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THE RIGHTEOVS MANS PLEA TO TRVE HAPPINESSE. Preached in Ten Sermons. PSAL. 4.6. There be many that say who will shew us any good? Lord life thou up the light of thy countenance upon us.
THE RIGHTEOUS MANS PLEA TO TRUE HAPPINESS. Preached in Ten Sermons. PSALM 4.6. There be many that say who will show us any good? Lord life thou up the Light of thy countenance upon us.
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WEe have treated formely, of the use and benefit, of a forme of sound and wholsome words.
we have treated formerly, of the use and benefit, of a Form of found and wholesome words.
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The last time I gave you that forme, which I did in a prudentiall way: The summe of which consisted of 52. Heads, or Particulars;
The last time I gave you that Form, which I did in a prudential Way: The sum of which consisted of 52. Heads, or Particulars;
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partly belonging to the Porch and Frontispice, and partly to the Pile, and Edifice it selfe:
partly belonging to the Porch and Frontispice, and partly to the Pile, and Edifice it self:
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There were foure things, that I desire to premise in the Frontispice, Concerning Happinesse. Concerning Religion. Concerning the Church. Concerning the Scriptures.
There were foure things, that I desire to premise in the Frontispice, Concerning Happiness. Concerning Religion. Concerning the Church. Concerning the Scriptures.
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And they are all of generall importance, in the first gate and entrance;
And they Are all of general importance, in the First gate and Entrance;
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as being the first grand inquiries, that will be made (as it were) in the entry.
as being the First grand inquiries, that will be made (as it were) in the entry.
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How shall a man attaine to true happinesse? That is the very first thought, the very first desire of the soule:
How shall a man attain to true happiness? That is the very First Thought, the very First desire of the soul:
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and the very scope and summe of all a mans labours and endeavours: and the very scope and summe of Religon.
and the very scope and sum of all a men labours and endeavours: and the very scope and sum of Religion.
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And the resolution of that brings in the second:
And the resolution of that brings in the second:
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That the onely happinesse is (how ever men mistake) I say the onely way to attaine true happinesse is, by the Knowledge, Feare,
That the only happiness is (how ever men mistake) I say the only Way to attain true happiness is, by the Knowledge, fear,
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and Service of God, according to the true Religion. And that (as I said) leads to the second Inquirie, which is
and Service of God, according to the true Religion. And that (as I said) leads to the second Inquiry, which is
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There be many Religions in the world:
There be many Religions in the world:
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How shall a man know which is the true Religion? Which of all the rest is that, that the soule may rest upon? And the answer will be:
How shall a man know which is the true Religion? Which of all the rest is that, that the soul may rest upon? And the answer will be:
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That neither the Pagan and Heathenish, nor the Iewish, nor the Mahumetane: but in a word, the Christian Religion, which is professed in the Church of God; that is the true Religion.
That neither the Pagan and Heathenish, nor the Jewish, nor the Mohammedan: but in a word, the Christian Religion, which is professed in the Church of God; that is the true Religion.
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And that brings us to the third, which is, But there be many pretenders to the Church;
And that brings us to the third, which is, But there be many pretenders to the Church;
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and a man knowes not which of them is the true Church? The resolution will be, the Protestant Church :
and a man knows not which of them is the true Church? The resolution will be, the Protestant Church:
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That Church that submits its selfe to be regulated by the Scriptures, is the true Church;
That Church that submits its self to be regulated by the Scriptures, is the true Church;
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and then the fourth will be concerning the Scriptures.
and then the fourth will be Concerning the Scriptures.
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I am now to beginne, and therefore have chosen this portion of Scripture for that purpose;
I am now to begin, and Therefore have chosen this portion of Scripture for that purpose;
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concerning the first of these foure, viz. Concerning Happinesse.
Concerning the First of these foure, viz. Concerning Happiness.
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Now I will but briefely acquaint you, with one thing which I did not doe the last time, and so goe on.
Now I will but briefly acquaint you, with one thing which I did not do the last time, and so go on.
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There be (as I have said) 52. Heads in the whole, for I framed it so at the first;
There be (as I have said) 52. Heads in the Whole, for I framed it so At the First;
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that (if it might be possible) I might goe thorough it, in the compasse of one yeare.
that (if it might be possible) I might go through it, in the compass of one year.
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There be these foure in the entrance, besides the Body; and in the Body it selfe there be fortie eight;
There be these foure in the Entrance, beside the Body; and in the Body it self there be fortie eight;
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whereof there be twenty foure things to be knowne and beleeved; twelve in Generall, and twelve more Particular:
whereof there be twenty foure things to be known and believed; twelve in General, and twelve more Particular:
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and there be as many more, concerning things to be done and practised: Twelve concerning the summe of duties, that are to be practised of a Christian:
and there be as many more, Concerning things to be done and practised: Twelve Concerning the sum of duties, that Are to be practised of a Christian:
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and twelve concerning the helpes and furtherances that may be used, for the better inabling of us to the practise of those duties.
and twelve Concerning the helps and furtherances that may be used, for the better enabling of us to the practice of those duties.
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Now in every of those for our better instruction, I purpose to observe, both the fundamentall truths which are most maine and vitall, belonging to every Christian:
Now in every of those for our better instruction, I purpose to observe, both the fundamental truths which Are most main and vital, belonging to every Christian:
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and will note by the way the opposite errors:
and will note by the Way the opposite errors:
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and withall, as occasion shall serve (as I am able) cleare the doubts that may be incident;
and withal, as occasion shall serve (as I am able) clear the doubts that may be incident;
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whether questions by way of Speculation, or cases, by way of practise and conscience.
whither questions by Way of Speculation, or cases, by Way of practice and conscience.
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And generally I aime at this, to comprehend the summe of all the maine things, in every one of those Points:
And generally I aim At this, to comprehend the sum of all the main things, in every one of those Points:
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each of them in foure principles, or foure Points of Doctrine; and to dispatch as neere as may be one of them at a time.
each of them in foure principles, or foure Points of Doctrine; and to dispatch as near as may be one of them At a time.
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But yet there is one thing that may seeme to be wanting; and I will give but a briefe account of that. It is thus
But yet there is one thing that may seem to be wanting; and I will give but a brief account of that. It is thus
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There is nothing at all concerning Divinity in generall, I purposely omitted it: Partly because that discourse may prove more Scholasticall than popular;
There is nothing At all Concerning Divinity in general, I purposely omitted it: Partly Because that discourse may prove more Scholastical than popular;
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and not so fit to be treated of in such an Auditory:
and not so fit to be treated of in such an Auditory:
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and partly, because so much as may be usefull in such an Auditory, I shall have occasion in the first entrance to touch on.
and partly, Because so much as may be useful in such an Auditory, I shall have occasion in the First Entrance to touch on.
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I begin then with the Argument wee have in hand.
I begin then with the Argument we have in hand.
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And as I said, I propound to myselfe not to exceede the number of foure Observations, in which I shall comprehend the maine fundamentall things concerning every Point;
And as I said, I propound to myself not to exceed the number of foure Observations, in which I shall comprehend the main fundamental things Concerning every Point;
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and so I shall doe in this. Some thing I must therefore first premise in generall:
and so I shall do in this. some thing I must Therefore First premise in general:
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concerning Happinesse, and concerning the desire of it, which is the summe (as I said before) of all the desires of men:
Concerning Happiness, and Concerning the desire of it, which is the sum (as I said before) of all the Desires of men:
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and the scope of all Religion:
and the scope of all Religion:
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whether all other instructions, and truths that are to be handled, are all to be referred.
whither all other instructions, and truths that Are to be handled, Are all to be referred.
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And secondly, I shall speake wherein Happinesse doth consist.
And secondly, I shall speak wherein Happiness does consist.
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Both negatively, that the whole world, and the concurrent meeting of all earthly things cannot make a man happy.
Both negatively, that the Whole world, and the concurrent meeting of all earthly things cannot make a man happy.
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And affirmatively that the fruition of God alone, and his favour doth make the soule truely happy.
And affirmatively that the fruition of God alone, and his favour does make the soul truly happy.
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And in the last place, I shall speake of the way, for the attaining of Happinesse, viz. That it is onely by the knowledge and practise of the true Religion.
And in the last place, I shall speak of the Way, for the attaining of Happiness, viz. That it is only by the knowledge and practice of the true Religion.
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Those will be the maine Points, I shall speake of.
Those will be the main Points, I shall speak of.
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And though some of these particulars might happily be more fully propounded out of some other text of Scripture:
And though Some of these particulars might happily be more Fully propounded out of Some other text of Scripture:
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yet because I would not multiply more than needs;
yet Because I would not multiply more than needs;
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where I can finde a text, that in any good analogie will fit me, I will confine my selfe to that,
where I can find a text, that in any good analogy will fit me, I will confine my self to that,
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and so in this, where will be all those things contained that I intend to prosecute in this argument. Some explicitely, and some implicitely;
and so in this, where will be all those things contained that I intend to prosecute in this argument. some explicitly, and Some implicitly;
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and yet all directly enough, if we well consider the Text. I must not stand upon the Coherence;
and yet all directly enough, if we well Consider the Text. I must not stand upon the Coherence;
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in briefe therefore, in a word.
in brief Therefore, in a word.
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The summe of the Psalme (besides the Title) consists 1. Partly, of an humble petition of Grace.
The sum of the Psalm (beside the Title) consists 1. Partly, of an humble petition of Grace.
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2. And Partly, of a noble profession of Faith. There is an humble petition of Grace in the first Verse.
2. And Partly, of a noble profession of Faith. There is an humble petition of Grace in the First Verse.
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And the noble profession of the Prophets faith in the whole Psalme following, which is propounded both ▪ more Generally. and more Particularly.
And the noble profession of the prophets faith in the Whole Psalm following, which is propounded both ▪ more Generally. and more Particularly.
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1. In the Generall there is
1. In the General there is
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First of all a reproofe of the vanitie of worldly mens courses, that they mistake in their owne good;
First of all a reproof of the vanity of worldly men's courses, that they mistake in their own good;
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He taxeth them all of vanitie, and leasing, Verse 2. And Secondly, there is an instruction of them, concerning the Prophets owne state, and condition:
He Taxes them all of vanity, and leasing, Verse 2. And Secondly, there is an instruction of them, Concerning the prophets own state, and condition:
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and in generall, who are the happy men, who are in that state and condition; Know you that God hath respect to those that are upright towards him:
and in general, who Are the happy men, who Are in that state and condition; Know you that God hath respect to those that Are upright towards him:
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Know that God chuseth such, and they are the onely happy men, Verse the 3.
Know that God chooseth such, and they Are the only happy men, Verse the 3.
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And therefore there followeth in the fourth and fifth Verses, an exhortation of the opposites of the Psalmist, to embrace this way,
And Therefore there follows in the fourth and fifth Verses, an exhortation of the opposites of the Psalmist, to embrace this Way,
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and to set themselves upon making peace with their God;
and to Set themselves upon making peace with their God;
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and to serve him, that they may attaine to true happinesse, in a solid and reall way.
and to serve him, that they may attain to true happiness, in a solid and real Way.
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2. And then there is more particularly laid downe, The Profession, and confidence of his faith, with the roote and ground of it, from this Verse that I have read to the end of the Psalme.
2. And then there is more particularly laid down, The Profession, and confidence of his faith, with the root and ground of it, from this Verse that I have read to the end of the Psalm.
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Wherein is expressely set downe, what his happinesse was: Wherein it was considered:
Wherein is expressly Set down, what his happiness was: Wherein it was considered:
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And what must be the happinesse of any, if hee would have it true, viz. It is God,
And what must be the happiness of any, if he would have it true, viz. It is God,
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and the light of his countenance, which is of more comfort than all other:
and the Light of his countenance, which is of more Comfort than all other:
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and which he that injoyeth may lie downe in securitie, and possesse his soule in peace.
and which he that Enjoyeth may lie down in security, and possess his soul in peace.
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Now here are all those foure Points, either directly, or covertly, which I propounded to treate of.
Now Here Are all those foure Points, either directly, or covertly, which I propounded to Treat of.
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First, wee have the generall desire of all men, after good, after happinesse: Many say, and it may be extended to all, universally,
First, we have the general desire of all men, After good, After happiness: Many say, and it may be extended to all, universally,
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and so we shall conceive the Point thus. All men doe universally and naturally, desire that good, that will make a man happie:
and so we shall conceive the Point thus. All men do universally and naturally, desire that good, that will make a man happy:
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it is the desire of all men. But then wherein doth this happinesse consist?it is the desire of all men. But then wherein does this happiness consist?
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I confesse now here is but little for my negative point (that it doth not consist in worldly things) directly:
I confess now Here is but little for my negative point (that it does not consist in worldly things) directly:
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But take the consequent, Thou hast put more joy into my heart, then when their corne and wine increased, Verse the 7. and take the Tacite preterition ;
But take the consequent, Thou hast put more joy into my heart, then when their corn and wine increased, Verse the 7. and take the Tacit preterition;
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The Psalmist lookes a squint on all worldly things, passeth them by, mentions them not, but turnes himselfe directly to God, as the onely place of happinesse:
The Psalmist looks a squint on all worldly things, passes them by, mentions them not, but turns himself directly to God, as the only place of happiness:
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And therein we may see (though tacitly) the Negative Point; which is,
And therein we may see (though tacitly) the Negative Point; which is,
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That the happinesse of a man doth not consist in any, or all, of the worldly things. That the happiness of a man does not consist in any, or all, of the worldly things.
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But then here is the third Point directly:
But then Here is the third Point directly:
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the positive and the affirmative part, viz. wherein our happinesse doth consist, even in the favour of God, Lord lift up the light of thy countenance upon us, &c.
the positive and the affirmative part, viz. wherein our happiness does consist, even in the favour of God, Lord lift up the Light of thy countenance upon us, etc.
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And here is the fourth and last part couched too (especially ▪ if we compare the former part of the Psalme) and that is
And Here is the fourth and last part couched too (especially ▪ if we compare the former part of the Psalm) and that is
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The way to attaine true happinesse, is by knowing, and serving, and fearing God, according to the true Religion. The Way to attain true happiness, is by knowing, and serving, and fearing God, according to the true Religion.
