especially to the same means, which God (as it were) by his own Mouth hath sanctified unto them At the beginning, namely, a voice.
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The nature of man rather affects that which offereth it selfe to the eye, then the naked and bare instruction of the eare:
The nature of man rather affects that which Offereth it self to the eye, then the naked and bore instruction of the ear:
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and therefore all counterfeit Religions are full of beautie, Images, signes, and bodily representations, wherewith the world is bewitched.
and Therefore all counterfeit Religions Are full of beauty, Images, Signs, and bodily representations, wherewith the world is bewitched.
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But the instrument that brings vs to the Lord is his owne word:
But the Instrument that brings us to the Lord is his own word:
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the Lord thought it fitter to informe Moses by the care, then to giue him his desire in presenting himselfe to his eye:
the Lord Thought it fitter to inform Moses by the care, then to give him his desire in presenting himself to his eye:
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so he doth still hold the same course, and hath ordained the sense of hearing, to be (as it were) the pipe, by which the sauing knowledge of his will may be conueyed downe into the heart.
so he does still hold the same course, and hath ordained the sense of hearing, to be (as it were) the pipe, by which the Saving knowledge of his will may be conveyed down into the heart.
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And as for those who will not be instructed by hearing, they are sonnes of wrath, past all hope of ] Gods louing presence;
And as for those who will not be instructed by hearing, they Are Sons of wrath, passed all hope of ] God's loving presence;
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there is no course, though in mans reason neuer so little; that is able to recouer them.
there is no course, though in men reason never so little; that is able to recover them.
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Let it admonish vs, if we desire to know God, to prepare our eares to the meanes of knowledge.
Let it admonish us, if we desire to know God, to prepare our ears to the means of knowledge.
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Remember what Salomon hath said, that it is but the sacrifice of fooles, which all those performe, who come into the house of God,
remember what Solomon hath said, that it is but the sacrifice of Fools, which all those perform, who come into the house of God,
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and are not neare, and readie to heare. and Are not near, and ready to hear.
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thus much of the word, teaching vs, that a man desirous to know in some sort;
thus much of the word, teaching us, that a man desirous to know in Some sort;
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or to conceiue the maiestie of God, is instructed more largely by the eare, then by outward and visible representments.
or to conceive the majesty of God, is instructed more largely by the ear, then by outward and visible representments.
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A second meanes to seeke God are such signes of his presence as he hath made choice of to reueale his grace in.
A second means to seek God Are such Signs of his presence as he hath made choice of to reveal his grace in.
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In the old testament beleeuers must seeke him in sacrifices and ceremonies, and therein he gaue them gracious answeres.
In the old Testament believers must seek him in Sacrifices and ceremonies, and therein he gave them gracious answers.
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The Arke of the Couenant was called the face of God, and the seeking of speciall testimony of his presence there, is called the seeking of his face.
The Ark of the Covenant was called the face of God, and the seeking of special testimony of his presence there, is called the seeking of his face.
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And because he was so specially present there, the Iewes in their Prayers must turne their faces towards the Arke,
And Because he was so specially present there, the Iewes in their Prayers must turn their faces towards the Ark,
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and towards Ierusalem. And that the Iewes might know where to finde God at all times, he told them that he would dwell in the Sanctuary, and sit betweene the Cherubins:
and towards Ierusalem. And that the Iewes might know where to find God At all times, he told them that he would dwell in the Sanctuary, and fit between the Cherubim:
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So in the new Testament, God hath appointed certaine signes, as so many way-markes to finde him out;
So in the new Testament, God hath appointed certain Signs, as so many Waymarks to find him out;
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as the publique seruing of him in spirit and truth;
as the public serving of him in Spirit and truth;
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resorting of Gods Temple, and there ioyning in holy worship with the rest of his people, is the way to seeke him.
resorting of God's Temple, and there joining in holy worship with the rest of his people, is the Way to seek him.
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The offering vp of the sacrifices of prayer and praise, Call vpon me in the day of trouble, and I will heare thee, and thou shalt prayse me.
The offering up of the Sacrifices of prayer and praise, Call upon me in the day of trouble, and I will hear thee, and thou shalt praise me.
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The frequenting of the Sacraments, which represent that to the eye, which the word doth to the eare:
The frequenting of the Sacraments, which represent that to the eye, which the word does to the ear:
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In all which he will be sought, and out of these will not be found.
In all which he will be sought, and out of these will not be found.
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God cannot be seene, or found, but by his owne light, and therefore he that must seeke him, must haue the light of vnderstanding.
God cannot be seen, or found, but by his own Light, and Therefore he that must seek him, must have the Light of understanding.
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The Lord looked downe to see if any would vnderstand, and seeke after God. Fourthly, as we must seeke God by his owne meanes; The Lord looked down to see if any would understand, and seek After God. Fourthly, as we must seek God by his own means;
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so, in the right way, which is called, the old way, and therefore the good way:
so, in the right Way, which is called, the old Way, and Therefore the good Way:
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We must not seeke God that way we lost him, for so it is likely we shall neuer heare of him:
We must not seek God that Way we lost him, for so it is likely we shall never hear of him:
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but there is another way, though a strait and backe way, which soone brings vs to him.
but there is Another Way, though a strait and back Way, which soon brings us to him.
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The familie of Iacob (those seuentie soules) came downe to Egypt through the land of the Philistims, but after fortie yeares circled about to Canaan, through the Arabian Desert.
The family of Iacob (those seuentie Souls) Come down to Egypt through the land of the philistines, but After fortie Years circled about to Canaan, through the Arabian Desert.
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The three Wisemen that worshipped Christ were warned by the Oracle, to goe into their Countrey another way.
The three Wise men that worshipped christ were warned by the Oracle, to go into their Country Another Way.
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Imitate these Sages, thou lost God by transgression, seeke him not in that common beaten way, but by obedience, and humiliation:
Imitate these Sages, thou lost God by Transgression, seek him not in that Common beaten Way, but by Obedience, and humiliation:
vvi d n2-jn, pns21 j-vvn np1 p-acp n1, vvb pno31 xx p-acp d j j-vvn n1, cc-acp p-acp n1, cc n1:
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thou lost God by adultery, seeke him by chastitie: thou lost him by the way of pride;
thou lost God by adultery, seek him by chastity: thou lost him by the Way of pride;
pns21 j-vvn np1 p-acp n1, vvb pno31 p-acp n1: pns21 vvn pno31 p-acp dt n1 pp-f n1;
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hatred, wantonnesse, wrath, ryot, seeke him by the way of humilitie, loue, temperance, patience, sobrietie:
hatred, wantonness, wrath, riot, seek him by the Way of humility, love, temperance, patience, sobriety:
n1, n1, n1, n1, vvb pno31 p-acp dt n1 pp-f n1, n1, n1, n1, n1:
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thou lost God by the way of couetousnesse, contention, swearing, prophanenesse, seeke him by the way of contentation, peace, honouring his name, holinesse of life:
thou lost God by the Way of covetousness, contention, swearing, profaneness, seek him by the Way of contentation, peace, honouring his name, holiness of life:
pns21 j-vvn np1 p-acp dt n1 pp-f n1, n1, vvg, n1, vvb pno31 p-acp dt n1 pp-f n1, n1, vvg po31 n1, n1 pp-f n1:
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thou lost him by the way of vaine superstition, seeke him by the way of Christian Religion:
thou lost him by the Way of vain Superstition, seek him by the Way of Christian Religion:
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to conclude, as thou lost him by the way of sinne, so now set on to seek him by the way of repentance, and reformation:
to conclude, as thou lost him by the Way of sin, so now Set on to seek him by the Way of Repentance, and Reformation:
pc-acp vvi, c-acp pns21 vvn pno31 p-acp dt n1 pp-f n1, av av vvn a-acp pc-acp vvi pno31 p-acp dt n1 pp-f n1, cc n1:
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A reformed life is the new way, and best way;
A reformed life is the new Way, and best Way;
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till thou set foote in it, thou art out of the right way, and soone shalt loose thy way to God:
till thou Set foot in it, thou art out of the right Way, and soon shalt lose thy Way to God:
c-acp pns21 vvb n1 p-acp pn31, pns21 vb2r av pp-f dt j-jn n1, cc av vm2 vvi po21 n1 p-acp np1:
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enter into it, and bid farewell to thy sinnes, that thou maist with a quicke dispatch, wheele about into thy owne Countrey.
enter into it, and bid farewell to thy Sins, that thou Mayest with a quick dispatch, wheel about into thy own Country.
vvb p-acp pn31, cc vvb uh-n p-acp po21 n2, cst pns21 vm2 p-acp dt j n1, n1 a-acp p-acp po21 d n1.