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Which is the summe of the instruction which the Psalmist gives to his opposites in the Verses before the Text:
Which is the sum of the instruction which the Psalmist gives to his opposites in the Verses before the Text:
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for that very end and purpose, to make them owners of true happinesse.
for that very end and purpose, to make them owners of true happiness.
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I am now to beginne with the first, viz. That it is a generall desire of all men to attaine to that good, which will make them truely happy.
I am now to begin with the First, viz. That it is a general desire of all men to attain to that good, which will make them truly happy.
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1. Take the Explication of the Proposition. There be but two things, that I shall propound to my selfe to open:
1. Take the Explication of the Proposition. There be but two things, that I shall propound to my self to open:
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and the former of them I shall doe briefely;
and the former of them I shall do briefly;
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because I have had occasion sometimes, to treate upon that argument, in an other portion of Scripture,
Because I have had occasion sometime, to Treat upon that argument, in an other portion of Scripture,
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and therefore I will but remember that briefly.
and Therefore I will but Remember that briefly.
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1. What is happinesse? or what is that good that will make a man happy?
1. What is happiness? or what is that good that will make a man happy?
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2. How doe all men generally, and universally desire this?
2. How do all men generally, and universally desire this?
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1. Observe the definition of it, which is first propounded, I will give a briefe circumscription of happinesse;
1. Observe the definition of it, which is First propounded, I will give a brief circumscription of happiness;
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or that good that will make a man happy.
or that good that will make a man happy.
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It is in a word, to speake (properly, and not curiously) that excellent estate of a reasonable nature wherein it possesseth & injoyeth that good which it is capable of,
It is in a word, to speak (properly, and not curiously) that excellent estate of a reasonable nature wherein it Possesses & Enjoyeth that good which it is capable of,
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and can reasonably desire, with Satisfaction, and security. and can reasonably desire, with Satisfaction, and security.
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2. Take the explication of it in these particulars which I shall generally adumbrate, wherein doth lie (as I conceive) the nature of this happinesse.
2. Take the explication of it in these particulars which I shall generally adumbrate, wherein does lie (as I conceive) the nature of this happiness.
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There be divers particulars in it, the which I will but touch.
There be diverse particulars in it, the which I will but touch.
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1. I call it first a state, not as the Schooles doe an act, NONLATINALPHABET, and not NONLATINALPHABET, which is meerely to fasten it in one act,
1. I call it First a state, not as the Schools do an act,, and not, which is merely to fasten it in one act,
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& the act of one act: a man may be then happie while he is not active: while hee is a sleepe;
& the act of one act: a man may be then happy while he is not active: while he is a sleep;
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a godly man is in the state of happinesse, and doth not lose the denomination of it.
a godly man is in the state of happiness, and does not loose the denomination of it.
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And who ever doth well consider it (as some of the best Divines doe) will acknowledge the acceptation of happinesse to be as true and substantiall that way: It is a state.
And who ever does well Consider it (as Some of the best Divines do) will acknowledge the acceptation of happiness to be as true and substantial that Way: It is a state.
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2. It is a state of a reasonable nature: Though every creature hath a perfection which it doth breath after: 2. It is a state of a reasonable nature: Though every creature hath a perfection which it does breath After:
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and hath a naturall inclination to, which if it possesse, and injoy, it is in a state of perfection,
and hath a natural inclination to, which if it possess, and enjoy, it is in a state of perfection,
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yet the injoying of such a state, hath not the name of happinesse:
yet the enjoying of such a state, hath not the name of happiness:
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onely in a reasonable nature it hath the name, which when it injoyes its perfection, it is denominated happie:
only in a reasonable nature it hath the name, which when it enjoys its perfection, it is denominated happy:
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the bruite creature when it hath its perfection, is not called happie. Therefore I say it is the state of a reasonable nature.
the bruit creature when it hath its perfection, is not called happy. Therefore I say it is the state of a reasonable nature.
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3. It is an excellent state of a reasonable nature. 3. It is an excellent state of a reasonable nature.
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There be two opposite states and conditions. 1. There is a state of misery: 2. And there is a state of happinesse.
There be two opposite states and conditions. 1. There is a state of misery: 2. And there is a state of happiness.
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1. And in opposition to the state of misery;
1. And in opposition to the state of misery;
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I call this an excellent or desireable, or perfect estate (not to stand on words) to note the difference betweene this, and the contrarie state.
I call this an excellent or desirable, or perfect estate (not to stand on words) to note the difference between this, and the contrary state.
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2. More particularly there be two maine things further to be explicated:
2. More particularly there be two main things further to be explicated:
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and I will give but a briefe touch of them, because, as I have said before, I have had occasion formerly to treat of this argument.
and I will give but a brief touch of them, Because, as I have said before, I have had occasion formerly to Treat of this argument.
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There be two things required towards the making up of this happinesse;
There be two things required towards the making up of this happiness;
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there is a double part of it. 1. There is an objective happinesse : 2. There is a formall happinesse.
there is a double part of it. 1. There is an objective happiness: 2. There is a formal happiness.
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The first inquiry will be concerning the objective happinesse ; that good ; the fruition of which will make a man happy. The First inquiry will be Concerning the objective happiness; that good; the fruition of which will make a man happy.
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And the second inquiry will be of the formall :
And the second inquiry will be of the formal:
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what kinde of possession of such a good doth really, and compleatly make a man happie.
what kind of possession of such a good does really, and completely make a man happy.
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And indeed happinesse cannot be perfect without these.
And indeed happiness cannot be perfect without these.
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The good, though it have some foundation of happinesse in it, yet there must be some conjunction of our soules with it, it is the conjunction of some good, in which wee are interessed, that makes up happinesse: good obtained that makes happy. Now briefely for that good:
The good, though it have Some Foundation of happiness in it, yet there must be Some conjunction of our Souls with it, it is the conjunction of Some good, in which we Are interested, that makes up happiness: good obtained that makes happy. Now briefly for that good:
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The characters of that good (what ever it be) that must make happy are these. The characters of that good (what ever it be) that must make happy Are these.
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1. It must be a good convenient, sutable to our nature;
1. It must be a good convenient, suitable to our nature;
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which our nature is capable of, for other wise the perfection of a Tree or a Horse,
which our nature is capable of, for other wise the perfection of a Tree or a Horse,
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or any other creature doth not make a man happy: it is not to have the perfection of anothers thing, but his owne;
or any other creature does not make a man happy: it is not to have the perfection of another's thing, but his own;
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it must be proper and sutable unto his nature, it must be convenient.
it must be proper and suitable unto his nature, it must be convenient.
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2. It must be an excellent good, a good that hath some excellencie in it, some worth: (for happinesse is the most highest,
2. It must be an excellent good, a good that hath Some excellency in it, Some worth: (for happiness is the most highest,
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and perfect estate) and in a word, it must be some thing that is better than a mans owne selfe, it must have more than a mans owne bottome.
and perfect estate) and in a word, it must be Some thing that is better than a men own self, it must have more than a men own bottom.
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For as we use to say, You cannot guild gold with dirt: lay dirt on gold, and it doth not perfect it, or advance it:
For as we use to say, You cannot guild gold with dirt: lay dirt on gold, and it does not perfect it, or advance it:
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and so in this case, to adde any thing to a man, which is inferiour to a man, (heape up never so much of it) you doe not perfect a man, but rather defile him. It must therefore be excellent.
and so in this case, to add any thing to a man, which is inferior to a man, (heap up never so much of it) you do not perfect a man, but rather defile him. It must Therefore be excellent.
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3. It must be a sufficient good : A man must have a sufficiency; not onely a sip, or a taste, but a full draught: 3. It must be a sufficient good: A man must have a sufficiency; not only a sip, or a taste, but a full draught:
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Though gold be the best, yet a little scrapings of gold doe not make a man rich.
Though gold be the best, yet a little scrapings of gold do not make a man rich.
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There must be a competent proportion, it must be sufficient. 4. It must be a permanent good, that which hath some durable substāce.
There must be a competent proportion, it must be sufficient. 4. It must be a permanent good, that which hath Some durable substance.
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For if it be washy, if it doth vanish away, if it be of no abiding,
For if it be washy, if it does vanish away, if it be of no abiding,
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nor of any continuance, it is impossible it should concurre towards our happinesse, or compleate our happinesse much lesse.
nor of any Continuance, it is impossible it should concur towards our happiness, or complete our happiness much less.
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It is the permanencie that sets the greatest price, and hath the greatest influence in the compleating of our happinesse: it must be permanent.
It is the permanency that sets the greatest price, and hath the greatest influence in the completing of our happiness: it must be permanent.
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But now for the obtaining of this good, which is the second part, viz.
But now for the obtaining of this good, which is the second part, viz.
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2. The formall happinesse: How must it be had, it must be made ours, it must be in conjunction with us, 2. The formal happiness: How must it be had, it must be made ours, it must be in conjunction with us,
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or else it will not be our happinesse, though it hath all these conditions. There be foure things herein likewise, every one having their waight, and use. I will but mention them;
or Else it will not be our happiness, though it hath all these conditions. There be foure things herein likewise, every one having their weight, and use. I will but mention them;
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and I confesse I shall but distinguish them popularly, not Scholastically. 1. Possession: A man must have a possession of this good;
and I confess I shall but distinguish them popularly, not Scholastically. 1. Possession: A man must have a possession of this good;
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hee must have this good, be master of this good; this good it must be ours.
he must have this good, be master of this good; this good it must be ours.
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2. Agnition, or knowledge, that hee hath this possession. Non est beatus, esse qui se non putat.
2. Agnition, or knowledge, that he hath this possession. Non est beatus, esse qui se non putat.
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He that hath the possessiō of never so great a good, yet if he do not think,
He that hath the possession of never so great a good, yet if he do not think,
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or count himself happy in it; it doth not make him happie:
or count himself happy in it; it does not make him happy:
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In a good sense it is very true, and therefore we must know it, that we have possession. 3. Estimation of that good:
In a good sense it is very true, and Therefore we must know it, that we have possession. 3. Estimation of that good:
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For if a man should have never so great a good in possession; and know hee had the possession of it;
For if a man should have never so great a good in possession; and know he had the possession of it;
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yet if he have no affection to it, no estimation of it; his heart will never be at rest, which is the maine thing in happinesse;
yet if he have no affection to it, no estimation of it; his heart will never be At rest, which is the main thing in happiness;
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viz, to give a man satisfaction. 4. Fruition, and injoying. videlicet, to give a man satisfaction. 4. Fruition, and enjoying.
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When a man injoyeth that good that hee possesseth and knoweth, and esteemeth of, therein chiefely consists the happinesse of happinesse:
When a man Enjoyeth that good that he Possesses and Knoweth, and esteems of, therein chiefly consists the happiness of happiness:
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viz. The fruition, the delicious taste of that good; that excellent good that a man possesseth.viz. The fruition, the delicious taste of that good; that excellent good that a man Possesses.
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Now there be some particulars in that, that doe concurre to ma•e it up. There be these degrees of fruition. 1. Delectation :
Now there be Some particulars in that, that do concur to ma•e it up. There be these Degrees of fruition. 1. Delectation:
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Delight in it, by which eternall life, and eternall happinesse is oftentimes expressed;
Delight in it, by which Eternal life, and Eternal happiness is oftentimes expressed;
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as Enter thou into thy masters joy, &c. There are rivers of pleasure at thy right hand for ever more. as Enter thou into thy Masters joy, etc. There Are Rivers of pleasure At thy right hand for ever more.
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There is sweetnesse in it, that pleasure and delight which the soule findes, and that is one part of fruition.
There is sweetness in it, that pleasure and delight which the soul finds, and that is one part of fruition.
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2. Contentation, a quietnesse of the soule: which doth chiefely depend, and principally upon the sufficiency of the good: 2. Contentation, a quietness of the soul: which does chiefly depend, and principally upon the sufficiency of the good:
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that a man is not to seeke, but is at the center, is at rest:
that a man is not to seek, but is At the centre, is At rest:
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that he can say, Soule take thine ease, my heart and spirit are calmed, and quieted;
that he can say, Soul take thine ease, my heart and Spirit Are calmed, and quieted;
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all troublesome thoughts and feares, and doubts are off, and I am fully contented. There is not onely delight but such a fulnesse of delight as giveth content.
all troublesome thoughts and fears, and doubts Are off, and I am Fully contented. There is not only delight but such a fullness of delight as gives content.
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3. To make up a full fruition, there is another thing required;
3. To make up a full fruition, there is Another thing required;
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and that is security. For if a man had full delight, and full content in a thing; and that is security. For if a man had full delight, and full content in a thing;
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yet if a man have no security; but that, that state may be altered, may be changed, to day a happy man,
yet if a man have no security; but that, that state may be altered, may be changed, to day a happy man,
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and to morrow all at peeces, he cannot be happy.
and to morrow all At Pieces, he cannot be happy.
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There must be something to secure the soule, and to warrant it, and so there must be an apprehension of the perpetuitie of that estate:
There must be something to secure the soul, and to warrant it, and so there must be an apprehension of the perpetuity of that estate:
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that it is firme, and a man neede not feare the losse of it.
that it is firm, and a man need not Fear the loss of it.
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Where these things meet there cannot be thought any thing more in substance to make up the formall fruition of happinesse;
Where these things meet there cannot be Thought any thing more in substance to make up the formal fruition of happiness;
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and where all these doe meete, there is a reall happinesse. Thus of the Definition of happinesse.
and where all these do meet, there is a real happiness. Thus of the Definition of happiness.
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2. It will not be amisse to premise something concerning the distribution or division of happinesse.
2. It will not be amiss to premise something Concerning the distribution or division of happiness.
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1. There is a division, partly in regard of the subject of happinesse, 2. And partly in regard of the kindes and degrees of happinesse. 1. There is a division, partly in regard of the Subject of happiness, 2. And partly in regard of the Kinds and Degrees of happiness.
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1. In regard of the subject; the subject is a reasonable nature. Now, as there be divers sorts of reasonable natures;
1. In regard of the Subject; the Subject is a reasonable nature. Now, as there be diverse sorts of reasonable nature's;
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so there are divers sorts of happinesse.
so there Are diverse sorts of happiness.