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Fiftly, as we must seeke God in the right way, so in Gods manner, and that is diuerse sorts of wayes. First, Earely: This was the Prophets practise;
Fifty, as we must seek God in the right Way, so in God's manner, and that is diverse sorts of ways. First, Early: This was the prophets practice;
ord, c-acp pns12 vmb vvi np1 p-acp dt j-jn n1, av p-acp ng1 n1, cc d vbz j n2 pp-f n2. ord, av-j: d vbds dt ng1 n1;
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Early in the morning will I seeke thee. That is, euery morning, the beginning of my worke shall be to looke towards thee;Early in the morning will I seek thee. That is, every morning, the beginning of my work shall be to look towards thee;
av-j p-acp dt n1 vmb pns11 vvi pno21. cst vbz, d n1, dt n1 pp-f po11 n1 vmb vbi pc-acp vvi p-acp pno21;
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I will beginne my duties in faithfull inuocating thy helpe, and aid:
I will begin my duties in faithful invocating thy help, and aid:
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And as in the morning of the day, so also in the morning of thy life, forget not to seeke God by Repentance, faith, obedience, &c. This is the chiefe season:
And as in the morning of the day, so also in the morning of thy life, forget not to seek God by Repentance, faith, Obedience, etc. This is the chief season:
cc c-acp p-acp dt n1 pp-f dt n1, av av p-acp dt n1 pp-f po21 n1, vvb xx pc-acp vvi np1 p-acp n1, n1, n1, av d vbz dt j-jn n1:
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Remember thy Creator in the dayes of thy youth. A wound lookt to at first when its freshest is soonest healed; remember thy Creator in the days of thy youth. A wound looked to At First when its Freshest is soonest healed;
vvb po21 n1 p-acp dt n2 pp-f po21 n1. dt n1 vvd p-acp p-acp ord c-crq po31 js vbz av-s vvn;
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A groat newly dropt downe through the fingers, if it be presently sought after will soone be found:
A groat newly dropped down through the fingers, if it be presently sought After will soon be found:
dt n1 av-j vvn a-acp p-acp dt n2, cs pn31 vbb av-j vvn p-acp n1 av vbi vvn:
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So will God in youth, from whence (as a friend) he hath lately departed, by reason of sinne.
So will God in youth, from whence (as a friend) he hath lately departed, by reason of sin.
av vmb np1 p-acp n1, p-acp c-crq (c-acp dt n1) pns31 vhz av-j vvn, p-acp n1 pp-f n1.
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Behold then, as euery day of thy life, so principally thou owest the prime part of thy life to this dutie,
Behold then, as every day of thy life, so principally thou owest the prime part of thy life to this duty,
vvb av, c-acp d n1 pp-f po21 n1, av av-jn pns21 vv2 dt j-jn n1 pp-f po21 n1 p-acp d n1,
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when thou art strongest and aptest.
when thou art Strongest and aptest.
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But many deferre to seeke the Lord, vntill the last weeke of their life, the last day of the weeke, the last houre of the day, the last minute of the houre.
But many defer to seek the Lord, until the last Week of their life, the last day of the Week, the last hour of the day, the last minute of the hour.
p-acp d vvi pc-acp vvi dt n1, c-acp dt ord n1 pp-f po32 n1, dt ord n1 pp-f dt n1, dt ord n1 pp-f dt n1, dt ord n1 pp-f dt n1.
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It is an exorbitant course, while the ship is sound, the tackling sure, the Pilot well, the sailes strong, the gale fauourable, the Sea calme, to lie idle at Rode, carding, dicing, drinking, burning the seasonable weather,
It is an exorbitant course, while the ship is found, the tackling sure, the Pilot well, the sails strong, the gale favourable, the Sea Cam, to lie idle At Road, carding, dicing, drinking, burning the seasonable weather,
pn31 vbz dt j n1, cs dt n1 vbz j, dt n-vvg av-j, dt n1 av, dt n2 j, dt n1 j, dt n1 j-jn, pc-acp vvi j p-acp n1, vvg, vvg, vvg, vvg dt j n1,
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and when the ship leakes, the Pilot sicke, the Mariners faint, the stormes boysterous, and the Sea a turmoile of outragious surges, to launch forth,
and when the ship leaks, the Pilot sick, the Mariners faint, the storms boisterous, and the Sea a turmoil of outrageous surges, to launch forth,
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and hoyse vp saile for a voyage into farre Countries: and yet such is the skill of euening seekers, who in the morning of youth,
and hoist up sail for a voyage into Far Countries: and yet such is the skill of evening seekers, who in the morning of youth,
cc vvi a-acp n1 p-acp dt n1 p-acp j n2: cc av d vbz dt n1 pp-f n1 n2, r-crq p-acp dt n1 pp-f n1,
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and soundnes of health, and perfit vse of reason, though they cannot resolue to weigh the Auchor,
and soundness of health, and perfect use of reason, though they cannot resolve to weigh the Anchor,
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and cut the Cable that with-holds them from seeking of Christ, neuertheles, they feed themselues with a strong perswasion, that when their wits are distracted, their senses astonied, all the powers of the mind,
and Cut the Cable that withholds them from seeking of christ, nevertheless, they feed themselves with a strong persuasion, that when their wits Are distracted, their Senses astonished, all the Powers of the mind,
cc vvi dt n1 cst vvz pno32 p-acp vvg pp-f np1, av, pns32 vvb px32 p-acp dt j n1, cst c-crq po32 n2 vbr vvn, po32 n2 vvn, d dt n2 pp-f dt n1,
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and parts of the body distempered;
and parts of the body distempered;
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then forsooth, they thinke suddenly to become Saints at their death, howsoeuer they demeaned themselues as Deuils all their life.
then forsooth, they think suddenly to become Saints At their death, howsoever they demeaned themselves as Devils all their life.
av uh, pns32 vvb av-j pc-acp vvi n2 p-acp po32 n1, c-acp pns32 vvd px32 p-acp n2 d po32 n1.
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Let vs awake from sinne with Dauid early, rise with Samuell early, with Abraham send away Hagar early, with Christ and his Audience come to the Church early, seeking the Lord with Mary Magdalen early:
Let us awake from sin with David early, rise with Samuel early, with Abraham send away Hagar early, with christ and his Audience come to the Church early, seeking the Lord with Marry Magdalen early:
vvb pno12 vvi p-acp n1 p-acp np1 av-j, vvb p-acp np1 av-j, p-acp np1 vvb av np1 av-j, p-acp np1 cc po31 n1 vvn p-acp dt n1 av-j, vvg dt n1 p-acp uh np1 av-j:
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Of this point more largly touching the opportunity of seeking, hereafter following. Secondly, Earnestly;
Of this point more largely touching the opportunity of seeking, hereafter following. Secondly, Earnestly;
pp-f d n1 av-dc av-j vvg dt n1 pp-f vvg, av vvg. ord, av-j;
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As the husbandman for gold, siluer, and his earthly Commodities, so we must seeke for this spirituall and eternall treasure:
As the husbandman for gold, silver, and his earthly Commodities, so we must seek for this spiritual and Eternal treasure:
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the former seekes eagarly, and instantly, and so must we.
the former seeks eagarly, and instantly, and so must we.
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Our desire as it is to enioy, so it must be earnest and feruent in the pursuit;
Our desire as it is to enjoy, so it must be earnest and fervent in the pursuit;
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we ought to neglect no time, nor pretermit any the least occasion of finding.
we ought to neglect no time, nor pretermit any the least occasion of finding.
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A loitering man that cares not whether he worke or no, may get for his idlenesse a suit of ragges:
A loitering man that Cares not whither he work or no, may get for his idleness a suit of rags:
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and he that thinkes to gaine Gods graces with nothing adoe, may well goe without them.
and he that thinks to gain God's graces with nothing ado, may well go without them.
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There goes the striuing for masteries before the Crowne;
There Goes the striving for masteries before the Crown;
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a painfull sweating race before the getting of the goale, and an industrious diligence (notwithstanding all serious thoughts to this purpose) before the obtaining of the Lords grace and fauour.
a painful sweating raze before the getting of the goal, and an Industria diligence (notwithstanding all serious thoughts to this purpose) before the obtaining of the lords grace and favour.
dt j j-vvg n1 p-acp dt n-vvg pp-f dt n1, cc dt j n1 (c-acp d j n2 p-acp d n1) p-acp dt n-vvg pp-f dt n2 vvb cc n1.
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Seeke painefully, not carelesly, not ouerly, as the woman for her groat; seek as for siluer, search as forgold.
Seek painfully, not carelessly, not overly, as the woman for her groat; seek as for silver, search as forgold.
vvb av-j, xx av-j, xx av-j, p-acp dt n1 p-acp po31 n1; vvb a-acp p-acp n1, vvb p-acp n1.
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The mint of gold lies not in the first spade it lies deeper: search with a desire of finding;
The mint of gold lies not in the First spade it lies Deeper: search with a desire of finding;
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for its well if after all paines, we finde at the last. Thirdly, Sincerely, with a good and honest heart.
for its well if After all pains, we find At the last. Thirdly, Sincerely, with a good and honest heart.
p-acp pn31|vbz av cs p-acp d n2, pns12 vvb p-acp dt ord. ord, av-j, p-acp dt j cc j n1.
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Quod cor non facit, non sit; What the heart doth not is not done at all.Quod cor non facit, non sit; What the heart does not is not done At all.
fw-la fw-la fw-la fw-la, fw-fr fw-la; r-crq dt n1 vdz xx vbz xx vdn p-acp d.
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Adams body being newly framed of the slime of the earth, lay liueles and breathlesse, vntill the breath of life was breathed into it;Adams body being newly framed of the slime of the earth, lay liueles and breathless, until the breath of life was breathed into it;
npg1 n1 vbg av-j vvn pp-f dt n1 pp-f dt n1, vvb j cc j, c-acp dt n1 pp-f n1 vbds vvn p-acp pn31;
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So the action of seeking God, with all the circumstances and tearmes thereof, is nothing worth in the sight of God,
So the actium of seeking God, with all the Circumstances and terms thereof, is nothing worth in the sighed of God,
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vntill from the Altar of the heart, the fire of zeale, sinceritie, and integritie incense them.
until from the Altar of the heart, the fire of zeal, sincerity, and integrity incense them.
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S. Peters hidden man of the heart, S. Pauls obedience from the heart, Circumcision of the heart, &c. are acceptable to GOD. S. Peter's hidden man of the heart, S. Paul's Obedience from the heart, Circumcision of the heart, etc. Are acceptable to GOD.
np1 npg1 j-vvn n1 pp-f dt n1, n1 npg1 n1 p-acp dt n1, n1 pp-f dt n1, av vbr j p-acp np1.