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1. There is a happinesse of God. An increate happinesse, an infinite, and transcendent happinesse, God blessed for ever more.
1. There is a happiness of God. an increate happiness, an infinite, and transcendent happiness, God blessed for ever more.
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The Scripture attributes that to him, which is nothing else, but the fruition of himselfe, his delighting in himselfe, himselfe is his owne happinesse.
The Scripture attributes that to him, which is nothing Else, but the fruition of himself, his delighting in himself, himself is his own happiness.
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That we have not to deale with all; it is out of the reach of our understanding and the compasse of our Point.
That we have not to deal with all; it is out of the reach of our understanding and the compass of our Point.
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2. There are reasonable natures, which are creatures, that are capable of h•ppinesse, and wherein this happinesse is to be found.
2. There Are reasonable nature's, which Are creatures, that Are capable of h•ppinesse, and wherein this happiness is to be found.
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There is a happinesse of the Angels. Men.
There is a happiness of the Angels. Men.
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1. There is a happinesse of the Angels, those blessed Angels, that stand in the grace and favour of God.
1. There is a happiness of the Angels, those blessed Angels, that stand in the grace and favour of God.
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They have a greater happinesse than man can have here;
They have a greater happiness than man can have Here;
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a more excellent happinesse farre beyond what we are capable of here, though we shall come to injoy it hereafter.
a more excellent happiness Far beyond what we Are capable of Here, though we shall come to enjoy it hereafter.
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2. There is the happinesse of a man, which is the principall thing wee have to doe with here. 2. There is the happiness of a man, which is the principal thing we have to do with Here.
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And towards the capability of a mans happinesse (to expresse it in the generall) there be divers things concurring. And towards the capability of a men happiness (to express it in the general) there be diverse things concurring.
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There be some things, 1. Internall: 2. And some things externall towards a mans happinesse. 1. There be something internall and fundamentall towards happinesse.
There be Some things, 1. Internal: 2. And Some things external towards a men happiness. 1. There be something internal and fundamental towards happiness.
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And they are a right constitution both of soule and body : which must concurre (at least) to make up compleate happinesse:
And they Are a right constitution both of soul and body: which must concur (At least) to make up complete happiness:
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and so farre as they are defective, there will be some defects in our happinesse.
and so Far as they Are defective, there will be Some defects in our happiness.
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1. The soule must be in a right frame, both for fulnesse, and clearenesse of understanding, 1. The soul must be in a right frame, both for fullness, and clearness of understanding,
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and for firmenesse, and strength of a right willing of that, which wee ought to will, according to truth of Reason and Religion, and the rule of Faith.
and for firmness, and strength of a right willing of that, which we ought to will, according to truth of Reason and Religion, and the Rule of Faith.
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For if a man had all the other happinesse in the world, and yet wanted this;
For if a man had all the other happiness in the world, and yet wanted this;
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To him that is polluted, all things are polluted ;To him that is polluted, all things Are polluted;
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if a mans spirit be out of frame, if he understands not the excellencie of things,
if a men Spirit be out of frame, if he understands not the excellency of things,
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or the worth of them, or affects them not according to that;
or the worth of them, or affects them not according to that;
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that will poyson, and intercept all happinesse, though hee had all the good in the world.
that will poison, and intercept all happiness, though he had all the good in the world.
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2. There must be a concomitancy of soule and body. Because the soule is but a tenant here in the body in which it dwells;
2. There must be a concomitancy of soul and body. Because the soul is but a tenant Here in the body in which it dwells;
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and there must be a great deale of harmony, and coresponcie betweene these two, Iagenium malè habitat ;
and there must be a great deal of harmony, and coresponcie between these two, Iagenium malè habitat;
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if the soule be as an ill tenant, and dwells in a sickly and crazie body, that will be some interruption,
if the soul be as an ill tenant, and dwells in a sickly and crazy body, that will be Some interruption,
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and some impediment to compleate happinesse;
and Some impediment to complete happiness;
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for the internall and fundamentall ground of happinesse, that which hath beene anciently expressed, Mens sana in corpore sano, a right minde in a compleate body, is fundamentally towards compleate happinesse.
for the internal and fundamental ground of happiness, that which hath been anciently expressed, Men's sanam in corpore Sano, a right mind in a complete body, is fundamentally towards complete happiness.
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2. There is something externally, and that is Partly instrumentall: NONLATINALPHABET. Partly complementall NONLATINALPHABET. 1. Instrumentall to happinesse is a sufficiencie, and a convenient proportion of all outward things:
2. There is something externally, and that is Partly instrumental:. Partly complemental. 1. Instrumental to happiness is a sufficiency, and a convenient proportion of all outward things:
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some proportion of outward things I say;
Some proportion of outward things I say;
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for a man is made of body as well as of spirit, and therefore needeth outward things, without which there cannot be a compleate happinesse.
for a man is made of body as well as of Spirit, and Therefore needs outward things, without which there cannot be a complete happiness.
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2. Which is the maine of all, his externall relation that he hath to God, and the operation according to this:
2. Which is the main of all, his external Relation that he hath to God, and the operation according to this:
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and this I call complementall. The right use of soule, that is intellectuall, is regular in the affections;
and this I call complemental. The right use of soul, that is intellectual, is regular in the affections;
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the acting according to that rectitude makes up complementall happinesse. For there are three words in the Greeke for happinesse.
the acting according to that rectitude makes up complemental happiness. For there Are three words in the Greek for happiness.
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The first is NONLATINALPHABET, which implies a necessarie supply of outward things, a well being in regard of the outward estate.
The First is, which Implies a necessary supply of outward things, a well being in regard of the outward estate.
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The second word is NONLATINALPHABET, which implies to be in the favour of God, and to have a good aspect from God.
The second word is, which Implies to be in the favour of God, and to have a good aspect from God.
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The third word is NONLATINALPHABET, which implies a well doing, or a right acting according to the excellencie of nature, both towards God, and other things:
The third word is, which Implies a well doing, or a right acting according to the excellency of nature, both towards God, and other things:
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therein is the consummating, or the compleating of humane happinesse. But now this being premised in generall;
therein is the consummating, or the completing of humane happiness. But now this being premised in general;
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let me adde the other distinction. As there is a difference, or distinction of happinesse in regard of the subject ;
let me add the other distinction. As there is a difference, or distinction of happiness in regard of the Subject;
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things capable of happinesse, God, and the reasonable creature, Angels, and men. 2. Distinction. There is a difference of happinesse in regard of the kindes and degrees of happinesse ;
things capable of happiness, God, and the reasonable creature, Angels, and men. 2. Distinction. There is a difference of happiness in regard of the Kinds and Degrees of happiness;
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I will give that but in a word.
I will give that but in a word.
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There is 1. A false happinesse Deficient. 2. A true happinesse Sufficient. 3. A compleate happinesse Perficient.
There is 1. A false happiness Deficient. 2. A true happiness Sufficient. 3. A complete happiness Perficient.
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There is a false happinesse, that is not true. And there is a true happinesse which is not compleate.
There is a false happiness, that is not true. And there is a true happiness which is not complete.
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And then there is a compleat happinesse, that is both true and compleate.
And then there is a complete happiness, that is both true and complete.
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And all these are so, according to the foundation of that good thing, upon which they are made, or built.
And all these Are so, according to the Foundation of that good thing, upon which they Are made, or built.
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1. It is a false happinesse, which is built upon any inferiour good, without God, as in the next Point we shall shew;
1. It is a false happiness, which is built upon any inferior good, without God, as in the next Point we shall show;
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That not any creature, nor all the creatures in the world together;
That not any creature, nor all the creatures in the world together;
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even a full fruition of them, without the fruition of God, with them, and in them,
even a full fruition of them, without the fruition of God, with them, and in them,
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and above them, it makes but a defective, and a false happinesse; that is not worth the name of happinesse.
and above them, it makes but a defective, and a false happiness; that is not worth the name of happiness.
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Although a man may call it in some respect a happinesse, as a man may be said to be happy in this respect,
Although a man may call it in Some respect a happiness, as a man may be said to be happy in this respect,
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because he hath a sound body, and minde; in that respect it may be used.
Because he hath a found body, and mind; in that respect it may be used.
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But such a kinde of hapinesse as that, comes farre short of the name of true happinesse, it is a false, that is the first.
But such a kind of hapinesse as that, comes Far short of the name of true happiness, it is a false, that is the First.
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2. There is a happinesse true, but not compleate, and that is, when a man is in conjunction with God, that a man doth injoy God (who is the chiefe good,
2. There is a happiness true, but not complete, and that is, when a man is in conjunction with God, that a man does enjoy God (who is the chief good,
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and the greatest good of all others) though hee hath nothing else in the world:
and the greatest good of all Others) though he hath nothing Else in the world:
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may though there were nothing but sicknesse, and trouble, and all the miseries in regard of the outward respect,
may though there were nothing but sickness, and trouble, and all the misery's in regard of the outward respect,
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yet God is so soveraigne a good, that hee that is Gods, hee that is in relation to God, that God ownes him for his owne;
yet God is so sovereign a good, that he that is God's, he that is in Relation to God, that God owns him for his own;
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so that he is in the favour of God;
so that he is in the favour of God;
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in this respect (I say) in that hee possesseth God, and injoyeth God (which alone makes him happie) he is truly happy, though not absolutely;
in this respect (I say) in that he Possesses God, and Enjoyeth God (which alone makes him happy) he is truly happy, though not absolutely;
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it is true, though not compleate happinesse. 3. There is a compleate happinesse, which is a concurrence of all;
it is true, though not complete happiness. 3. There is a complete happiness, which is a concurrence of all;
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where there is the injoying of God:
where there is the enjoying of God:
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and all other things, that are any way in relation unto happinesse, either to an instrumentall,
and all other things, that Are any Way in Relation unto happiness, either to an instrumental,
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or compleate happinesse, all meete and concurre together. Now the former of those happinesses, is the happinesse of the worldlings:
or complete happiness, all meet and concur together. Now the former of those Happinesses, is the happiness of the worldlings:
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who can reach no higher, it is but an imaginary and a false happinesse, it being without God;
who can reach no higher, it is but an imaginary and a false happiness, it being without God;
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but (as I said) the worldling can reach no higher, being without God in the world, and so without true happinesse.
but (as I said) the worldling can reach no higher, being without God in the world, and so without true happiness.
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The second is the happinesse of a godly man in this life;
The second is the happiness of a godly man in this life;
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they may perhaps be exceedingly shortned, and straightned in respect of all worldly things more than the wicked,
they may perhaps be exceedingly shortened, and straightened in respect of all worldly things more than the wicked,
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and so more miserable than other men in that respect.
and so more miserable than other men in that respect.
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But yet, God they have, who is that rich good, and invaluable good, which is above all other, they have the favour of God,
But yet, God they have, who is that rich good, and invaluable good, which is above all other, they have the favour of God,
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and therefore they are truely happy, though not compleately. But then the third, that is the happinesse of heaven;
and Therefore they Are truly happy, though not completely. But then the third, that is the happiness of heaven;
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where there shall be no misery, nor the reliques of misery, but a full compleatnesse both of body and soule, in those relations they have to God,
where there shall be no misery, nor the Relics of misery, but a full completeness both of body and soul, in those relations they have to God,
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and all other things by a redundancie as it were, the principall and the essentiall thing still being in God, which shall be more excellent than any thing we have here;
and all other things by a redundancy as it were, the principal and the essential thing still being in God, which shall be more excellent than any thing we have Here;
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but that is that which we looke for, though God is the chiefe, yet all the rest is added,
but that is that which we look for, though God is the chief, yet all the rest is added,
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and the least accidentarie is without defect, there shall be no defect at all in any things.
and the least accidentary is without defect, there shall be no defect At all in any things.
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Thus of the first thing in the Proposition, what happinesse is: The second inquirie followes: 2. How all men may be said to desire happinesse. I expresse it briefely thus.
Thus of the First thing in the Proposition, what happiness is: The second inquiry follows: 2. How all men may be said to desire happiness. I express it briefly thus.
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If you desire an answer to the question, according to the moralitie of it, I shall give the answer in two circumstances. Men doe desire happinesse. 1. Morally 1. Ignorantly. 2. Inconstantly.
If you desire an answer to the question, according to the morality of it, I shall give the answer in two Circumstances. Men do desire happiness. 1. Morally 1. Ignorantly. 2. Inconstantly.
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1. They desire it ignorantly: They would have it, but they doe grope for it.
1. They desire it ignorantly: They would have it, but they do grope for it.
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They are altogether naturally ignorant, even of that which their owne propension, and weight of nature carries them to; They Are altogether naturally ignorant, even of that which their own propension, and weight of nature carries them to;
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they seeke as the Sodomites, Lots doore in the darke.
they seek as the Sodomites, Lots door in the dark.
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They make towards happinesse, but as in a mist in a Wildernesse, in a labyrinth, they goe in and out, they follow happinesse, and desire it very ignorantly.
They make towards happiness, but as in a missed in a Wilderness, in a labyrinth, they go in and out, they follow happiness, and desire it very ignorantly.
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2. Very inconstantly. Sometimes in one thing, and sometimes in another thing, childlike.
2. Very inconstantly. Sometime in one thing, and sometime in Another thing, childlike.
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As a child that followes a bird, the bird, if it perceive the child, perhaps may play with it,,
As a child that follows a bird, the bird, if it perceive the child, perhaps may play with it,,
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and sit neere it, and then hop away a little, and a little, but at the last away it goeth.
and fit near it, and then hop away a little, and a little, but At the last away it Goes.
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And so we shall find it is in the prosecution of happinesse among men.
And so we shall find it is in the prosecution of happiness among men.
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Many desire it, but it is wonderous staggeringly, and inconstantly, even like drunken men, in and out;
Many desire it, but it is wondrous staggeringly, and inconstantly, even like drunken men, in and out;
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sometimes they think this will make them happy; & then all might and maine goeth for that:
sometime they think this will make them happy; & then all might and main Goes for that:
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and sometimes again an other thing takes off the fancy, and then all for it;
and sometime again an other thing Takes off the fancy, and then all for it;
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and anone they are taken off from that, and then another thing, they are weary of that too:
and anon they Are taken off from that, and then Another thing, they Are weary of that too:
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there is no satisfaction, alway craving, and from one to another, never still, and so very inconstantly.
there is no satisfaction, always craving, and from one to Another, never still, and so very inconstantly.
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So that as they do it very ignorantly : so likewise inconstantly. And so you have the morall answer.
So that as they do it very ignorantly: so likewise inconstantly. And so you have the moral answer.
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2. All men naturally desire happinesse; and that is my Point. 2. All men naturally desire happiness; and that is my Point.
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And so it comprehends two things, which I will briefly open, and so come to the profe of the Point.
And so it comprehends two things, which I will briefly open, and so come to the proof of the Point.
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1. They desire it naturally, and so universally. And because they desire it naturally, they doe desire it universally.
1. They desire it naturally, and so universally. And Because they desire it naturally, they do desire it universally.
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It is not the desire of one, or two, or a good pretty part of men,
It is not the desire of one, or two, or a good pretty part of men,
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but all universally ▪ all men desire it, good and bad, wicked and godly, howsoever they misse in the particular;
but all universally ▪ all men desire it, good and bad, wicked and godly, howsoever they miss in the particular;
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yet generally all men desire happinesse.
yet generally all men desire happiness.
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And therefore that which a Father long ago observed upon an occasion of the act of a jester, that came upon the Stage to make the people sport with tricks;
And Therefore that which a Father long ago observed upon an occasion of the act of a jester, that Come upon the Stage to make the people sport with tricks;
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he told them that hee would undertake to tell unto every one that was there present, men and women their thoughts,
he told them that he would undertake to tell unto every one that was there present, men and women their thoughts,
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and what every one of them desired. There was great expectation still what he would say:
and what every one of them desired. There was great expectation still what he would say:
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at last he tells them, vili vultis emere, & care vendere. i. e. You all desire to buy cheape, and sell deare.
At last he tells them, vili Wills Emere, & care vendere. i. e. You all desire to buy cheap, and fell deer.
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But saith Augustine, if this man had told them, you all would be happy, hee should have spoken more truely,
But Says Augustine, if this man had told them, you all would be happy, he should have spoken more truly,
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for that is not true in some respect: good men and honest men are not greedy to make bargaines for advantage alwayes.
for that is not true in Some respect: good men and honest men Are not greedy to make bargains for advantage always.
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But yet if he had said you all doe desire to be happy, hee had spoken without all exception.
But yet if he had said you all do desire to be happy, he had spoken without all exception.
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None would have denyed it, or gaine said it; but every one would be a happy man.
None would have denied it, or gain said it; but every one would be a happy man.
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And this will appeare to be true, if you take but two or three distinctions.
And this will appear to be true, if you take but two or three Distinctions.
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1. Take a distinction in regard of the thing happinesse, the thing that I affirme to be universally desired.
1. Take a distinction in regard of the thing happiness, the thing that I affirm to be universally desired.
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2. Take a distinction of desire. 3. Take a distinction of men.
2. Take a distinction of desire. 3. Take a distinction of men.
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Take it with these considerations ▪ and you will finde it to be an infallible truth.
Take it with these considerations ▪ and you will find it to be an infallible truth.
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1. Make a distinction of happinesse, which I expresse thus: Happinesse may be considered Either in generall, to be happy.
1. Make a distinction of happiness, which I express thus: Happiness may be considered Either in general, to be happy.
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Or in particular, to be happy this or that way. All men desire in generall to be happy;
Or in particular, to be happy this or that Way. All men desire in general to be happy;
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but all men doe not desire in particular to be happy, this or that way: That is, they doe not agree in this, that this or that is happinesse.
but all men do not desire in particular to be happy, this or that Way: That is, they do not agree in this, that this or that is happiness.
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But here is an infinite difference, quot bomines, tot sententiae: men are divided in the particular, wherein they do place their happinesse;
But Here is an infinite difference, quot bomines, tot sententiae: men Are divided in the particular, wherein they do place their happiness;
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And yet they that are divided in the branches are united in the roote, and all doe agree,
And yet they that Are divided in the branches Are united in the root, and all do agree,
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and conspire together in this (even those that are at the greatest oddes) that they doe make towards happinesse.
and conspire together in this (even those that Are At the greatest odds) that they do make towards happiness.
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That man that rejoyceth like a Gyant to runne the wayes of God: He doth it out of the desire of happinesse;
That man that Rejoiceth like a Giant to run the ways of God: He does it out of the desire of happiness;
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but placed in that which the worldly man thinkes to bee no happinesse, viz. in the favour of God,
but placed in that which the worldly man thinks to be no happiness, viz. in the favour of God,
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and obedience to his Commandements, and the getting of everlasting life; and therefore he makes haste that way.
and Obedience to his commandments, and the getting of everlasting life; and Therefore he makes haste that Way.
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And a man that runnes the quite contrary way, head-long and post to hell, he cannot tell how to be speedy enough, in the prosecution of evill courses,
And a man that runs the quite contrary Way, headlong and post to hell, he cannot tell how to be speedy enough, in the prosecution of evil courses,
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yet that man doth it out of a desire, to come to happinesse, but onely he misplaceth his happinesse in the wrong thing,
yet that man does it out of a desire, to come to happiness, but only he misplaceth his happiness in the wrong thing,
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and is out of the way to it.
and is out of the Way to it.
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So, that is the first thing, all men in generall desire happinesse, though in the particular they agree not.
So, that is the First thing, all men in general desire happiness, though in the particular they agree not.
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2. Make a distinction of desire, or appetite ; and it is double. 1. There is an illicite appetite. 2. There is an innate appetite.
2. Make a distinction of desire, or appetite; and it is double. 1. There is an illicite appetite. 2. There is an innate appetite.
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Concerning the first, whether a man doth desire illicitly, that is, whether a man doth by a firme and actuall desire, desire to come to happinesse, I will affirme nothing.
Concerning the First, whither a man does desire illicitly, that is, whither a man does by a firm and actual desire, desire to come to happiness, I will affirm nothing.
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But of the latter it is true, for without all question, there is an innate appetite :
But of the latter it is true, for without all question, there is an innate appetite:
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there is a naturall desire of the soule of happinesse.
there is a natural desire of the soul of happiness.
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As the stone doth weigh downeward towards the center, which is the place of its rest:
As the stone does weigh downward towards the centre, which is the place of its rest:
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even so the soule of a man weigheth, and presseth towards the center of rest, towards that place, what ever it be;
even so the soul of a man weigheth, and Presseth towards the centre of rest, towards that place, what ever it be;
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towards that thing in the fruition of which it may be at rest:
towards that thing in the fruition of which it may be At rest:
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there is (I say) a naturall pondus or weight of the soule that way,
there is (I say) a natural pondus or weight of the soul that Way,
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whether it be illicite, I say nothing, and yet that may something appeare by the third; which is,
whither it be illicite, I say nothing, and yet that may something appear by the third; which is,
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A distinction of men: there be divers sorts of men, yet I will not meddle with any thing now, but give one division.
A distinction of men: there be diverse sorts of men, yet I will not meddle with any thing now, but give one division.
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1. There be wise men. 2. There be weaker men. Men that are wise, and men that are weake.
1. There be wise men. 2. There be Weaker men. Men that Are wise, and men that Are weak.
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Now their desire of happinesse is different, according to the different rankes of men in that respect.
Now their desire of happiness is different, according to the different ranks of men in that respect.
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Weaker men that have but weake intellectuals, & weake understandings, it may be that they live like beggers all their life, Weaker men that have but weak intellectuals, & weak understandings, it may be that they live like beggars all their life,
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and have no habitation of their owne, but doe rove up and downe the countrey; they make not any marke or designe of their lives;
and have no habitation of their own, but do rove up and down the country; they make not any mark or Design of their lives;
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set up no scope that they shoot at, and doe not levell their actions to come to that scope;
Set up no scope that they shoot At, and do not level their actions to come to that scope;
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weake men, it may be, doe not so actually make some designe, at which they aime.
weak men, it may be, do not so actually make Some Design, At which they aim.
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But now wise men make some end, set up happinesse as their worke, and so do levell all their actions to meete there:
But now wise men make Some end, Set up happiness as their work, and so do level all their actions to meet there:
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the more strength of wisedome and understanding is in a man, the more actually, and strongly he doth it.
the more strength of Wisdom and understanding is in a man, the more actually, and strongly he does it.
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It is for a wise man to have a scope, a marke to aime and drive at:
It is for a wise man to have a scope, a mark to aim and drive At:
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and he is a weake man that doth not make some designe, propound some marke (wherein he thinkes probable to attaine to happinesse) and presse towards it.
and he is a weak man that does not make Some Design, propound Some mark (wherein he thinks probable to attain to happiness) and press towards it.
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And now with this difference, and being thus opened, it is a cleare truth, that there is a natural desire in all men towards happinesse:
And now with this difference, and being thus opened, it is a clear truth, that there is a natural desire in all men towards happiness:
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and that universall good, and this naturalnesse sheweth the universality.
and that universal good, and this naturalness shows the universality.
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2. They desire it necessarily. There is a necessary desire, as those that are the great patrons of the liberty of the will acknowledge; 2. They desire it necessarily. There is a necessary desire, as those that Are the great Patrons of the liberty of the will acknowledge;
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they that doe maintaine that man hath an absolute freedome of will; yet all of them doe agree, that this freedome is not expresse concerning happinesse:
they that do maintain that man hath an absolute freedom of will; yet all of them do agree, that this freedom is not express Concerning happiness:
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a man is not free whether he will will happinesse or not, but his will is actuated,
a man is not free whither he will will happiness or not, but his will is actuated,
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and determinated that way, he cannot but desire it whether hee will or no (I say) he cannot but will happinesse, There is a naturall instinct of God upon him, by which hee doth poize towards happinesse;
and determinated that Way, he cannot but desire it whither he will or not (I say) he cannot but will happiness, There is a natural instinct of God upon him, by which he does poize towards happiness;
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it is naturall, and therefore both universall in all, and necessarie, without discourse or reasoning, or choise and liberty, but out of necessity, as the greatest patrons of Libertinisme acknowledge.
it is natural, and Therefore both universal in all, and necessary, without discourse or reasoning, or choice and liberty, but out of necessity, as the greatest Patrons of Libertinism acknowledge.
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Thus of the explication of the Point: 2. The Probation, I shall adde but a word now for the proofe of it,
Thus of the explication of the Point: 2. The Probation, I shall add but a word now for the proof of it,
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because I conceive there is no necessitie of first NONLATINALPHABET it. 1. Scripture, Besides, that which is here set downe, which I conceive may be inlarged. Many say, &c. That is, as I conceive, all men:
Because I conceive there is no necessity of First it. 1. Scripture, Beside, that which is Here Set down, which I conceive may be enlarged. Many say, etc. That is, as I conceive, all men:
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There be many places of Scripture that runne upon this string, and are built on this foundation:
There be many places of Scripture that run upon this string, and Are built on this Foundation:
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All the arguments that God useth to induce a man towards this, taken from our happinesse, doe argue that God would worke on the advantage of nature,
All the Arguments that God uses to induce a man towards this, taken from our happiness, do argue that God would work on the advantage of nature,
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and that there is a naturall desire of happinesse, and therefore hee propounds those things that will conduce to a mans happinesse, that should induce him.
and that there is a natural desire of happiness, and Therefore he propounds those things that will conduce to a men happiness, that should induce him.
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And thus therefore hee propounds the Law, chuse life or death ; and thus Christ propounds the Gospell.
And thus Therefore he propounds the Law, choose life or death; and thus christ propounds the Gospel.
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Blessed are the pure in heart. Hee useth an argument of blessednesse;Blessed Are the pure in heart. He uses an argument of blessedness;
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on this ground of nature, there is a desire of happinesse, he comes to worke, shewing the way how a man may come to that he desires,
on this ground of nature, there is a desire of happiness, he comes to work, showing the Way how a man may come to that he Desires,
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how he may compasse his owne desire. 2. Experience may confirme this unto us, I suppose that there is no man good, or bad;
how he may compass his own desire. 2. Experience may confirm this unto us, I suppose that there is no man good, or bad;
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that if the question were made, whether he would be happy, or no; I conceive he could not chuse but say he would be happy.
that if the question were made, whither he would be happy, or no; I conceive he could not choose but say he would be happy.
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2. NONLATINALPHABET, the ground of it, briefly is: 1. Reason : It is a thing implanted in us by the constitution of nature: 2., the ground of it, briefly is: 1. Reason: It is a thing implanted in us by the constitution of nature:
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God made a man for an end, and for a happinesse, capable of happinesse:
God made a man for an end, and for a happiness, capable of happiness:
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and therefore planted an instinct of nature in him, to carry him along, and poize him towards this happinesse.
and Therefore planted an instinct of nature in him, to carry him along, and poize him towards this happiness.
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2. Reason: Not blotted out by corruption: corruption hath not blotted this out :
2. Reason: Not blotted out by corruption: corruption hath not blotted this out:
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Though man be corrupted by the fall, and, is growne degenerate from the excellency of nature.
Though man be corrupted by the fallen, and, is grown degenerate from the excellency of nature.
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Yea though in many other things, many principles are so beaten out, of particular goodnesse, and particular vertues, that a man hath lost the rudiments, and the lineaments of them;
Yea though in many other things, many principles Are so beaten out, of particular Goodness, and particular Virtues, that a man hath lost the rudiments, and the lineaments of them;
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which was in him at the first: yet this is so intrinsecall, and so innate in nature, so graven in it;
which was in him At the First: yet this is so intrinsical, and so innate in nature, so graved in it;
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that even the fall hath not blotted it out:
that even the fallen hath not blotted it out:
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That even in corruption so long as there is a rationall creature, the nature of a reasonable creature is so, that of its owne will, it desires good;
That even in corruption so long as there is a rational creature, the nature of a reasonable creature is so, that of its own will, it Desires good;
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it cannot but desire good, and that which is the conflux of all good, happinesse: even corruption itselfe doth retaine thus much of the reversion of the integrity of nature.
it cannot but desire good, and that which is the conflux of all good, happiness: even corruption itself does retain thus much of the reversion of the integrity of nature.