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Therefore in our seeking the Lord, let our heart march along, that so we may serue him with the best member we haue.
Therefore in our seeking the Lord, let our heart march along, that so we may serve him with the best member we have.
av p-acp po12 n-vvg dt n1, vvb po12 n1 vvb a-acp, cst av pns12 vmb vvi pno31 p-acp dt js n1 pns12 vhb.
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As Ioseph charged the Patriarches, not to see his face, vnlesse their brother Beniamin came with them:
As Ioseph charged the Patriarchs, not to see his face, unless their brother Benjamin Come with them:
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so standeth the Lord affected to the heart: if thou wilt goe to the Lord goe with thy heart.
so Stands the Lord affected to the heart: if thou wilt go to the Lord go with thy heart.
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Yee shall seeke and find me, saith God, because yee shall seeke me with all your hearts. Ye shall seek and find me, Says God, Because ye shall seek me with all your hearts.
pn22 vmb vvi cc vvi pno11, vvz np1, c-acp pn22 vmb vvi pno11 p-acp d po22 n2.
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Thus did the Prophet Dauid secke the Lord, as he testifieth in his owne words, with my whole heart doe I seeke thee.
Thus did the Prophet David secke the Lord, as he Testifieth in his own words, with my Whole heart do I seek thee.
av vdd dt n1 np1 vvb dt n1, c-acp pns31 vvz p-acp po31 d n2, p-acp po11 j-jn n1 vdb pns11 vvi pno21.
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This condemnes hypocriticall seeking, which is deceitfull; It shall neuer finde acceptance with God, nor see his louely countenance.
This condemns hypocritical seeking, which is deceitful; It shall never find acceptance with God, nor see his lovely countenance.
d vvz j n-vvg, r-crq vbz j; pn31 vmb av-x vvi n1 p-acp np1, ccx vvi po31 j n1.
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It drawes neare to God with the lips, and toucheth the creft of heauen (as it were) with the mouth,
It draws near to God with the lips, and touches the creft of heaven (as it were) with the Mouth,
pn31 vvz av-j p-acp np1 p-acp dt n2, cc vvz dt j-vvg pp-f n1 (c-acp pn31 vbdr) p-acp dt n1,
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but the heart is far from God.
but the heart is Far from God.
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If thy heart be not single, then Peter in the person of Simon Magus hath read thy doome.
If thy heart be not single, then Peter in the person of Simon Magus hath read thy doom.
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Thou hast no part in true Repentance, because thy heart is not right in the sight of God. Thou hast no part in true Repentance, Because thy heart is not right in the sighed of God.
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If the old Pagan soothsayers at any time missed the heart in the entrailes of the Sacrifice,
If the old Pagan soothsayers At any time missed the heart in the entrails of the Sacrifice,
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or if they found it without panting and moouing, they were wonderfully appauled, and strongly feared that some danger would ensue.
or if they found it without panting and moving, they were wonderfully appalled, and strongly feared that Some danger would ensue.
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For they obserued, that in the sacrifice of Iulius, the heart was wanting:
For they observed, that in the sacrifice of Julius, the heart was wanting:
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and immediately after, his most familiar friends conspired against him, and stabbed him in the Capitoll.
and immediately After, his most familiar Friends conspired against him, and stabbed him in the Capitol.
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They likewise obserued in the sacrifice of Pertinax, how the heart lay still without motion, whose death presently following, the people lamented with this wailing acclamation,
They likewise observed in the sacrifice of Pertinax, how the heart lay still without motion, whose death presently following, the people lamented with this wailing acclamation,
pns32 av vvd p-acp dt n1 pp-f np1, c-crq dt n1 vvd av p-acp n1, rg-crq n1 av-j vvg, dt n1 vvd p-acp d j-vvg n1,
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While Pertinax raigned we liued securely, and feared none.
While Pertinax reigned we lived securely, and feared none.
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In our Christian sacrifice of prayers and repentance, alas, the heart is wanting, or at least not stirring, there is so little faith, feare, obedience, zeale, sinceritie among vs. What this heartlesse seruing, seeking of God meaneth, I cannot in particular diuine.
In our Christian sacrifice of Prayers and Repentance, alas, the heart is wanting, or At least not stirring, there is so little faith, Fear, Obedience, zeal, sincerity among us What this heartless serving, seeking of God means, I cannot in particular divine.
p-acp po12 np1 n1 pp-f n2 cc n1, uh, dt n1 vbz vvg, cc p-acp ds xx vvg, pc-acp vbz av j n1, n1, n1, n1, n1 p-acp pno12 r-crq d j vvg, vvg pp-f np1 vvz, pns11 vmbx p-acp j j-jn.
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I am no Prophet, nor the sonne of a Prophet; yet sure I am, it portends no good.
I am no Prophet, nor the son of a Prophet; yet sure I am, it portends no good.
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For preuention therefore of imminent Iudgements, let vs seeke the Lord heartily, giuing him the whole and entire possession thereof,
For prevention Therefore of imminent Judgments, let us seek the Lord heartily, giving him the Whole and entire possession thereof,
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as himselfe iustly cals for it saying, Turne yee vnto me with all your heart.
as himself justly calls for it saying, Turn ye unto me with all your heart.
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Fourthly, seeke God in his sonne Christ, He is the onely Mediator that passeth betwixt God and vs, without whom none can come vnto, and find his Father. Fourthly, seek God in his son christ, He is the only Mediator that passes betwixt God and us, without whom none can come unto, and find his Father.
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He is our Iacobs ladder, whose humanitie toucheth the earth, and his diuinitie reached to heauen.
He is our Iacobs ladder, whose humanity touches the earth, and his divinity reached to heaven.
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He is that new and liuing way, through whom we haue accesse to the Father. He is the way, the truth, and the life. He is that new and living Way, through whom we have access to the Father. He is the Way, the truth, and the life.
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Oh: The way to him is faith; for, We walke by faith, not by sight. He that seekes God to finde him must beleeue in him. O: The Way to him is faith; for, We walk by faith, not by sighed. He that seeks God to find him must believe in him.
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We are a generation of seekers, of them that seeke the face of the God of Iacob.
We Are a generation of seekers, of them that seek the face of the God of Iacob.
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If we follow faith as our guide we shall neuer erre: yet mistake me not, I meane not a naked, solitary, imaginary fancie of faith;
If we follow faith as our guide we shall never err: yet mistake me not, I mean not a naked, solitary, imaginary fancy of faith;
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this is presumption, not perswasion, but a sauing, a sanctifying, a iustifying faith: a faith working by loue.
this is presumption, not persuasion, but a Saving, a sanctifying, a justifying faith: a faith working by love.
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This way to Christ hath the approbation of the Spirit, rounding the faithfull in the eare, This is the way, walke in it, and long agoe prophecying of it:
This Way to christ hath the approbation of the Spirit, rounding the faithful in the ear, This is the Way, walk in it, and long ago prophesying of it:
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there shall be a way, and the way shall be called holy, the polluted shall not passe by it; there shall be a Way, and the Way shall be called holy, the polluted shall not pass by it;
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Neither Lyon, nor Beare, nor any hurtfull creature shall walke in it.
Neither lion, nor Bear, nor any hurtful creature shall walk in it.
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Therefore whosoeuer walke according to this rule, peace be vpon them, and mercie, and vpon the Israel of God.
Therefore whosoever walk according to this Rule, peace be upon them, and mercy, and upon the Israel of God.
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This condemnes the Papists that seeke Gods fauour by other wayes then the true statue Christ, the Virgin Mary, and a number of their owne Canonized Saints make a way for them, thus say they;
This condemns the Papists that seek God's favour by other ways then the true statue christ, the Virgae Marry, and a number of their own Canonized Saints make a Way for them, thus say they;
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but Gods precious Oracle finds no tongue speaking to this purpose: It onely sheweth vs guidance to God, in, and through Christ.
but God's precious Oracle finds no tongue speaking to this purpose: It only shows us guidance to God, in, and through christ.
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This also condemnes the Solifidians (yea Nullifidians) that runne well but quite beside the marke.
This also condemns the Solifidians (yea Nullifidians) that run well but quite beside the mark.
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Ahimaas by running the nearest way outstripped the Egyptian; Ahimaas by running the nearest Way outstripped the Egyptian;
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and many make a short but the way to him (leading through the intricate Mazes of this our Pilgrimage) is a sound guiding faith:
and many make a short but the Way to him (leading through the intricate Mazes of this our Pilgrimage) is a found guiding faith:
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Make this thy rode, and then (though not so soone as thou wouldest) thou shalt see God in his brightnesse of loue and mercie. Fiftly, Resolutely;
Make this thy road, and then (though not so soon as thou Wouldst) thou shalt see God in his brightness of love and mercy. Fifty, Resolutely;
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Resolution is necessary to this point. The Souldiers resolution is the battell: the Sowers resolution is his plowing, and sowing:
Resolution is necessary to this point. The Soldiers resolution is the battle: the Sower's resolution is his plowing, and sowing:
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the Schollers resolution is his studies: And all our resolution ought to be this godly resolution to seeke the Lord.
the Scholars resolution is his studies: And all our resolution ought to be this godly resolution to seek the Lord.
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Let the dead bury the dead, I will follow hard towards the marke of the high calling. I will seeke God. Let the dead bury the dead, I will follow hard towards the mark of the high calling. I will seek God.