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3. Reason: This is left for a stocke to graft Renovation on:
3. Reason: This is left for a stock to grafted Renovation on:
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it is for a very good end, as Nebuchadnezzars stumpe was, because God meant to restore him againe,
it is for a very good end, as Nebuchadnezar's stump was, Because God meant to restore him again,
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so that although the tree were lopt downe, yet there was a stocke left, &c. So God hath left this to be a stocke to graft on;
so that although the tree were lopped down, yet there was a stock left, etc. So God hath left this to be a stock to grafted on;
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If there were not this instinct of nature, that a man had a desire to happinesse,
If there were not this instinct of nature, that a man had a desire to happiness,
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for God to conveigh the doctrine of happinesse, and give directions to attaine it, there were no ground worke, to worke upon a man to induce him to such things.
for God to convey the Doctrine of happiness, and give directions to attain it, there were no ground work, to work upon a man to induce him to such things.
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For as a great man of this Kingdome sometimes said, I doe thinke there is a truth,
For as a great man of this Kingdom sometime said, I do think there is a truth,
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and an elegancy in the observation; God grafts the plant of grace upon the stocke of nature.
and an elegancy in the observation; God grafts the plant of grace upon the stock of nature.
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If there were not a stocke of nature, so farre forth as a man is a reasonable creature, some generall principles and inclinations;
If there were not a stock of nature, so Far forth as a man is a reasonable creature, Some general principles and inclinations;
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there were no dealing with a man towards his renovation: But this is left as a ground worke, for God to worke better things upon:
there were no dealing with a man towards his renovation: But this is left as a ground work, for God to work better things upon:
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We have some desire to happinesse, and therefore when God comes to direct him to happinesse, hee hath some thing to worke upon, something in nature to make him capable of it;
We have Some desire to happiness, and Therefore when God comes to Direct him to happiness, he hath Some thing to work upon, something in nature to make him capable of it;
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of understanding, imbracing, and closing with it.
of understanding, embracing, and closing with it.
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Not that hee hath an active power, but as it were, a capability, or capacity of it.
Not that he hath an active power, but as it were, a capability, or capacity of it.
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And therefore as they that spinne, doe not spinne out all the whole thred, but leave some end, that they may adde to it another thred,
And Therefore as they that spin, do not spin out all the Whole thread, but leave Some end, that they may add to it Another thread,
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So God having a purpose to doe good on man in his renovation, he did not altogether suffer the stocke of nature to be wholly rooted out,
So God having a purpose to do good on man in his renovation, he did not altogether suffer the stock of nature to be wholly rooted out,
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but left that as a hint, or roote to graft upon, to make him capable of happinesse the better.
but left that as a hint, or root to grafted upon, to make him capable of happiness the better.
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Now briefly to come to the application of this point. There are but two things which in generall I shall inferre from hence. Something by way of instruction ; Now briefly to come to the application of this point. There Are but two things which in general I shall infer from hence. Something by Way of instruction;
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And something by way of exhortation. By way of instruction, there be divers particulars I might recommend unto you.
And something by Way of exhortation. By Way of instruction, there be diverse particulars I might recommend unto you.
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1. Congruity of beginning with this. 1. Congruity of beginning with this.
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You see here the reason, and a good account given, why I placed this thing in the first entrance, in the treaty of Divinity, placing the argument of happinesse first.
You see Here the reason, and a good account given, why I placed this thing in the First Entrance, in the treaty of Divinity, placing the argument of happiness First.
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It is the scope of all things, that are to be taught and learned.
It is the scope of all things, that Are to be taught and learned.
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Wherefore doe we learne or teach, but to bring men to happinesse? And therefore as it is in shooting, it is necessary that a man should see the marke that he shootes at that so he may levell at, that marke;
Wherefore do we Learn or teach, but to bring men to happiness? And Therefore as it is in shooting, it is necessary that a man should see the mark that he shoots At that so he may level At, that mark;
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So in treating of Divine knowledge, as they say of all practicall arts, the naturall method is to beginne at the end, to set downe the end whether all things tend, that a man shoote not at Rovers:
So in treating of Divine knowledge, as they say of all practical arts, the natural method is to begin At the end, to Set down the end whither all things tend, that a man shoot not At Rovers:
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So this gives my account, and the reason why I thus placed this point here.
So this gives my account, and the reason why I thus placed this point Here.
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It might be inquired in the beginning what should be the upshot of alt that a man learnes, or heares:
It might be inquired in the beginning what should be the upshot of alt that a man learns, or hears:
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All must bee such things as doe conduce towards our happinesse, and he must gather it peece by peece, to make up his happinesse, seeing it is that which we all desire.
All must be such things as do conduce towards our happiness, and he must gather it piece by piece, to make up his happiness, seeing it is that which we all desire.
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2. We see here the excellency of Divinity, above all other Arts and Professions in the world.
2. We see Here the excellency of Divinity, above all other Arts and Professions in the world.
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It doth meete with our desire : and not onely meete with our desire, but it supplies our defects.
It does meet with our desire: and not only meet with our desire, but it supplies our defects.
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1. It meetes with our desire.
1. It meets with our desire.
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However men may count it a strange doctrine, to be acquainted with the things of Divinity, of God, However men may count it a strange Doctrine, to be acquainted with the things of Divinity, of God,
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and of Religion, and of his owne end: and therefore looke asquint upon it, and regard it not.
and of Religion, and of his own end: and Therefore look asquint upon it, and regard it not.
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But whoever well considers of it, he shall find divinity to be the neerest of kinne to him;
But whoever well considers of it, he shall find divinity to be the nearest of kin to him;
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to the most inward propension of the soule, it comes to instruct him in that, whereunto himselfe hath a n•tur•ll impetus and pondus. To weigh him.
to the most inward propension of the soul, it comes to instruct him in that, whereunto himself hath a n•tur•ll impetus and pondus. To weigh him.
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2. Supplies our defects. We have a desire of happinesse, but we all mistake the true way unto it;
2. Supplies our defects. We have a desire of happiness, but we all mistake the true Way unto it;
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now here is the excellency of Divinity, that it teacheth this unto a man faithfully and truely:
now Here is the excellency of Divinity, that it Teaches this unto a man faithfully and truly:
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and therefore infinitely to be advanced above all other professions in the world.
and Therefore infinitely to be advanced above all other professions in the world.
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All Philosophy, or matter of learning, or other trades, is that by which a man makes up a temporall living,
All Philosophy, or matter of learning, or other trades, is that by which a man makes up a temporal living,
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and comes farre short of Divinity. That is the great art, and the Queene of Arts, and Sciences.
and comes Far short of Divinity. That is the great art, and the Queen of Arts, and Sciences.
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That teacheth a man the great things of all, viz. The way to come to his desire, to happinesse, without which all other arts are but lost labour, a man wants the maine, we see here the excellencie of Divinitie,
That Teaches a man the great things of all, viz. The Way to come to his desire, to happiness, without which all other arts Are but lost labour, a man Wants the main, we see Here the excellency of Divinity,
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though it doth not teach a man to make shooes, or cloathes, or houses, to get a living;
though it does not teach a man to make shoes, or clothes, or houses, to get a living;
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yet it teacheth a man a better thing, it teacheth a man how to come to his desire, it teacheth a man how to walke in that way that doth bring to everlasting life,
yet it Teaches a man a better thing, it Teaches a man how to come to his desire, it Teaches a man how to walk in that Way that does bring to everlasting life,
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and that which will bring true happinesse to the soule.
and that which will bring true happiness to the soul.
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3. Take notice here of the great mercy of God, both towards the Church in generall, and this place in particular. If Divinitie be the most excellent Profession and Science in the world, in so much that all must stoope and vaile to that, in comparison of the infinite excellencie that is in it, 3. Take notice Here of the great mercy of God, both towards the Church in general, and this place in particular. If Divinity be the most excellent Profession and Science in the world, in so much that all must stoop and veil to that, in comparison of the infinite excellency that is in it,
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and the good that it brings;
and the good that it brings;
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than how much cause have wee to blesse God, that we are so happy, as to live in a Church, wherein we are taught the Doctrine of Divinitie, and where God will take it upon himselfe to be our Schoolemaster, a poore trade,
than how much cause have we to bless God, that we Are so happy, as to live in a Church, wherein we Are taught the Doctrine of Divinity, and where God will take it upon himself to be our Schoolmaster, a poor trade,
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and yet such a one, as God will undertake to present himselfe personally in, to undertake to instruct and teach us,
and yet such a one, as God will undertake to present himself personally in, to undertake to instruct and teach us,
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and wee must all goe to Schoole to him, to learne the way to that we all desire, viz. to happinesse.
and we must all go to School to him, to Learn the Way to that we all desire, viz. to happiness.
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And so in particular those that live in this place, that injoy those meanes, that injoy those continuall directions, that guide a man in the way to happinesse, which is not the happinesse of all that beare the n•me of a Church.
And so in particular those that live in this place, that enjoy those means, that enjoy those continual directions, that guide a man in the Way to happiness, which is not the happiness of all that bear the n•me of a Church.
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Wee have therefore a more especiall cause for to blesse God.
we have Therefore a more especial cause for to bless God.
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4. Hence take notice of the misery of man, and the infinite depravation of our nature.
4. Hence take notice of the misery of man, and the infinite depravation of our nature.
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That whereas we all desire happinesse in generall, and that truely and naturally, by a naturall pondus, and weight, that carries us to it:
That whereas we all desire happiness in general, and that truly and naturally, by a natural pondus, and weight, that carries us to it:
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Though we would have good and happinesse, yet for the true good, and the true happinesse, here appeares our misery.
Though we would have good and happiness, yet for the true good, and the true happiness, Here appears our misery.
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1. Wee know it not, wee are altogether in the darke, ignorant, we know not that, which we long after:
1. we know it not, we Are altogether in the dark, ignorant, we know not that, which we long After:
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wee long, and long in a blind manner, and know not what we would have;
we long, and long in a blind manner, and know not what we would have;
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It is a miserable case to thinke, that a man should have a perpetuall desire of that, which hee hath no knowledge of:
It is a miserable case to think, that a man should have a perpetual desire of that, which he hath no knowledge of:
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God indued him with knowledge at the first, in the state of innocencie. But now in the state of our fall and corruption, wee have lost that knowledge,
God endued him with knowledge At the First, in the state of innocence. But now in the state of our fallen and corruption, we have lost that knowledge,
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and this is our misery, herein it lies, we know not happinesse, we know not what wee would have, and what we desire.
and this is our misery, herein it lies, we know not happiness, we know not what we would have, and what we desire.
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2. Wee doe not onely not know, but wee seeke not for it ; about an imaginary happinesse, a false happinesse, many bestow a great deale of paines; 2. we do not only not know, but we seek not for it; about an imaginary happiness, a false happiness, many bestow a great deal of pains;
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but for the right happinesse, in the right way to it, men seeke it not, regard it not, but slight it.
but for the right happiness, in the right Way to it, men seek it not, regard it not, but slight it.
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3. Nay, even when God brings it home to our doores, we like it not, any happinesse will please us better, 3. Nay, even when God brings it home to our doors, we like it not, any happiness will please us better,
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though wee have a naturall desire towards happinesse, yet glasse will please us better than pearles, counterfeit happinesse better than substantiall.
though we have a natural desire towards happiness, yet glass will please us better than Pearls, counterfeit happiness better than substantial.
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The devill can cheate us with a painted happinesse, and wee goe away as well pleased,
The Devil can cheat us with a painted happiness, and we go away as well pleased,
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as a child with a rattle;
as a child with a rattle;
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and throw away our jewels for it, as a child, leave our bread and butter to play with a rattle.
and throw away our Jewels for it, as a child, leave our bred and butter to play with a rattle.
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A miserable case, that even in that thing we doe all so naturally desire and long to have, wee are so ignorant that wee know it not;
A miserable case, that even in that thing we do all so naturally desire and long to have, we Are so ignorant that we know it not;
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so negligent that wee seeke not after it; nay, and when wee come to know it, wee are ready to startle at it, and mistake it: rather ch•se any counterfeit thing;
so negligent that we seek not After it; nay, and when we come to know it, we Are ready to startle At it, and mistake it: rather ch•se any counterfeit thing;
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any thing is welcommer to us than the true.
any thing is welcomer to us than the true.
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4. Wee see here for our instruction, that there is a possibility, and the way of that possibitie, how God may recover a man out of his relapsed condition, 4. we see Here for our instruction, that there is a possibility, and the Way of that possibitie, how God may recover a man out of his relapsed condition,
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and that in an irresistable and invincible way, and yet without the violation of a mans will, which is a great question, and much disputed;
and that in an irresistible and invincible Way, and yet without the violation of a men will, which is a great question, and much disputed;
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Men are very nice, and afraid to ascribe too much to the power of grace:
Men Are very Nicaenae, and afraid to ascribe too much to the power of grace:
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but will rather say that God may be defeated and frustrated, nay, resisted, when hee hath a purpose to convert a man, they will rather impute impotencie to God, that God may be defeated,
but will rather say that God may be defeated and frustrated, nay, resisted, when he hath a purpose to convert a man, they will rather impute impotency to God, that God may be defeated,
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then that he can worke irresistibly, because they are afraid they should violate the will of man, they are so daintie of that, I charge you awake her not, give her what she pleaseth, &c. they will rather speake blasphemy concerning God,
then that he can work irresistibly, Because they Are afraid they should violate the will of man, they Are so dainty of that, I charge you awake her not, give her what she Pleases, etc. they will rather speak blasphemy Concerning God,
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than take mans nothing from him; but now the consideration of those two Points, will helpe to take off that difficulty;
than take men nothing from him; but now the consideration of those two Points, will help to take off that difficulty;
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God can invincibly turne the will, and yet easily, without any violation of the will.
God can invincibly turn the will, and yet Easily, without any violation of the will.
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He can invincibly, when hee comes so home, and so close, grafting of divine revelations, on the stocke of nature;
He can invincibly, when he comes so home, and so close, grafting of divine revelations, on the stock of nature;
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Now if he can bring it home so close, and say here is your happinesse,
Now if he can bring it home so close, and say Here is your happiness,
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and I will set it out so cleare, as that you must either deny your nature,
and I will Set it out so clear, as that you must either deny your nature,
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and forsake your happinesse, or else you must take this way, wherein I shew you is your happinesse;
and forsake your happiness, or Else you must take this Way, wherein I show you is your happiness;
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Now this is a way to worke upon the will without violation, working on the inclination, and propension of it.
Now this is a Way to work upon the will without violation, working on the inclination, and propension of it.
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And it is Gods will, and wisedome, and power alone, to bring it so home, to shew the light so cleare,
And it is God's will, and Wisdom, and power alone, to bring it so home, to show the Light so clear,
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and so neare before a man, that hee cannot refuse it, and yet when he doth it, he doth it irresistibly,
and so near before a man, that he cannot refuse it, and yet when he does it, he does it irresistibly,
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and invincibly working so on the inclination of nature, upon our owne desires, that there is no violence to the will at all, he can strike in,
and invincibly working so on the inclination of nature, upon our own Desires, that there is no violence to the will At all, he can strike in,
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and overcome it in a way of congruitie of our nature by vertue of our inclinations and desires.
and overcome it in a Way of congruity of our nature by virtue of our inclinations and Desires.
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Vse. 2. I shall adde now but a word for the Exhortation, and to omit that of the Ministers, that they should labour, Use. 2. I shall add now but a word for the Exhortation, and to omit that of the Ministers, that they should labour,
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and endeavour to worke upon this ground worke of nature;
and endeavour to work upon this ground work of nature;
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the desire of happinesse, and to make all things good, to shew the necessary conjunction of that they presse with mans happinesse;
the desire of happiness, and to make all things good, to show the necessary conjunction of that they press with men happiness;
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that they may say the happinesse you doe desire cannot be attained without this way.
that they may say the happiness you do desire cannot be attained without this Way.
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But I leave them, and for the People, I shall propound but these three or foure things. But I leave them, and for the People, I shall propound but these three or foure things.
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1. Do we all desire happinesse.
1. Do we all desire happiness.
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Then first, observe our inclination, let us all take notice of our inclinations, & follow them;
Then First, observe our inclination, let us all take notice of our inclinations, & follow them;
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follow those inclinations of nature, and be true to them; follow the genius of our nature;
follow those inclinations of nature, and be true to them; follow the genius of our nature;
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& in this case it is a good rule of the Physitians, Naturam sequi, we should follow the inclinations of our nature, doe that which best shapes with nature;
& in this case it is a good Rule of the Physicians, Naturam sequi, we should follow the inclinations of our nature, do that which best shapes with nature;
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follow the suggestion of nature and labour to improve it. 2. Acquire Direction, labour to get good directions;
follow the suggestion of nature and labour to improve it. 2. Acquire Direction, labour to get good directions;
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that the course of nature may be guided the right way;
that the course of nature may be guided the right Way;
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not to mistake the true way, though we runne naturally to happinesse, yet we will goe the wrong way,
not to mistake the true Way, though we run naturally to happiness, yet we will go the wrong Way,
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if wee have not a guide, and therefore begge them of God, and when God affords guides to helpe us this way, submit to them,
if we have not a guide, and Therefore beg them of God, and when God affords guides to help us this Way, submit to them,
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and begge of God, that as he hath implanted in you a desire of happinesse,
and beg of God, that as he hath implanted in you a desire of happiness,
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so that he would inlighten you, that you may not withstand your owne happinesse, and that he would guide you to this happinesse.
so that he would inlighten you, that you may not withstand your own happiness, and that he would guide you to this happiness.
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3. Fixe your resolutions, towards your happinesse.
3. Fix your resolutions, towards your happiness.
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This is the thing we naturally desire, make an articulate act therefore, a firme, and strong act, in resolution, that you will steere the whole course of your life,
This is the thing we naturally desire, make an articulate act Therefore, a firm, and strong act, in resolution, that you will steer the Whole course of your life,
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for the attaining and getting of this.
for the attaining and getting of this.
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Hoc primum repete opus, &c. Let this be your designe, and your drift, I am resolved to make out for happinesse.Hoc primum repete opus, etc. Let this be your Design, and your drift, I am resolved to make out for happiness.
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God hath bestowed on me a desire of happinesse, and he hath revealed what that happinesse is:
God hath bestowed on me a desire of happiness, and he hath revealed what that happiness is:
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and therefore that shall be the scope of my life, it is my desire, and I will goe resolvedly,
and Therefore that shall be the scope of my life, it is my desire, and I will go resolvedly,
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and ponder every steppe by steppe, to see how it conduceth to, or swerveth from my happinesse,
and ponder every step by step, to see how it conduceth to, or swerveth from my happiness,
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if it swerve, I will abstaine from it, if it conduce, I will follow it, I am resolved.
if it swerve, I will abstain from it, if it conduce, I will follow it, I am resolved.
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4. Force the execution, when wee are fixed and resolved, then force to the execution, keepe close to your desires, be true unto your purposes,
4. Force the execution, when we Are fixed and resolved, then force to the execution, keep close to your Desires, be true unto your Purposes,
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and walke on constantly, not out and in; my happinesse is my journies end, and I must goe to it.
and walk on constantly, not out and in; my happiness is my journeys end, and I must go to it.
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And as she said to a sonne of hers, a valiant Souldier, that came home from the warre lamed;
And as she said to a son of hers, a valiant Soldier, that Come home from the war lamed;
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well said she, that lamenesse will make you remember vertue every steppe ; so let us all labour to remember vertue every step;
well said she, that lameness will make you Remember virtue every step; so let us all labour to Remember virtue every step;
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often have your eyes on the end of your journey, see whether you goe, and examine your selves,
often have your eyes on the end of your journey, see whither you go, and examine your selves,
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if the way be right or no, and if right, often rouze up your selves to the execution of your resolutions this way.
if the Way be right or no, and if right, often rouse up your selves to the execution of your resolutions this Way.
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The second Sermon. PSALME IV. VI. There be many that say, who will shew us any good? Lord, lift up the light of thy countenance upon us.
The second Sermon. PSALM IV. VI. There be many that say, who will show us any good? Lord, lift up the Light of thy countenance upon us.
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WEE come now to the second thing, viz. Wherein doth happinesse lye, and consist. And our answer is twofold, 1. Negatively. 2. Affirmatively.
we come now to the second thing, viz. Wherein does happiness lie, and consist. And our answer is twofold, 1. Negatively. 2. Affirmatively.
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Wee are to speake first of the negative, and that is, That not the quintesence of any nor the confluence of all created things, can make a man happly:
we Are to speak First of the negative, and that is, That not the quintessence of any nor the confluence of all created things, can make a man haply:
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Nothing without God can bring a man true, much lesse, Perfect happinesse. I say no created thing can make us happy;
Nothing without God can bring a man true, much less, Perfect happiness. I say no created thing can make us happy;
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that is the thing we are now upon, And for the further explication of this Point;
that is the thing we Are now upon, And for the further explication of this Point;
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there are some things to be considered. 1. Concerning the subject of the proposition. 2. Concerning the predicate:
there Are Some things to be considered. 1. Concerning the Subject of the proposition. 2. Concerning the predicate:
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The subject of this propositin, or this truth that I have now propounded, is contained in these two branches. 1. No created thing. 2. No created thing without God. The Subject of this propositin, or this truth that I have now propounded, is contained in these two branches. 1. No created thing. 2. No created thing without God.
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I expresse in it two other things, to make the point more full. Not any of those, nor all conjoyned.
I express in it two other things, to make the point more full. Not any of those, nor all conjoined.
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Not the quintessence of any nor the confluence of all, can make a man happy. I shall but briefely touch this.
Not the quintessence of any nor the confluence of all, can make a man happy. I shall but briefly touch this.
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1. There is no created thing of that excellency (though we sucke out the very quintessence of it) that can afford true happinesse. 1. There is no created thing of that excellency (though we suck out the very quintessence of it) that can afford true happiness.
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There may bee two things that may bee thought upon, which (if any could) might doe it.
There may be two things that may be Thought upon, which (if any could) might do it.
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1. There is no accomplishment, not endowments. 2. No addittaments to those accomplishments. 1. There is no accomplishment, not endowments. 2. No addittaments to those accomplishments.
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There be two sorts of those accomplishments, that may be thought fit, or worthy to be named.
There be two sorts of those accomplishments, that may be Thought fit, or worthy to be nam.
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1. There bee some intrinsecall within a man. 2. There be some extrinsecall without a man.
1. There be Some intrinsical within a man. 2. There be Some extrinsical without a man.
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1. Intrinsecall, or within a man, there are excellencies, and endowments of the mind, more excellent then those of the body.
1. Intrinsical, or within a man, there Are excellencies, and endowments of the mind, more excellent then those of the body.
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But none of those can give a mans heart, or soule, true happinesse. None (I say) even of those excellencies of the mind:
But none of those can give a men heart, or soul, true happiness. None (I say) even of those excellencies of the mind:
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whether they be intellectuall vertues, as wisdome, understanding, and knowledge; whither they be intellectual Virtues, as Wisdom, understanding, and knowledge;
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although they be in the greatest height, or highest Meridian, that possibly they can be exalted to, none of them can make a man truely happy.
although they be in the greatest height, or highest Meridian, that possibly they can be exalted to, none of them can make a man truly happy.
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No nor any morall vertues, as well as the intellectuall, they come farre shorter then the, other, (I meddle not here with supernaturall vertues, infused by the spirit of God,
No nor any moral Virtues, as well as the intellectual, they come Far shorter then the, other, (I meddle not Here with supernatural Virtues, infused by the Spirit of God,
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for they come in for their share in happinesse, and make much towards it, as will appeare hereafter,
for they come in for their share in happiness, and make much towards it, as will appear hereafter,
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but) now I meddle with morall vertues, or excellencies which may adorne a civil man, one that stands within the bounds of nature:
but) now I meddle with moral Virtues, or excellencies which may adorn a civil man, one that Stands within the bounds of nature:
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Although a man have never so much of these, though he hath the utmost excellency of thē;
Although a man have never so much of these, though he hath the utmost excellency of them;
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nay and though he have them all, yet they all come farre short of true happinesse,
nay and though he have them all, yet they all come Far short of true happiness,
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and so of making him truely happy.
and so of making him truly happy.
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2. And much lesse any excellencies, or endowments of the body, can make a man happy,
2. And much less any excellencies, or endowments of the body, can make a man happy,
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as health, strength, or beauty, or any other thing, which commend, and adorne the body, whatsoever the good of it be, or the price of it.
as health, strength, or beauty, or any other thing, which commend, and adorn the body, whatsoever the good of it be, or the price of it.
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It comes exceeding short of bringing the soule to happinesse;
It comes exceeding short of bringing the soul to happiness;
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they are as farre inferiour to the true happinesse, as the body is to the soule,
they Are as Far inferior to the true happiness, as the body is to the soul,
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and therefore, to passe from them, I say. No extrinsecall, or outward accomplishments; whatsoever they call them:
and Therefore, to pass from them, I say. No extrinsical, or outward accomplishments; whatsoever they call them:
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whether the goods of fortune, or otherwise;
whither the goods of fortune, or otherwise;
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of what ranke, and condition soever they be, the further still off from happinesse, and the more remote:
of what rank, and condition soever they be, the further still off from happiness, and the more remote:
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for the neerer any thing comes to the soule, to the perfection of it, the neerer it is to happines:
for the nearer any thing comes to the soul, to the perfection of it, the nearer it is to happiness:
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but the further off it is (as the estate, & goods, or the clothes, and other ornaments) the farther off still from happinesse.
but the further off it is (as the estate, & goods, or the clothes, and other Ornament) the farther off still from happiness.
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No endowments, or accomplishments will doe it, whether they be intrinsecall, or extrinsecall.
No endowments, or accomplishments will do it, whither they be intrinsical, or extrinsical.
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2. Nay though we take in to Additaments, or Adjuments, which may be conceived, for the farther perfecting, and polishing of those.
2. Nay though we take in to Additaments, or Adjuments, which may be conceived, for the farther perfecting, and polishing of those.
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Which as they have a relation to the former, may be considered, as they were Either 1. Intrinsecally, 2. Or extrinsecally.
Which as they have a Relation to the former, may be considered, as they were Either 1. Intrinsically, 2. Or extrinsically.
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1. There be two intrinsecally, which may be as additaments, or adjuments for the perfecting of a man, and conducing towards happines. 1. There be two intrinsically, which may be as additaments, or adjuments for the perfecting of a man, and conducing towards happiness.
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1. There is one more properly belonging to the mind, and the mind takes some content in it, and especially in a generous person.
1. There is one more properly belonging to the mind, and the mind Takes Some content in it, and especially in a generous person.
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viz. Honour. And yet all the honour in the world cannot doe it:viz. Honour. And yet all the honour in the world cannot do it:
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though a man were never so honourable, or high, or had in reputation (although it be of high price in noble mindes,
though a man were never so honourable, or high, or had in reputation (although it be of high price in noble minds,
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and gives a great satisfaction to them) yet there is no happinesse at all in it:
and gives a great satisfaction to them) yet there is no happiness At all in it:
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It comes farre too short to make a man happy.
It comes Far too short to make a man happy.
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2. But then there is an other, which belongs more properly to the body, but yet may be extended in some sense unto the minde likewise, and that is pleasure :
2. But then there is an other, which belongs more properly to the body, but yet may be extended in Some sense unto the mind likewise, and that is pleasure:
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Some have placed happinesse in that, as some Philosophers, and the Stoicks, and some of them dogmatically too; some have placed happiness in that, as Some Philosophers, and the Stoics, and Some of them dogmatically too;
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which yet is inferiour to honour, and therefore comes farre shorter of making a man happy.
which yet is inferior to honour, and Therefore comes Far shorter of making a man happy.
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2. There be two others extrinsecally, which may be supposed to make some additament, and may have some name in this busines, 2. There be two Others extrinsically, which may be supposed to make Some additament, and may have Some name in this business,
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& belong partly to the one, and partly to the other. viz. Riches, and Friends. 1. Not riches, nor estate, they cannot doe it:
& belong partly to the one, and partly to the other. viz. Riches, and Friends. 1. Not riches, nor estate, they cannot do it:
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let the heape be never so great.
let the heap be never so great.