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Agrippa almost perswaded to be a Christian, was altogether no Christian:Agrippa almost persuaded to be a Christian, was altogether no Christian:
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vnsetlednesse is the breake-necke of many Christian courses, when there is a purpose, and then no purpose, a will and no will to seeke God.
unsettledness is the breakneck of many Christian courses, when there is a purpose, and then no purpose, a will and no will to seek God.
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It is not leaden heeles, but faint and dead hearts that makes vs stagger, and vntill the fire of determination, together with the hot coales of stedfast resolution enflame vs onwards in our Inquisition, we shall not enioy the promised Canaan, that land of fruitfulnes, where God is perpetually resident.
It is not leaden heals, but faint and dead hearts that makes us stagger, and until the fire of determination, together with the hight coals of steadfast resolution inflame us onward in our Inquisition, we shall not enjoy the promised Canaan, that land of fruitfulness, where God is perpetually resident.
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Therefore as Dauid swore and stedfastly purposed to keepe Gods righteous iudgements;
Therefore as David swore and steadfastly purposed to keep God's righteous Judgments;
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so let his case be ours, that we may with full purpose bend our selues in Repentance to seeke the Lord, whatsoeuer other occasions and matters may casually fall in our way. Sixtly, Directly; so let his case be ours, that we may with full purpose bend our selves in Repentance to seek the Lord, whatsoever other occasions and matters may casually fallen in our Way. Sixty, Directly;
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Beware of blind lanes, and circuiting perambulations: crooked wayes and crooked feete will cast backward. Peter was shent for walking with a wry foote to the Gospell.
Beware of blind lanes, and circuiting perambulations: crooked ways and crooked feet will cast backward. Peter was shent for walking with a wry foot to the Gospel.
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Therefore take heed to thy feet, and make straight pathes vnto them.
Therefore take heed to thy feet, and make straight paths unto them.
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The way to heauen is both straite and straight, like the streete in Damascus, which was called the straight streete. He that goes about to seeke God, must goe as Paul to Coos, with a straight course,
The Way to heaven is both strait and straight, like the street in Damascus, which was called the straight street. He that Goes about to seek God, must go as Paul to Coos, with a straight course,
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therefore as thou art carefull to set on, so be as diligent to set out in the right and direct passages;
Therefore as thou art careful to Set on, so be as diligent to Set out in the right and Direct passages;
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leaue by-wayes and wrie-wayes to nocturnall walkers, perambulations and circuitions to Sathan, that infernall Peripatetike.
leave byways and wrie-wayes to nocturnal walker's, perambulations and circuitions to Sathan, that infernal Peripatetike.
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Such as will obtaine Gods mercie, and finde his tokens of grace, must neither turne to the right hand of selfe-pleasing singularitie, nor to the left hand of vulgar impietie:
Such as will obtain God's mercy, and find his tokens of grace, must neither turn to the right hand of self-pleasing singularity, nor to the left hand of Vulgar impiety:
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but walke in the true profession of the Catholique faith, and in an honest vocation, warranted by Gods word. Seuenthly, Constantly; Continue seeking.
but walk in the true profession of the Catholic faith, and in an honest vocation, warranted by God's word. Seuenthly, Constantly; Continue seeking.
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He that continues to the end shall be saued. He that continues to the end shall be saved.
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Gods grace is worth all our seeking, though we should seeke it a thousand yeare, giue not ouer till it be found.
God's grace is worth all our seeking, though we should seek it a thousand year, give not over till it be found.
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Be watchfull to the end and thou shalt haue the crowne of life, and he that keepeth my workes to the end, to him will I giue power ouer nations. Be watchful to the end and thou shalt have the crown of life, and he that Keepeth my works to the end, to him will I give power over Nations.
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What a shame is it then to recoile and fall off from seeking, bending backe like a broken Bow; to begin in the spirit and end in the flesh? What a shame is it after thou hast fed on Angels food, to lust after the Onions and Garlicke of Egypt? After thou hast escaped the filthinesse of the world, tasted of the good Word of God, and of the ioyes to come, to turne from the holy Commandement,
What a shame is it then to recoil and fallen off from seeking, bending back like a broken Bow; to begin in the Spirit and end in the Flesh? What a shame is it After thou hast fed on Angels food, to lust After the Onions and Garlic of Egypt? After thou hast escaped the filthiness of the world, tasted of the good Word of God, and of the Joys to come, to turn from the holy Commandment,
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and with the dogge to returne to his vomit? What did it profit Demas to forsake the Gospell, which once he professed,and with the dog to return to his vomit? What did it profit Demas to forsake the Gospel, which once he professed,
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and to turne worldling, which dearely he loued? Or the yong man to haue beene trayned vp in the keeping of the law, and afterward to depart from Christ for the loue he had to his possessions? and what good shall we reape in seeking, repenting, praying, humbling, hearing, &c. if we faint and giue out before we obtaine the thing sought? Like as he that runneth in a race, vnlesse he hold out to the goale, obtaineth not the price,
and to turn worldling, which dearly he loved? Or the young man to have been trained up in the keeping of the law, and afterwards to depart from christ for the love he had to his possessions? and what good shall we reap in seeking, repenting, praying, humbling, hearing, etc. if we faint and give out before we obtain the thing sought? Like as he that Runneth in a raze, unless he hold out to the goal, obtaineth not the price,
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and therefore sayth Paul, I haue finished my course, as it auailed not Lots wife to haue gone out of Sodome, and after to looke backe:
and Therefore say Paul, I have finished my course, as it availed not Lots wife to have gone out of Sodom, and After to look back:
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So they shall neuer come to the Lord, that lagger by the way, that are wearie of the dutie vndertaken,
So they shall never come to the Lord, that lagger by the Way, that Are weary of the duty undertaken,
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and runne themselues out of breath, before they come to the end of their race.
and run themselves out of breath, before they come to the end of their raze.
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And if such as seeke, but before the end giue out, shall not finde, what then shall become of our wicked prophane wretches that neuer seeke at all? What shall become of them that seeke onely vanities? Which flie not,
And if such as seek, but before the end give out, shall not find, what then shall become of our wicked profane wretches that never seek At all? What shall become of them that seek only vanities? Which fly not,
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but seeke the corruption which is in the world, that care for nothing but backe and belly? If God reiect the righteousnes and will of the Iewes, what hope canst thou haue which neuer thinkest of God,
but seek the corruption which is in the world, that care for nothing but back and belly? If God reject the righteousness and will of the Iewes, what hope Canst thou have which never Thinkest of God,
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but to blaspheme him? Which delightest onely to wallow in abhominable sinnes? I must tell thee that ten thousand times thy betters are in hell,
but to Blaspheme him? Which delightest only to wallow in abominable Sins? I must tell thee that ten thousand times thy betters Are in hell,
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euen such which haue rapt hard at heauen gates, which haue bestowed many houres in prayers, much money on the poore, &c. If such as seeke, misse,
even such which have rapt hard At heaven gates, which have bestowed many hours in Prayers, much money on the poor, etc. If such as seek, miss,
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for seeking amisse, much more those that seeke not at all, or the contrary.
for seeking amiss, much more those that seek not At all, or the contrary.
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This may aduise vs to renue our strength as the Eagle, to waite on the Lord, to runne and not be weary, to walke and not faint.
This may advise us to renew our strength as the Eagl, to wait on the Lord, to run and not be weary, to walk and not faint.
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Trees of the Lords planting continue their fruits indeficiently, neither doe their leaues drop off.
Trees of the lords planting continue their fruits indeficiently, neither do their leaves drop off.
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Let vs be prouoked to constancie in searching the Lord, and hereunto let vs consider motiues, and meanes. 1. Motiues.
Let us be provoked to constancy in searching the Lord, and hereunto let us Consider motives, and means. 1. Motives.
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1. The end of Redemption is to follow the Lord, to serue him in righteousnesse and holines all our dayes.
1. The end of Redemption is to follow the Lord, to serve him in righteousness and holiness all our days.
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2. Righteousnesse departed from is vaine and forgotten. 2. Righteousness departed from is vain and forgotten.
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All labour, prayers, repentance, obedience, yea, all sufferings are lost, as the Galathians suffered many things in vaine.
All labour, Prayers, Repentance, Obedience, yea, all sufferings Are lost, as the Galatians suffered many things in vain.
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3. Thou shalt be iudged as thou art found when the Lord comes. 3. Thou shalt be judged as thou art found when the Lord comes.
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The question shall not be, what thou wast once, but what thou art, not how thou began to seeke,
The question shall not be, what thou wast once, but what thou art, not how thou began to seek,
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but how thou continuedst in Seeking. 4. Perseuerance at length brings home the profit, it knits vs indissolublie to the Lord,
but how thou continuedst in Seeking. 4. Perseverance At length brings home the profit, it knits us indissolubly to the Lord,
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and puts vpon our heads the Crowne of glorie. Glory and immortalitie is the part onely of such as by continuance in well doing seeke God.
and puts upon our Heads the Crown of glory. Glory and immortality is the part only of such as by Continuance in well doing seek God.
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And our Sauiour is expresse, to you which haue continued with me haue I appointed a kingdome. 2. Meanes. And our Saviour is express, to you which have continued with me have I appointed a Kingdom. 2. Means.