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Let there be never so great a spring of riches, it is not that can doe it.
Let there be never so great a spring of riches, it is not that can do it.
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2. I will but adde the second thing, and that is this; No content, or compleate satisfaction in friends ;
2. I will but add the second thing, and that is this; No content, or complete satisfaction in Friends;
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no relation that a man hath, in which, his naturall content doth much consist in; as parents, or children, and others that are neare, and deare unto him;
no Relation that a man hath, in which, his natural content does much consist in; as Parents, or children, and Others that Are near, and deer unto him;
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nor any other of those friends, that may be more beneficiall, and have a greater influence in their good,
nor any other of those Friends, that may be more beneficial, and have a greater influence in their good,
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as the favour of great ones, and the like, no friend or relation to a man,
as the favour of great ones, and the like, no friend or Relation to a man,
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though that be a great sweetnes, as the Wiseman expresseth. Or as the Father expresseth it very well.
though that be a great sweetness, as the Wiseman Expresses. Or as the Father Expresses it very well.
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Though a man drinke nothing but Ambrosia, or Nectar, all his life, and have no friend to partake of it, there would not be any sweetnesse unto him in it.
Though a man drink nothing but Ambrosia, or Nectar, all his life, and have no friend to partake of it, there would not be any sweetness unto him in it.
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So I say, though it much sweeten the life, yet it cannot reach so farre (although hee were never so blest in that kinde) as to make him happy.
So I say, though it much sweeten the life, yet it cannot reach so Far (although he were never so blessed in that kind) as to make him happy.
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It is not any of these things will doe it; neither the intrinsecall goods of the minde, nor the extrinsecall of the body ;
It is not any of these things will do it; neither the intrinsical goods of the mind, nor the extrinsical of the body;
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it is not Pleasure to satisfie the body, nor honour to satisfie the minde; nor any other thing to satisfie both;
it is not Pleasure to satisfy the body, nor honour to satisfy the mind; nor any other thing to satisfy both;
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neither estate, nor friends, none of these can give a man true happinesse.
neither estate, nor Friends, none of these can give a man true happiness.
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2. But then there is an other branch, to make the point more full, viz. not all of these.
2. But then there is an other branch, to make the point more full, viz. not all of these.
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Not the quintessence of any of those fully, nor the confluence of many, or all of them together can doe it.
Not the quintessence of any of those Fully, nor the confluence of many, or all of them together can do it.
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1. It is not any of them alone can doe it;
1. It is not any of them alone can do it;
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for a man is a compound creature both of body and soule, and therefore those things which make it up must be for both:
for a man is a compound creature both of body and soul, and Therefore those things which make it up must be for both:
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for suppose a man had a Beaver hat, and a gold hat-band, a satten dublet, and the like:
for suppose a man had a Beaver hat, and a gold hatband, a satin doublet, and the like:
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yet if in the meane time hee goe bare-legg'd, this is farre from compleatenesse, because there is one thing wanting:
yet if in the mean time he go barelegged, this is Far from compleatenesse, Because there is one thing wanting:
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so it will be in the matter of happinesse: It is not conceiveable that one alone should doe it;
so it will be in the matter of happiness: It is not conceivable that one alone should do it;
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to have the minde full, or the body full, to injoy but one peece, that cannot make a man happy. And therefore
to have the mind full, or the body full, to enjoy but one piece, that cannot make a man happy. And Therefore
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2. I adde this in the second place, not the confluence of all together, though all were concentred together in one,
2. I add this in the second place, not the confluence of all together, though all were concentred together in one,
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and conspired together to make a man happy, yet they would come short. Though a man had wisedome, and vertue, and goods of body, as strength, and beauty,
and conspired together to make a man happy, yet they would come short. Though a man had Wisdom, and virtue, and goods of body, as strength, and beauty,
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though he had all outward ornaments, though hee injoyed honour and pleasure at the full,
though he had all outward Ornament, though he enjoyed honour and pleasure At the full,
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and riches, and friends, nay, though he had all these meeting in one together, and concentred in one man, they come farre short of making a man happy,
and riches, and Friends, nay, though he had all these meeting in one together, and concentred in one man, they come Far short of making a man happy,
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and he may be a miserable man (though hee have all these) in this Theologicall sense.
and he may be a miserable man (though he have all these) in this Theological sense.
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Thus we see no created thing can doe it. 2. These things considered without God cannot doe it.
Thus we see no created thing can do it. 2. These things considered without God cannot do it.
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For there is a great deale of difference betweene those as they stand in relation to God, and in conjunction with him,
For there is a great deal of difference between those as they stand in Relation to God, and in conjunction with him,
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and as they are without him, and stand upon their owne bottome, and in their owne strength, and excellencie.
and as they Are without him, and stand upon their own bottom, and in their own strength, and excellency.
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1. With God it is true, these things may make some accession to happinesse, they may adorne and beautifie happinesse, 1. With God it is true, these things may make Some accession to happiness, they may adorn and beautify happiness,
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and have some part and place in happinesse in an inferiour kinde;
and have Some part and place in happiness in an inferior kind;
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they are in themselves, and in their kinde good, and they are the gifts of God, and those that hee bestoweth on man for this purpose, to inch out,
they Are in themselves, and in their kind good, and they Are the Gifts of God, and those that he bestoweth on man for this purpose, to inch out,
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and helpe out their happinesse in some kinde, or other; as Augustin distinguisheth very well: there be Bona Throni, & bona Scabelli ;
and help out their happiness in Some kind, or other; as Augustin Distinguisheth very well: there be Bona thrones, & Bona Scabelli;
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goods of the Throne of happinesse, which is God and Christ: and goods of the Footstoole, as those inferiour things:
goods of the Throne of happiness, which is God and christ: and goods of the Footstool, as those inferior things:
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It is true, the throne of a godly mans happinesse is in heaven; but yet the Footestoole may be upon earth.
It is true, the throne of a godly men happiness is in heaven; but yet the Footstool may be upon earth.
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For a man being a compound creature, is not a meere simple separated spirit:
For a man being a compound creature, is not a mere simple separated Spirit:
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but hee hath a body likewise, and therefore those outward and lower things may some way be conducible towards his outward happinesse,
but he hath a body likewise, and Therefore those outward and lower things may Some Way be conducible towards his outward happiness,
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and be in an inferiour degree of this happinesse: especially when they doe not derogate or diminish from the other:
and be in an inferior degree of this happiness: especially when they do not derogate or diminish from the other:
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when they make no wall of separation betweene God, and the soule;
when they make no wall of separation between God, and the soul;
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but are in a conjunction with God, and proceede out of Gods favour and love towards us; and that for our good;
but Are in a conjunction with God, and proceed out of God's favour and love towards us; and that for our good;
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and so farre they may make an accession to happinesse: as it is with ciphers, put a thousand of them and they make no number,
and so Far they may make an accession to happiness: as it is with ciphers, put a thousand of them and they make no number,
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but put the least figure before them, and they make up a great number. So all those worldly things, are but ciphers without God;
but put the least figure before them, and they make up a great number. So all those worldly things, Are but ciphers without God;
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but if they stand in conjunction with God, they may make some accession to happinesse, and be subservient to it.
but if they stand in conjunction with God, they may make Some accession to happiness, and be subservient to it.
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2. Without God they cannot doe it, they can neither give the reall, nor the royall happinesse. It is impossible without God they should doe it.
2. Without God they cannot do it, they can neither give the real, nor the royal happiness. It is impossible without God they should do it.
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Though there may be an imagination of happinesse in those men, who are the owners of them:
Though there may be an imagination of happiness in those men, who Are the owners of them:
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they may fill themselves with dreames and fancies, as though they were in a happy estate,
they may fill themselves with dreams and fancies, as though they were in a happy estate,
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and condition, because of the possession of them.
and condition, Because of the possession of them.
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But if we consider, either the royall happinesse, or the reall happinesse, that which is truely worthy to be accounted so, that they cannot be.
But if we Consider, either the royal happiness, or the real happiness, that which is truly worthy to be accounted so, that they cannot be.
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And that leades mee to the second branch, viz. the predicate, or the thing affirmed, which is,
And that leads me to the second branch, viz. the predicate, or the thing affirmed, which is,
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2. That all created things without God, The predicate. The secreated things cannot give possession of happinesse either.
2. That all created things without God, The predicate. The secreated things cannot give possession of happiness either.
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none of them all alone, or all of them together, can bring a man perfect or true happinesse. none of them all alone, or all of them together, can bring a man perfect or true happiness.
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Now there may be a double degree of happinesse propounded; 1. A Supernaturall happinesse. 2. A Naturall happinesse.
Now there may be a double degree of happiness propounded; 1. A Supernatural happiness. 2. A Natural happiness.
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1. The naturall happinesse is, when a man is all well in the naturall man, which a man may be capable of as he is a man.
1. The natural happiness is, when a man is all well in the natural man, which a man may be capable of as he is a man.
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2. The Supernaturall happinesse is, that which cannot be attained without some supernaturall qualifications, and the whole essence of it must be supernaturall.
2. The Supernatural happiness is, that which cannot be attained without Some supernatural qualifications, and the Whole essence of it must be supernatural.
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Now all these earthly created things cannot put us in possession of either of these,
Now all these earthly created things cannot put us in possession of either of these,
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neither put a man in a possession of a naturall, much lesse of a supernaturall happinesse.
neither put a man in a possession of a natural, much less of a supernatural happiness.
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Or rather to expresse it otherwise, there is 1. A Perfect happinesse, or a royall happinesse. 2. A True happinesse, or a reall happinesse, Or rather to express it otherwise, there is 1. A Perfect happiness, or a royal happiness. 2. A True happiness, or a real happiness,
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though it be not absolute, and perfect.
though it be not absolute, and perfect.
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A godly man, that injoyes communion with God, even in this life, in the midst of all other wants, and miseries;
A godly man, that enjoys communion with God, even in this life, in the midst of all other Wants, and misery's;
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hee hath a supernaturall, or superexcellent good, which makes him really happy, though hee doe want many things to the perfecting, and compleatenesse of happinesse.
he hath a supernatural, or superexcellent good, which makes him really happy, though he do want many things to the perfecting, and compleatenesse of happiness.
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There may be teares in the eyes, and sorrow in the heart here: which perfect happinesse wipes off, which is hereafter:
There may be tears in the eyes, and sorrow in the heart Here: which perfect happiness wipes off, which is hereafter:
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then all these teares shall be wiped away, and this sorrow shall be turned into joy, and all defects supplied.
then all these tears shall be wiped away, and this sorrow shall be turned into joy, and all defects supplied.
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Now I affirme, that all these created good things, one of them, or all of them, are so farre from bringing a man to compleate happinesse, where there is no want, that is;
Now I affirm, that all these created good things, one of them, or all of them, Are so Far from bringing a man to complete happiness, where there is no want, that is;
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Omnibus numeris absoluta. They are so farre, I say, from that, that they are not worth the name of true happinesse,Omnibus numeris Absoluta. They Are so Far, I say, from that, that they Are not worth the name of true happiness,
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or so much as to give rest and satisfaction to the soule, neither in full measure,
or so much as to give rest and satisfaction to the soul, neither in full measure,
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nor so farre as to denominate happinesse. Thus of the explication. 2. I come to the Probation and demonstration of this Point.
nor so Far as to denominate happiness. Thus of the explication. 2. I come to the Probation and demonstration of this Point.
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It may be proved Both for the NONLATINALPHABET of it. and NONLATINALPHABET of it.
It may be proved Both for the of it. and of it.
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Both that it is so, and then the ground, and reason, whence it comes to be so.
Both that it is so, and then the ground, and reason, whence it comes to be so.
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1. For the NONLATINALPHABET of it, that it is so, that it is an undoubted, and infallible truth of God, that reason must of necessitie yeeld and subscribe unto it.
1. For the of it, that it is so, that it is an undoubted, and infallible truth of God, that reason must of necessity yield and subscribe unto it.
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It will appeare by that which is the demonstration of all, viz. Both 1. By Scripture. 2. By experience. 1. By Scripture ;
It will appear by that which is the demonstration of all, viz. Both 1. By Scripture. 2. By experience. 1. By Scripture;
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I shall forbeare many places at present, because I shall have occasion to doe it hereafter, I shall forbear many places At present, Because I shall have occasion to do it hereafter,
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when I come to handle the other Point.
when I come to handle the other Point.
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For all these places, that prove our happinesse to be in God alone, and that there is no other way unto it, they all prove this Point.
For all these places, that prove our happiness to be in God alone, and that there is no other Way unto it, they all prove this Point.
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I shall select some few for present. To mention that first, wherein this argument is treated in.
I shall select Some few for present. To mention that First, wherein this argument is treated in.
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It is the same with this wherein happinesse is seated. Mat. 5. at the beginning; our Saviour there in this Sermon upon the Mount, purposely treats of happinesse, and blessednesse:
It is the same with this wherein happiness is seated. Mathew 5. At the beginning; our Saviour there in this Sermon upon the Mount, purposely treats of happiness, and blessedness:
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Hee sets the crowne of blessednesse or happinesse on the head of many things. As, Blessed are those that are poore in Spirit; Blessed are those that mourne;
He sets the crown of blessedness or happiness on the head of many things. As, Blessed Are those that Are poor in Spirit; Blessed Are those that mourn;
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Blessed are the meeke, &c. But among all those hee mentions there, he mentions none of those created good things wherein a man might suppose they should be:Blessed Are the meek, etc. But among all those he mentions there, he mentions none of those created good things wherein a man might suppose they should be:
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There is not, Blessed is the rich man, or Blessed is the honourable man ;
There is not, Blessed is the rich man, or Blessed is the honourable man;
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or the wiseman, or he that injoyes the goods of beauty, or riches, or strength of body, and the like. None of those things mentioned.
or the Wiseman, or he that enjoys the goods of beauty, or riches, or strength of body, and the like. None of those things mentioned.
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But all these things that are mentioned there are spirituall, and heavenly graces, that put a man into fellowship, and communion with God.
But all these things that Are mentioned there Are spiritual, and heavenly graces, that put a man into fellowship, and communion with God.