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1. Get an infallible testimony of Gods fauour, arising from the wise application of Gods promises, and the sure witnesse of his Spirit. 2. That thy selfe purified, make conscience to repent of sinne,
1. Get an infallible testimony of God's favour, arising from the wise application of God's promises, and the sure witness of his Spirit. 2. That thy self purified, make conscience to Repent of sin,
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and respect all Gods Commandements. 3. Continue the vse of the meanes of preseruation, as hearing, reading, praying, receiuing of the Sacraments, &c. 4. Ioyne thy selfe with such as daily seeke the Lord. 5. Labour to know the necessary vse and worth of the Lords presence, that so thou maist confesse and professe his goodnesse amid humorous opinions and strange oppositions. 6. Be not too hote and ouer-hastie at first, but meeke, tractable, sociable,
and respect all God's commandments. 3. Continue the use of the means of preservation, as hearing, reading, praying, receiving of the Sacraments, etc. 4. Join thy self with such as daily seek the Lord. 5. Labour to know the necessary use and worth of the lords presence, that so thou Mayest confess and profess his Goodness amid humorous opinions and strange oppositions. 6. Be not too hight and overhasty At First, but meek, tractable, sociable,
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for boysterous, and hot-spurred natures will not hold long. 7. Be euer warie, and circumspect to walke on by feare, alwayes doubting thine owne weaknesse, and suspecting thy strength.
for boisterous, and hot-spurred nature's will not hold long. 7. Be ever wary, and circumspect to walk on by Fear, always doubting thine own weakness, and suspecting thy strength.
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Let him that standeth take heede least he fall. Thus of our direction in seeking the Lord. Let him that Stands take heed lest he fallen. Thus of our direction in seeking the Lord.
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While he may be found ] There is a time (it seemes) when God will be found of his seruants that seeke him:While he may be found ] There is a time (it seems) when God will be found of his Servants that seek him:
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It is his owne promise, and he will not gain-say it.
It is his own promise, and he will not gainsay it.
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The poore shall not alway be forgotten, the hope of the afflicted shall not perish for euer. The poor shall not always be forgotten, the hope of the afflicted shall not perish for ever.
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It makes God yearne within himselfe to see the godly seek him in distresse, and himselfe to with-hold his presence from them.
It makes God yearn within himself to see the godly seek him in distress, and himself to withhold his presence from them.
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Therefore the first time wherein God will be found, is the godly mans exigents, and extremitie:
Therefore the First time wherein God will be found, is the godly men exigents, and extremity:
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When thou art in tribulation saith Moses, and all these things are come vpon thee, at the length, When thou art in tribulation Says Moses, and all these things Are come upon thee, At the length,
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if thou seeke the Lord, he will not forsake thee. Dauid called out of the deepe, and God heard him.if thou seek the Lord, he will not forsake thee. David called out of the deep, and God herd him.
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Moses cryed at the red Sea, and then God was found. Abraham three dayes after the Commandement, found God on the Mount.Moses cried At the read Sea, and then God was found. Abraham three days After the Commandment, found God on the Mount.
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And after three dayes when the case was hopelesse, and the Disciples faith a little preiudiced, Christ rose againe.
And After three days when the case was hopeless, and the Disciples faith a little prejudiced, christ rose again.
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Secondly, another time of finding God, is the time of preaching Gods pure word, by it God knockes at the doore of our hearts, and desires entrance;
Secondly, Another time of finding God, is the time of preaching God's pure word, by it God knocks At the door of our hearts, and Desires Entrance;
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By it he so reueales himselfe to the congregation, that they may spiritually by the illuminated eye of the minde,
By it he so reveals himself to the congregation, that they may spiritually by the illuminated eye of the mind,
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behold him present after an admirable sort among them. The time of preaching the Gospell in Scripture is called the Day of visitation.
behold him present After an admirable sort among them. The time of preaching the Gospel in Scripture is called the Day of Visitation.
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Thirdly, another time of finding, is when we haue vsed all godly exercises, & heauenly meanes in seeking:
Thirdly, Another time of finding, is when we have used all godly exercises, & heavenly means in seeking:
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for to sit still and doe nothing is to want the price. The Spouse in the Canticles wanted her beloued, when shee would not sollow after him,
for to fit still and do nothing is to want the price. The Spouse in the Canticles wanted her Beloved, when she would not sollow After him,
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but lay slugging on her bed.
but lay slugging on her Bed.
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And when we are like standing Ponds, couered with greene and filthie stuffe of idlenesse, we are aliens from God.
And when we Are like standing Ponds, covered with green and filthy stuff of idleness, we Are aliens from God.
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But when we fall to enquiring after him among the watchmen in the darke of the night, through dangerous streets, with a good heart, eagarly, directly, resolutely, continually,
But when we fallen to inquiring After him among the watchmen in the dark of the night, through dangerous streets, with a good heart, eagarly, directly, resolutely, continually,
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then he comes to vs, thrusts in his hand by the hole of the doore, calls vpon vs,
then he comes to us, thrusts in his hand by the hold of the door, calls upon us,
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and brings with him such gracious gifts, as are worthie our paines and industrie. This may teach vs to censure charitably of the afflicted, and distressed in Conscience:
and brings with him such gracious Gifts, as Are worthy our pains and industry. This may teach us to censure charitably of the afflicted, and distressed in Conscience:
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their sorrowes may seeme so much to haue souced them, and they are so sauced with the bitternesse of inward terrours, that to thy thinking God hath vtterly forsaken them.
their sorrows may seem so much to have soused them, and they Are so sauced with the bitterness of inward terrors, that to thy thinking God hath utterly forsaken them.
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But I say learne to be wise, and deceiue not thy selfe. 1. There is a time wherin God will be fauourable vnto them, wipe away their teares,
But I say Learn to be wise, and deceive not thy self. 1. There is a time wherein God will be favourable unto them, wipe away their tears,
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and end their sorrowes, which is best knowne to the Lord, perhaps it shall not be these many yeares, or moneths:
and end their sorrows, which is best known to the Lord, perhaps it shall not be these many Years, or months:
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but sure it shall come, and God will be present. 2. God loues an humbled spirit, yea, it is such a thing that like an Adamant it drawes him thither where it is. 3. God is the God of the afflicted, to giue them ease in his good time, he hath made his promise to them to be their couer from the raine,
but sure it shall come, and God will be present. 2. God loves an humbled Spirit, yea, it is such a thing that like an Adamant it draws him thither where it is. 3. God is the God of the afflicted, to give them ease in his good time, he hath made his promise to them to be their cover from the rain,
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and a wall of defence from the storme and tempest. and a wall of defence from the storm and tempest.
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Besides, consider what may befall thy selfe, their case may be thine, God is able to burthen thee with the like griefes,
Beside, Consider what may befall thy self, their case may be thine, God is able to burden thee with the like griefs,
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and agonies, and therefore deale louingly, wisely, and charitablie with them. Secondly, Is there a time when God will be found;
and agonies, and Therefore deal lovingly, wisely, and charitably with them. Secondly, Is there a time when God will be found;
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then let no good and honest heart be dismaied, though God be not present when it vseth meanes:
then let no good and honest heart be dismayed, though God be not present when it uses means:
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let it not obiect against God and say, Why hidest thou thy selfe, O Lord? For he is not alwayes there at first call,
let it not Object against God and say, Why hidest thou thy self, Oh Lord? For he is not always there At First call,
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neither will he grant (oftentimes) the requests of his people vpon two or three petitions,
neither will he grant (oftentimes) the requests of his people upon two or three petitions,
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or many prayers, and it may be for their further good and profit. 1. The Lord hereby will try their faith, and patience:
or many Prayers, and it may be for their further good and profit. 1. The Lord hereby will try their faith, and patience:
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Iob was tryed to the vttermost, before he found God taking his part, and so became an example of patience.Job was tried to the uttermost, before he found God taking his part, and so became an Exampl of patience.
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2. They may hereby see the weightie Talent of their sinnes, that hath pressed them downe so farre from Gods face.
2. They may hereby see the weighty Talon of their Sins, that hath pressed them down so Far from God's face.
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If the Lord should but lightly touch vs, we should but sleight our sins. 3. Their desire must be the more earnest as his absence is the more painfull;
If the Lord should but lightly touch us, we should but sleight our Sins. 3. Their desire must be the more earnest as his absence is the more painful;
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when the Spouse had sought Christ here and there, and could no where finde him, at length finding him shee tooke fast hold on him,
when the Spouse had sought christ Here and there, and could no where find him, At length finding him she took fast hold on him,
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and would not let him goe.
and would not let him go.
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4. Their prayer and paines is not worth the thing they seeke for, God will keepe it away for a time from them, that they may value it according to a faithfull esteeme:
4. Their prayer and pains is not worth the thing they seek for, God will keep it away for a time from them, that they may valve it according to a faithful esteem:
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and be more earnest, and often in praying, and labour.
and be more earnest, and often in praying, and labour.
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5. Or it may be, all this while God is absent because they haue not sought him according to his will,
5. Or it may be, all this while God is absent Because they have not sought him according to his will,
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or his Word, as Zebedees sonnes, they asked they knew not what:
or his Word, as Zebedee's Sons, they asked they knew not what:
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or after such a sort, or in such a thing as he will not be found in,
or After such a sort, or in such a thing as he will not be found in,
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as Paul sought God to remoue away the pricke of the flesh, yet God would not be found in that;
as Paul sought God to remove away the prick of the Flesh, yet God would not be found in that;
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but in the supply of sufficient grace was he found.
but in the supply of sufficient grace was he found.
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But for all this that I haue said, God will be found of such as seeke him in feare and awe,
But for all this that I have said, God will be found of such as seek him in Fear and awe,
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and after a good and godly manner.
and After a good and godly manner.
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Ob: But I am vnworthie to finde God, who haue prouoked his wrath like an vnkind wretch, and that euery day. Ob: But I am unworthy to find God, who have provoked his wrath like an unkind wretch, and that every day.
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Ans: Esteeme not lesse of thy selfe then God esteemeth of thee, in euery nation he that feareth him is found of him. He keepeth open house: Ans: Esteem not less of thy self then God esteems of thee, in every Nation he that fears him is found of him. He Keepeth open house:
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his heauenly Palace hath three gates in the East, three in the West, three in the North, three in the South, that the glory of Iewes & Gentiles may come in:
his heavenly Palace hath three gates in the East, three in the West, three in the North, three in the South, that the glory of Iewes & Gentiles may come in:
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He thinketh not his owne presence too good for vs: but where he is there shall his seruants be.
He Thinketh not his own presence too good for us: but where he is there shall his Servants be.
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This was his promise, because it was his pleasure. Therefore Christ saith to his Father.
This was his promise, Because it was his pleasure. Therefore christ Says to his Father.
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Father I will that those whom thou hast giuen me be with me, that they may see that glory which thou hast giuen me. Father I will that those whom thou hast given me be with me, that they may see that glory which thou hast given me.
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With this hope he comforted his Disciples; In my Fathers house are many mansions, I goe to prepare a place for you;
With this hope he comforted his Disciples; In my Father's house Are many mansions, I go to prepare a place for you;
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and if I goe to prepare a place for you, I will come againe and receiue you vnto me, that where I am there may yee also be. and if I go to prepare a place for you, I will come again and receive you unto me, that where I am there may ye also be.
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Seeke God while he may be found ] Another thing worthie obseruation, is the opportunitie of seeking,Seek God while he may be found ] another thing worthy observation, is the opportunity of seeking,
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so as God may be found, and that is the present time; Hence learne againe, that the most seasonable season to seeke God is the present season.
so as God may be found, and that is the present time; Hence Learn again, that the most seasonable season to seek God is the present season.
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There is a time for each thing vnder the Sunne, saith Salomon, but for this dutie, no time so conuenient as the very instant.
There is a time for each thing under the Sun, Says Solomon, but for this duty, no time so convenient as the very instant.
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In worldly businesse deliberation is very necessary, & it is held a great point of policie to deliberate long before a man determine any thing:
In worldly business deliberation is very necessary, & it is held a great point of policy to deliberate long before a man determine any thing:
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but in this case it is dangerous to stand to deliberate. 1. Because to deferre is vaine and fond presumption.
but in this case it is dangerous to stand to deliberate. 1. Because to defer is vain and found presumption.
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I neede not yet seeke God sayth the yongster, nor repent, nor pray, nor doe well, &c. It is not good to be religious too soone,
I need not yet seek God say the youngster, nor Repent, nor pray, nor doe well, etc. It is not good to be religious too soon,
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for feare yong Saints proue old Deuils: when I am growne old then I will bethinke my selfe of this matter.
for Fear young Saints prove old Devils: when I am grown old then I will bethink my self of this matter.
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Vpon this in-bred presumption he is all for to morrow, crying out with Domitians Crow, Cras, cras, to morrow, to morrow,
Upon this inbred presumption he is all for to morrow, crying out with Domitians Crow, Cras, cras, to morrow, to morrow,
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when as he knoweth not what the morrow may bring forth, Conuersion, or Confusion.
when as he Knoweth not what the morrow may bring forth, Conversion, or Confusion.
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Augustine in that excellent Booke of his Confessions, speaketh to all yong men in his owne person, perswading them not to deferre this good worke. Augustine in that excellent Book of his Confessions, speaks to all young men in his own person, persuading them not to defer this good work.
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How long, saith he, shall I say to morrow to morrow? Why doe I not now? Why do I not now make an end of this filthines? Yea, the very Heathen Poets haue condemned this procrastination,
How long, Says he, shall I say to morrow to morrow? Why do I not now? Why do I not now make an end of this filthiness? Yea, the very Heathen Poets have condemned this procrastination,
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and would haue men to lay hold on the present time. It was good counsell which good Eleazar gaue his Disciples;
and would have men to lay hold on the present time. It was good counsel which good Eleazar gave his Disciples;
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Be sure yee repent one day before death. Be sure ye Repent one day before death.
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When replie was made, the day of death is vncertaine, therefore he said repent this day least to morrow yee die. Thus stands our case.
When reply was made, the day of death is uncertain, Therefore he said Repent this day lest to morrow ye die. Thus Stands our case.
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A poore traueller by chance slips into a pit, and in his fall catches hold of one twigge. A poor traveller by chance slips into a pit, and in his fallen Catches hold of one twig.
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The pit is deepe, and in the bottome full of cruell Serpents. While there he hangeth by that poore twig, anon comes an hunger-bitten beast, which byting,
The pit is deep, and in the bottom full of cruel Serpents. While there he hangs by that poor twig, anon comes an hunger-bitten beast, which biting,
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and browzing on other boughes, is each moment ready to crop off that twig: Now in what a wofull plight is this distressed creature.
and browzing on other boughs, is each moment ready to crop off that twig: Now in what a woeful plighted is this distressed creature.
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This traueller is man, the slender twig is fraile life, this pit is hell, those Serpents, fiends,
This traveller is man, the slender twig is frail life, this pit is hell, those Serpents, fiends,
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and wormes of Conscience, the hunger-bitten beast is death:
and worms of Conscience, the hunger-bitten beast is death:
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Say now were it not foolish presumption to deferre Repentance vpon hope of long life, depending on so doubtfull condition? Many yong men are taken away on the sudden,
Say now were it not foolish presumption to defer Repentance upon hope of long life, depending on so doubtful condition? Many young men Are taken away on the sudden,
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before euer they looke, or prepare for death.
before ever they look, or prepare for death.
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They spend their daies in wealth and suddenly they goe downe to the graue, and are cropt off as an eare of Corne. They spend their days in wealth and suddenly they go down to the graven, and Are cropped off as an ear of Corn.
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Haue we not examples euery day almost of some that goe well to bed at night,
Have we not Examples every day almost of Some that go well to Bed At night,
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and are found dead in the morning? And of others that drop downe by the high way side,
and Are found dead in the morning? And of Others that drop down by the high Way side,
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and die in the field? We may not take vpon vs to determine peremptorily of such, because the iudgements of God are vnsearchable,
and die in the field? We may not take upon us to determine peremptorily of such, Because the Judgments of God Are unsearchable,
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and his wayes past finding out. Therefore adde not one euill day vnto another. Sufficient for the day is the euill thereof: and his ways passed finding out. Therefore add not one evil day unto Another. Sufficient for the day is the evil thereof:
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yesterday, to day, to morrow, time past, present, and to come, that is, all the dayes of our life are NONLATINALPHABET dayes of sorrow. 2. Delay is danderous: yesterday, to day, to morrow, time past, present, and to come, that is, all the days of our life Are days of sorrow. 2. delay is danderous:
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breeds second nature, and custome of euill, whereon God vsually layeth a fearefull commination; Let him that is filthie be filthie still.
breeds second nature, and custom of evil, whereon God usually Layeth a fearful commination; Let him that is filthy be filthy still.
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And when the soule is invred to an euill habit, it is hardly capable of better impressions and vertuous dispositions.
And when the soul is inured to an evil habit, it is hardly capable of better impressions and virtuous dispositions.
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Can the Black-moore change his skin, or the Leopard his spots? So hard it is for them to doe well who haue learned to doe euill. Can the Blackamoor change his skin, or the Leopard his spots? So hard it is for them to do well who have learned to do evil.
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The Israelites long acquainted with Egyptian bondage, were loath to leaue it;
The Israelites long acquainted with Egyptian bondage, were loath to leave it;
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but the hurt was their owne, & their losse had beene greater if the Lord had not redeemed them with a strong arme.
but the hurt was their own, & their loss had been greater if the Lord had not redeemed them with a strong arm.
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When sinne pleads prescription, and Sathan possession, the Soule of the Combatant shall finde enough to doe to be rid of it;
When sin pleads prescription, and Sathan possession, the Soul of the Combatant shall find enough to do to be rid of it;
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for, his bones were filled with the sinnes of his youth, and now they will sleepe with him in the dust.
for, his bones were filled with the Sins of his youth, and now they will sleep with him in the dust.
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3. Deferred seeking is dismall and disasterous. 3. Deferred seeking is dismal and disastrous.
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He that neglects to day shall haue no time to morrow, but shall for his negligence purchase an eternitie of displeasure.
He that neglects to day shall have no time to morrow, but shall for his negligence purchase an eternity of displeasure.
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The rich man, Luk. 12. promised himselfe many dayes of pleasure;
The rich man, Luk. 12. promised himself many days of pleasure;
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But thou foole (saith the Text) this night shall they fetch away thy soule. But thou fool (Says the Text) this night shall they fetch away thy soul.
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And many a man feeds his conceit with an Euening Conuersion, and with the Backe, to spread his wings of Repentance in the twi-light;
And many a man feeds his conceit with an Evening Conversion, and with the Back, to spread his wings of Repentance in the twilight;
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but that is not Gods houre, and therefore his head and heart may ake with crying,
but that is not God's hour, and Therefore his head and heart may ache with crying,
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but shall not be the better, for he shall end his dayes in woe:
but shall not be the better, for he shall end his days in woe:
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this is an approued truth, Esan sought the blessing in vaine, though he sought it with teares,
this is an approved truth, Esan sought the blessing in vain, though he sought it with tears,
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when there was no place for Repentance. when there was no place for Repentance.
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The fiue foolish Virgins comming too late, when the Bridegroome was entred, and the doore shut, had a fearefull and finall repulse, I know yee not; When I called, yee answered not; The fiue foolish Virgins coming too late, when the Bridegroom was entered, and the door shut, had a fearful and final repulse, I know ye not; When I called, ye answered not;
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when I said, Returne to me yee sonnes of Adam, yee would not returne: therefore when you shall call vpon me I will not answere; when I said, Return to me ye Sons of Adam, ye would not return: Therefore when you shall call upon me I will not answer;
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when you seeke me early I will not be found, &c. Oh, therefore let vs not wast away that little light of time left vs, in gaming, ryoting, reuelling, drinking, dauncing, dallying, swaggering, swearing, &c. but take present hold on it so friendly smyling;when you seek me early I will not be found, etc. O, Therefore let us not wast away that little Light of time left us, in gaming, rioting, revelling, drinking, dancing, dallying, swaggering, swearing, etc. but take present hold on it so friendly smiling;
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for, as Christ sayd of Iohn Baptist, This is Eliah, if yee will receiue him;
for, as christ said of John Baptist, This is Elijah, if ye will receive him;
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So, I say, This is the time of our repentance, euen this houre, this minute, this moment.
So, I say, This is the time of our Repentance, even this hour, this minute, this moment.
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For the performance of this speed requiring dutie, we neither want sufficient Precepts, nor examples of others.
For the performance of this speed requiring duty, we neither want sufficient Precepts, nor Examples of Others.
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First, we haue many incitements and precepts. 1. Of Christ.
First, we have many incitements and Precepts. 1. Of christ.
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Walke in the light while yee haue the light, for the night commeth when no man can worke. Walk in the Light while ye have the Light, for the night comes when no man can work.
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Ierusalem, Ierusalem, would to God that in this thy day, &c. 2. Of Gods Children, who all are so nearely conioyned in vrging the present opportunitie, that they need not be rehearsed, counselling vs in generall to buy the truth, but not to sell it, to redeeme the time, to gird vp our loines, &c. Secondly, we haue store of examples vnto this dutie, Ierusalem, Ierusalem, would to God that in this thy day, etc. 2. Of God's Children, who all Are so nearly conjoined in urging the present opportunity, that they need not be rehearsed, counseling us in general to buy the truth, but not to fell it, to Redeem the time, to gird up our loins, etc. Secondly, we have store of Examples unto this duty,
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as 1. of Christ, who like a Gyantran his race, and as the Sunne in the firmament he went about preaching the word, doing good, and healing all diseases among the people.
as 1. of christ, who like a Gyantran his raze, and as the Sun in the firmament he went about preaching the word, doing good, and healing all diseases among the people.
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He gaue his eyes no sleepe, his eye-lids no slumber, nor the temples of his head any rest,
He gave his eyes no sleep, his eyelids no slumber, nor the Temples of his head any rest,
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vntill his Father gaue him his Quietus est: Sit thou on my right hand.
until his Father gave him his Quietus est: Fit thou on my right hand.
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2. Of the Angels, who attend the Lord, and doe his heasts and his will at the first command with speed, they make no delayes,
2. Of the Angels, who attend the Lord, and do his hests and his will At the First command with speed, they make no delays,
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but when the Lords pleasure is to doe his message they runne. 3. Of holy and godly men, to whom as soone as the Lord sayth, Seeke my face, they forthwith addresse themselues to it,
but when the lords pleasure is to do his message they run. 3. Of holy and godly men, to whom as soon as the Lord say, Seek my face, they forthwith address themselves to it,
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and shape this answere, Thy face Lord will we seeke.
and shape this answer, Thy face Lord will we seek.
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Zacheus being bidden to come downe from the tree, came downe hastily, and receiued Christ ioyfully. Zacchaeus being bidden to come down from the tree, Come down hastily, and received christ joyfully.
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When God charged Iacob to returne into the land of his Fathers, and to his kindred, he protracted no time, When God charged Iacob to return into the land of his Father's, and to his kindred, he protracted no time,
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but informing Rahell and Lea of the necessitie of his voyage, he suddenly departed, without taking his leaue of Laban; and the prophet Dauid sayth of himselfe, I considered my wayes, and turned my feete vnto thy testimonies, I made haste,
but informing Rachel and Lea of the necessity of his voyage, he suddenly departed, without taking his leave of Laban; and the Prophet David say of himself, I considered my ways, and turned my feet unto thy testimonies, I made haste,
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and delayed not the time, &c. Againe, we are taught from the vnreasonable creatures, to obserue our time, The Storke knoweth her appointed time, the swallow her season. and delayed not the time, etc. Again, we Are taught from the unreasonable creatures, to observe our time, The Stork Knoweth her appointed time, the swallow her season.
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Why should we that are endowed with reason neglect the gracious time, why stand we idle, or sit we gaping one on another? Let vs put on the shooes of the preparation of the Gospell on our feete, and let vs take the staues of trauellers in our hands, that so we may make hast to him, who will crowne our righteousnesse imputed by Christ, with glory and immortalitie.
Why should we that Are endowed with reason neglect the gracious time, why stand we idle, or fit we gaping one on Another? Let us put on the shoes of the preparation of the Gospel on our feet, and let us take the staves of travellers in our hands, that so we may make haste to him, who will crown our righteousness imputed by christ, with glory and immortality.
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This Doctrine makes against all such as haue a iust opportunitie of Repentance, and yet driue it off.
This Doctrine makes against all such as have a just opportunity of Repentance, and yet driven it off.
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Some are visited with the weightie hand of God, through sicknesse, infirmities, losses, &c. One would thinke this time would wholly presse their Consciences with this so good a dutie,
some Are visited with the weighty hand of God, through sickness, infirmities, losses, etc. One would think this time would wholly press their Consciences with this so good a duty,
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and vrge a perseuerance of humiliation, but yet behold, no sooner is Gods hand remoued from them,
and urge a perseverance of humiliation, but yet behold, no sooner is God's hand removed from them,
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but like Horses well fatted, and pampered, they kicke against their maister, and fall to tumbling in their out-casted dung.
but like Horses well fatted, and pampered, they kick against their master, and fallen to tumbling in their out-casted dung.
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Others vnder the painefull Ministery, and while the zeale thereof seemes to touch them, are all on the spurre, they will cry,
Others under the painful Ministry, and while the zeal thereof seems to touch them, Are all on the spur, they will cry,
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and take on as if they were vtterly destroyed, they will seeme to reforme all whatsoeuer hath beene done amisse;
and take on as if they were utterly destroyed, they will seem to reform all whatsoever hath been done amiss;
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but like stubborne and deceitfull seruants, (that stand silent and mute before their masters) they will laugh,
but like stubborn and deceitful Servants, (that stand silent and mute before their Masters) they will laugh,
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and spend time idlie, and lasciuiously, when they are departed from it:
and spend time idly, and lasciviously, when they Are departed from it:
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they forget the word, yea, themselues, and so with the dogge they returne to their wonted vomit.
they forget the word, yea, themselves, and so with the dog they return to their wonted vomit.
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Others are in strength of bodie and soundnesse of the members, and they need not returne to God till they waxe wan, and weake, and feeble: Others Are in strength of body and soundness of the members, and they need not return to God till they wax wan, and weak, and feeble:
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and then (they say) is their time. But let me frame such an opponent and times-enemie this answere;
and then (they say) is their time. But let me frame such an opponent and times-enemie this answer;
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if thou doest not forsake thy sinnes, and turne to God till thou be weake and feeble,
if thou dost not forsake thy Sins, and turn to God till thou be weak and feeble,
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then thy sinnes will forsake thee, and not thou them:
then thy Sins will forsake thee, and not thou them:
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What thankes is it for a drunkard to giue ouer his drunkennesse, when he is not able any longer to goe to the Alehouse? Or for the Whoremaster to leaue his whoredome,
What thanks is it for a drunkard to give over his Drunkenness, when he is not able any longer to go to the Alehouse? Or for the Whoremaster to leave his whoredom,
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when he hath no strength for the performance, and execution of his filthie desire? A man should willingly part with his sinnes euen while he is able to commit them,
when he hath no strength for the performance, and execution of his filthy desire? A man should willingly part with his Sins even while he is able to commit them,
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and not by constraint when there is no remedie. Secondly, the time of weaknesse, dotage, &c. is not Gods appointed opportunitie:
and not by constraint when there is no remedy. Secondly, the time of weakness, dotage, etc. is not God's appointed opportunity:
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If a man would then he cannot soundly turne to God, for all the parts of bodie,
If a man would then he cannot soundly turn to God, for all the parts of body,
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and powers of soule will loose their vertue, and neither part nor power can performe their office.
and Powers of soul will lose their virtue, and neither part nor power can perform their office.
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The brawne of the armes they fall away; the keepers of the house, that is, the hands which defend the bodie tremble; The brawn of the arms they fallen away; the keepers of the house, that is, the hands which defend the body tremble;
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the strong men, that is, the legges that should carry the bodie, doe bow themselues,
the strong men, that is, the legs that should carry the body, do bow themselves,
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and waxe faint, the eyes that looke out at the windowes are darke, and obscure, the Grinders, that is, the teeth, fall out of the head:
and wax faint, the eyes that look out At the windows Are dark, and Obscure, the Grinders, that is, the teeth, fallen out of the head:
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the doores of the lips are shut, the iawes fallen, and the daughters of singing, that is, the eares are abased, being vnable any longer to heare the sound of Musicke:
the doors of the lips Are shut, the Jaws fallen, and the daughters of singing, that is, the ears Are abased, being unable any longer to hear the found of Music:
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the memorie is dulled, the vnderstanding darkned, &c. And further least a man should thinke the time of dotage,
the memory is dulled, the understanding darkened, etc. And further lest a man should think the time of dotage,
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and of weaknesse the most conuenient time to seeke the Lord, Salomon brings in that decrepit age, deafe, blind, lame, halt, short winded, full of aches in his bones, cramps in his ioynts,
and of weakness the most convenient time to seek the Lord, Solomon brings in that decrepit age, deaf, blind, lame, halt, short winded, full of aches in his bones, cramps in his Joints,
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and sundry diseases in his bodie, trembling on a staffe, with shaking lips, and almost robbed of all senses;
and sundry diseases in his body, trembling on a staff, with shaking lips, and almost robbed of all Senses;
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as if he might say, Now looke, and tell me whether this weake time, this feeble age, be the acceptable time and day of conuersion? When this age oppressed Barzillai, then could he say, Can I discerne betweene good and euill? Haue I any taste in that I eate or drinke, &c. He confessed that his weaknesse was so great, that both bodie and mind were disabled from attending on the King, much more from attending this worke of grace.
as if he might say, Now look, and tell me whither this weak time, this feeble age, be the acceptable time and day of conversion? When this age oppressed Barzillai, then could he say, Can I discern between good and evil? Have I any taste in that I eat or drink, etc. He confessed that his weakness was so great, that both body and mind were disabled from attending on the King, much more from attending this work of grace.
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Others also are readie to plead the mercifulnesse of God, to giue toleration to presumptuous procrastination:
Others also Are ready to plead the mercifulness of God, to give toleration to presumptuous procrastination:
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Oh, God is mercifull, hereupon the yong man is loose, the drunkard ryotous, the rich man cruell, the swearer blasphemous, the adulterer vicious,
O, God is merciful, hereupon the young man is lose, the drunkard riotous, the rich man cruel, the swearer blasphemous, the adulterer vicious,
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and each man adulterate and beastiall in his kinde;
and each man adulterate and bestial in his kind;
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But let such bold flinder-mice know withall, that God is as speedie in iustice to punish the euill and vngodly men,
But let such bold flinder-mice know withal, that God is as speedy in Justice to Punish the evil and ungodly men,
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as he is full of mercie for the vse and reward of his owne dearelings.
as he is full of mercy for the use and reward of his own dearelings.
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The hope of the wicked is hopelesse, the Lord hath said it, he will visit their iniquities, and laugh at their destruction;
The hope of the wicked is hopeless, the Lord hath said it, he will visit their iniquities, and laugh At their destruction;
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and they shall finde that true (for all their presumptions) which the Apostle relateth, viz. that it is a fearefull thing to fall into the hands of God, who is a consuming fire.
and they shall find that true (for all their presumptions) which the Apostle relateth, viz. that it is a fearful thing to fallen into the hands of God, who is a consuming fire.
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The mercie of God should lead men to repentance, and make preparation for the day of grace. The mercy of God should led men to Repentance, and make preparation for the day of grace.
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Others are forward to excuse their delay.
Others Are forward to excuse their Delay.
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I pray you, did not the theefe on the Crosse seeke the Lord by Repentance at the last houre of his life,
I pray you, did not the thief on the Cross seek the Lord by Repentance At the last hour of his life,
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and found him to his comfort? I grant its true, but it followes not thereon that euery one so seeking shall partake of GODS fauour.
and found him to his Comfort? I grant its true, but it follows not thereon that every one so seeking shall partake of GOD'S favour.
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This example was extraordinary, and giuen of God, that sinners should not presume, and that true paenitentiaries should not despaire.
This Exampl was extraordinary, and given of God, that Sinners should not presume, and that true paenitentiaries should not despair.
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It is folly and great madnesse to deferre vntill the last, in regard of this one patterne and example, it being left without precept.
It is folly and great madness to defer until the last, in regard of this one pattern and Exampl, it being left without precept.
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Fie on this slaggering and staggering of Christians, who gape after Meteors in the aire, cast beyond the Moone,
Fie on this slaggering and staggering of Christians, who gape After Meteors in the air, cast beyond the Moon,
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and are doubtfull, when they hazard nothing but vanitie, which would hazard their soules.
and Are doubtful, when they hazard nothing but vanity, which would hazard their Souls.
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They murmure at present conuersion, and say with the Disciples, This is an hard saying, who can beare it? Or else they seeke to shift it off as they did, who were called on to re-edifie the Temple,
They murmur At present conversion, and say with the Disciples, This is an hard saying, who can bear it? Or Else they seek to shift it off as they did, who were called on to re-edify the Temple,
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and answered, It is not yet time to build, &c. Secondly, this Doctrine may likewise serue for Instruction;
and answered, It is not yet time to built, etc. Secondly, this Doctrine may likewise serve for Instruction;
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God biddeth, and it is our dutie to hold opportunitie by the fore-locke, by a little staying behind, it will slip away, God bids, and it is our duty to hold opportunity by the forelock, by a little staying behind, it will slip away,
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and we shall not be able to catch hold of it. Now the Lord will be found, but anon he is gone, and will absent himselfe,
and we shall not be able to catch hold of it. Now the Lord will be found, but anon he is gone, and will absent himself,
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as the Prophet tells vs, They shall goe with their sheepe and their Bullockes to seeke the Lord,
as the Prophet tells us, They shall go with their sheep and their Bullocks to seek the Lord,
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but they shall not find him, for he hath with-drawne himselfe from them. but they shall not find him, for he hath withdrawn himself from them.
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Oh, therefore when God putteth any good motion into our hearts of seeking, let vs forthwith addresse our selues vnto it,
O, Therefore when God putteth any good motion into our hearts of seeking, let us forthwith address our selves unto it,
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as Abrahams seruant that was sent to prouide a wife for his son Isaac, when he had had good successe,
as Abrahams servant that was sent to provide a wife for his son Isaac, when he had had good success,
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and well effected the businesse which he came for, hasted home to his Master:
and well effected the business which he Come for, hasted home to his Master:
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And when Rebeccaes friends requested him to stay ten dayes, because they were loath to part with her on the sodaine, he would not yeeld at any hand:
And when Rebecca's Friends requested him to stay ten days, Because they were loath to part with her on the sudden, he would not yield At any hand:
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No, hinder me not, saith he, seeing the Lord hath prospered my iourney, but send me away that I may goe to my Master: No, hinder me not, Says he, seeing the Lord hath prospered my journey, but send me away that I may go to my Master:
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So should we suffer nothing at all to hinder vs, but euen make hast to turne to the Lord vpon the first motion.
So should we suffer nothing At all to hinder us, but even make haste to turn to the Lord upon the First motion.
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There is a good saying to this purpose in the booke of Ecclesiasticus, Make no tarrying to seeke the Lord,
There is a good saying to this purpose in the book of Ecclesiasticus, Make no tarrying to seek the Lord,
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and put not off from day to day, for sodainly shall the wrath of the Lord breake forth,
and put not off from day to day, for suddenly shall the wrath of the Lord break forth,
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and in thy securitie thou shalt be destroyed. and in thy security thou shalt be destroyed.
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Ob: But it will be said, Hast makes wast, faire and softly goe farre, soft fire makes sweet Malt, the hastie man neuer wanted woe. Ob: But it will be said, Hast makes wast, fair and softly go Far, soft fire makes sweet Malt, the hasty man never wanted woe.
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Ans: All these be true, and good often in temporall affaires, yea, and sometimes also in businesses touching the soule; Ans: All these be true, and good often in temporal affairs, yea, and sometime also in businesses touching the soul;
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Let not him that beleeueth make haste; be not too credulous of euery thing without triall. Let not him that Believeth make haste; be not too credulous of every thing without trial.
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But in this case of seeking the Lord, these Prouerbes hold not true, we haue no larger bounds then the present, the instant, the moment.
But in this case of seeking the Lord, these Proverbs hold not true, we have no larger bounds then the present, the instant, the moment.
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If we slacke our zeale neuer so little, euery baite of drunkennesse, obiect of couetousnesse, presented glance of wantonnesse, will offer it selfe as a temptation, to alter,
If we slack our zeal never so little, every bait of Drunkenness, Object of covetousness, presented glance of wantonness, will offer it self as a temptation, to altar,
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or at least, to hinder our intended Conuersion.
or At least, to hinder our intended Conversion.
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And albeit, they say as the Deuils said to Christ, Why tormentest thou vs before the time? Yet brethren, the time is alreadie come,
And albeit, they say as the Devils said to christ, Why tormentest thou us before the time? Yet brothers, the time is already come,
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and now is, wherein God conuerseth with vs most graciously by his Spirit, and most familiarly by his word, let vs therefore gather Manna early in the morning before the Sunne melt it away,
and now is, wherein God Converseth with us most graciously by his Spirit, and most familiarly by his word, let us Therefore gather Manna early in the morning before the Sun melt it away,
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and let vs walke in the light while we haue it, then shall our darkenesse be turned into light, our sorrow into ioy, our baldnesse into beautie,
and let us walk in the Light while we have it, then shall our darkness be turned into Light, our sorrow into joy, our baldness into beauty,
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and for sack-cloath we shall be decked with garments of gladnesse;
and for Sackcloth we shall be decked with garments of gladness;
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then shall heauen and earth, Angels and men, and all creatures else clap their hands for ioy of our Conuersion, all meeting in this cloze.
then shall heaven and earth, Angels and men, and all creatures Else clap their hands for joy of our Conversion, all meeting in this close.
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Praysed be the Lord, (who hath such pleasure in his seruants) that he will be found of them to their Saluation. Amen. FINIS.
Praised be the Lord, (who hath such pleasure in his Servants) that he will be found of them to their Salvation. Amen. FINIS.
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