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The second Scripture is that in Psal. 34.12. where the Psalmist is in a way of directiō.
The second Scripture is that in Psalm 34.12. where the Psalmist is in a Way of direction.
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Come to me my children, & I wil instruct you in the way to happinesse ; who is he that desires to see good ;Come to me my children, & I will instruct you in the Way to happiness; who is he that Desires to see good;
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to live long, and see good dayes ; to see happinesse, and to come to happines. Where he mentions none of those things, as I named before:
to live long, and see good days; to see happiness, and to come to happiness. Where he mentions none of those things, as I nam before:
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but the same that our Saviour seemes to expresse, and hee excludes other things. Hee directs to spirituall wayes, and spirituall meanes for the accomplishment of happinesse;
but the same that our Saviour seems to express, and he excludes other things. He directs to spiritual ways, and spiritual means for the accomplishment of happiness;
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but for earthly things, hee doth not so much as once name them.
but for earthly things, he does not so much as once name them.
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And then againe, Psal. 73. about the beginning, there is a full proofe of it, in the whole beginning;
And then again, Psalm 73. about the beginning, there is a full proof of it, in the Whole beginning;
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there the Prophet reckons up the propriety, and the happinesse of wicked men:
there the Prophet reckons up the propriety, and the happiness of wicked men:
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and expresseth it so much the fuller, because the glister of these worldly things had dazled the eyes of the Psalmist, and they had almost made his feete to stippe;
and Expresses it so much the fuller, Because the glister of these worldly things had dazzled the eyes of the Psalmist, and they had almost made his feet to stippe;
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Ver. 2. He was so taken with the flare of earthly things, and the prosperous state of men in worldly things, that hee began to blesse in his heart,Ver. 2. He was so taken with the flare of earthly things, and the prosperous state of men in worldly things, that he began to bless in his heart,
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and thinke well of those that injoyed them, and to repine at his owne estate:
and think well of those that enjoyed them, and to repine At his own estate:
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and thus hee was carried away till God brought him into the Sanctuary. Verse 18. There hee found that all those that had them were not happy;
and thus he was carried away till God brought him into the Sanctuary. Verse 18. There he found that all those that had them were not happy;
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but those that had them were set in slippery places. There was no soliditie of happinesse, that could be gathered out of those things;
but those that had them were Set in slippery places. There was no solidity of happiness, that could be gathered out of those things;
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when God brought him into the sanctuary, then hee learned there, that there was no true happinesse in all these earthly things.
when God brought him into the sanctuary, then he learned there, that there was no true happiness in all these earthly things.
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And so Psal. 144. the last verse, The Psalmist there in the beginning of the Verse, seemed to looke this way,
And so Psalm 144. the last verse, The Psalmist there in the beginning of the Verse, seemed to look this Way,
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as though there were happinesse in these created things: Happy are the people that are in such a case:
as though there were happiness in these created things: Happy Are the people that Are in such a case:
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the people that flourish in prosperity, as in the foregoing Verses:
the people that flourish in Prosperity, as in the foregoing Verses:
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and so farre indeede, as they are conjoyned with God, there is something of happinesse in them:
and so Far indeed, as they Are conjoined with God, there is something of happiness in them:
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But lest any should mistake the Prophet;
But lest any should mistake the Prophet;
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he corrects himselfe againe, and saith (as if hee did unsay what he he had said) Happy are the people who have God for their Lord :
he corrects himself again, and Says (as if he did unsay what he he had said) Happy Are the people who have God for their Lord:
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They are happy men whose God is the Lord, that is the right of it;
They Are happy men whose God is the Lord, that is the right of it;
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it is not these things wherein true happinesse lies, though they may be subservient to it,
it is not these things wherein true happiness lies, though they may be subservient to it,
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and something conducible to happinesse, yet our happinesse doth lie in our conjunction with God. And therefore the Prophet, Ier. 9.23. giveth a caution.
and something conducible to happiness, yet our happiness does lie in our conjunction with God. And Therefore the Prophet, Jeremiah 9.23. gives a caution.
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Let not the Wiseman glory in his wisedome, nor the strong man in his strength, nor the rich man glory in his riches ;Let not the Wiseman glory in his Wisdom, nor the strong man in his strength, nor the rich man glory in his riches;
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none of these things can make a man happy; these are not the things that a man can delight in, or boast of;
none of these things can make a man happy; these Are not the things that a man can delight in, or boast of;
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there must be other things that must make up this happinesse, or else we shall come short of it.
there must be other things that must make up this happiness, or Else we shall come short of it.
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And so in, 1 Tim. 6.17. See what the Apostle saith, concerning one thing, which hath the greatest shew and splendor, viz. Riches. Charge them that are rich in this world, that they be not high minded, and that they trust not in their uncertaine riches.
And so in, 1 Tim. 6.17. See what the Apostle Says, Concerning one thing, which hath the greatest show and splendour, viz. Riches. Charge them that Are rich in this world, that they be not high minded, and that they trust not in their uncertain riches.
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That they doe not build a conceited happinesse in, or upon them; and thinke they are in a good estate by reason of them;
That they do not built a conceited happiness in, or upon them; and think they Are in a good estate by reason of them;
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the Apostle doth it with authoritie, and efficacie, and hee would have it laid home to them,
the Apostle does it with Authority, and efficacy, and he would have it laid home to them,
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because men are exceeding apt to cozen themselves, in such things. And to give something as the Reason of it: Looke Hoseah 1.21.22.
Because men Are exceeding apt to cozen themselves, in such things. And to give something as the Reason of it: Look Hosea 1.21.22.
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Alas, all these things and the goodnesse of them (so farre as they may conduce in an inferiour ranke for our good) depend upon God,
Alas, all these things and the Goodness of them (so Far as they may conduce in an inferior rank for our good) depend upon God,
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as God by the Prophet there saith.
as God by the Prophet there Says.
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In that day, saith the Lord, I will heare the heavens, and they shall heare the earth, In that day, Says the Lord, I will hear the heavens, and they shall hear the earth,
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and the earth shall heare the corne and wine, and the oyle, &c. The first linke of the chaine is tyed to the Throne of God, I will heare, saith the Lord, the earth,and the earth shall hear the corn and wine, and the oil, etc. The First link of the chain is tied to the Throne of God, I will hear, Says the Lord, the earth,
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and the earth shall heare the corne, &c. All the influence there he tyes to God, all comes from him, and depends upon him. 2. By Experience ;
and the earth shall hear the corn, etc. All the influence there he ties to God, all comes from him, and depends upon him. 2. By Experience;
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All the experience in the world makes this certainely true, and evident, especially to those that have found the experiment,
All the experience in the world makes this Certainly true, and evident, especially to those that have found the experiment,
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and to others likewise, if they will trust to experience, and not (like fooles) buy their owne wisedome, by their owne experience. 1. Take an extraordinary experiment ;
and to Others likewise, if they will trust to experience, and not (like Fools) buy their own Wisdom, by their own experience. 1. Take an extraordinary experiment;
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the experiment of one may serve for all: the experiment of one may serve for all:
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viz. that of Salomon, who gives up his verdict, Vanity of vanityes, all is vanitie. &c. Eccles. 1.2. I would desire every one to consider this well, there is no exception to be put in against the verdict;viz. that of Solomon, who gives up his verdict, Vanity of vanities, all is vanity. etc. Eccles. 1.2. I would desire every one to Consider this well, there is no exception to be put in against the verdict;
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but it will speake home to the point, and absolutely convince any one, that is a rationall man,
but it will speak home to the point, and absolutely convince any one, that is a rational man,
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A mans testimony may be elevated, or abased upon divers grounds;
A men testimony may be elevated, or abased upon diverse grounds;
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but there is none can come here to make a slight, or diminish the authority of Salomon. He wanted not meanes to try;
but there is none can come Here to make a slight, or diminish the Authority of Solomon. He wanted not means to try;
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for he had all these things, and could runne through them all, and taste, and picke out as it were all the excellencies of them:
for he had all these things, and could run through them all, and taste, and pick out as it were all the excellencies of them:
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He was the richest King that ever was, he had the greatest plenty of gold, and all other things, that God had bestowed upon him:
He was the Richest King that ever was, he had the greatest plenty of gold, and all other things, that God had bestowed upon him:
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there wanted no meanes whatsoever, to make an experiment of any worldly thing, but he had it;
there wanted no means whatsoever, to make an experiment of any worldly thing, but he had it;
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being a King, and a rich King.
being a King, and a rich King.
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Neither wanted there any Wisedome, for if he had all other things, and wanted skill, it had beene nothing, he might have gone the wrong way to worke.
Neither wanted there any Wisdom, for if he had all other things, and wanted skill, it had been nothing, he might have gone the wrong Way to work.
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But hee wanted not skill to make an experiment, although it had beene to draw fire out of flint;
But he wanted not skill to make an experiment, although it had been to draw fire out of flint;
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as Alchymists can draw oyle out of iron, whereas ordinary people can draw little moisture out of it, being they want skill to fetch out the quintessence of it.
as Alchemists can draw oil out of iron, whereas ordinary people can draw little moisture out of it, being they want skill to fetch out the quintessence of it.
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But it cannot be said so of Salomon, he had meanes and wit to fetch out all the vertue in them;
But it cannot be said so of Solomon, he had means and wit to fetch out all the virtue in them;
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and to sucke the quintessence out, to sift the things to the branne, as they say.
and to suck the quintessence out, to sift the things to the bran, as they say.
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But then againe, if a man had both meanes and wit to doe it, yet if he had not a minde to it, he could not doe it;
But then again, if a man had both means and wit to do it, yet if he had not a mind to it, he could not do it;
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But it cannot be said so of him, for he had a minde to try; Salomon set his heart to it, to try the nature of all the world, and worldly things;
But it cannot be said so of him, for he had a mind to try; Solomon Set his heart to it, to try the nature of all the world, and worldly things;
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to try what was in pleasure, and honour, and musicke, and singing, and all things that may give content to the heart of man.
to try what was in pleasure, and honour, and music, and singing, and all things that may give content to the heart of man.
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He had a minde to imploy his meanes, and wisedome this way, to try the experiment of all these worldly things,
He had a mind to employ his means, and Wisdom this Way, to try the experiment of all these worldly things,
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and yet after all this, he returnes this verdict (as I said before) vanity of vanities, all is vanity.
and yet After all this, he returns this verdict (as I said before) vanity of vanities, all is vanity.
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2. The ordinary experience of every one may confirme this same; Not onely in particular good things, wherein men promise to themselves happinesse:
2. The ordinary experience of every one may confirm this same; Not only in particular good things, wherein men promise to themselves happiness:
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A man thinkes he should be happy, if he could but obtaine such an estate,
A man thinks he should be happy, if he could but obtain such an estate,
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or marry thus, and thus, &c. And ordinarily, this is our folly, that whatsoever a man is eagerly set upon that doth please him,
or marry thus, and thus, etc. And ordinarily, this is our folly, that whatsoever a man is eagerly Set upon that does please him,
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while he is a suitor for it, he pleaseth himselfe with conceites and fancies, that if he were but master of such a thing, oh he should be a happy man.
while he is a suitor for it, he Pleases himself with conceits and fancies, that if he were but master of such a thing, o he should be a happy man.
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But who is he that hath not tryed the folly, and the emptinesse of this conceite;
But who is he that hath not tried the folly, and the emptiness of this conceit;
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how short it comes to satisfie the soule, and give it that fullnesse of content, which a man expected from it:
how short it comes to satisfy the soul, and give it that fullness of content, which a man expected from it:
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Although a man were extreame fond, and sicke of desire for those things;
Although a man were extreme found, and sick of desire for those things;
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He findes no defect in the thing, for it may be it is really such as it did appeare,
He finds no defect in the thing, for it may be it is really such as it did appear,
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but yet meerely the defect in the creature is, that it satisfies not; God would not have it so, neither were it good for us to be so;
but yet merely the defect in the creature is, that it Satisfies not; God would not have it so, neither were it good for us to be so;
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namely, that wee should finde a fulnesse in the creature. And not onely for the particulars doe we find it;
namely, that we should find a fullness in the creature. And not only for the particulars do we find it;
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but also in the conjunction of all together.
but also in the conjunction of all together.
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It was the saying of a great Emperor, that in his time had passed all the rankes, and states of every condition:
It was the saying of a great Emperor, that in his time had passed all the ranks, and states of every condition:
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He had beene meane and base, and yet grew to the greatest condition, to have the greatest Empire in the world, himselfe made this the wonderment of all, Omnia fui & nihil expedit:
He had been mean and base, and yet grew to the greatest condition, to have the greatest Empire in the world, himself made this the wonderment of all, Omnia fui & nihil expedit:
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He had made tryall of all conditions, but yet could not find any happinesse, or any rest and satisfaction in any condition at all that he had:
He had made trial of all conditions, but yet could not find any happiness, or any rest and satisfaction in any condition At all that he had:
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So doth (or at least may) every man finde this vanity in all things;
So does (or At least may) every man find this vanity in all things;
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what ever seeme glorious in our eyes before we have them, yet when we have them, they send us away empty.
what ever seem glorious in our eyes before we have them, yet when we have them, they send us away empty.
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There is no man, that hath had to deale in the world, but may come in,
There is no man, that hath had to deal in the world, but may come in,
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and give testimony to this truth.
and give testimony to this truth.
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The NONLATINALPHABET of all may appeare in a generall reason drawne from all these things, there is in all those created things, (besides the intrinsecall nature of them, which I shall touch in the demonstration of the NONLATINALPHABET) an indifferency, that they are indifferent both to good and to bad :
The of all may appear in a general reason drawn from all these things, there is in all those created things, (beside the intrinsical nature of them, which I shall touch in the demonstration of the) an indifferency, that they Are indifferent both to good and to bad:
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Now if a man be not good himselfe, it is impossible that any of these things should make him happy, a wicked man if he remaine such, he cannot but be in a miserable condition, a miserable man for all these things:
Now if a man be not good himself, it is impossible that any of these things should make him happy, a wicked man if he remain such, he cannot but be in a miserable condition, a miserable man for all these things:
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Now these are indifferent, and as incident to the wicked as to the godly, God makes not these things any badge of his people,
Now these Are indifferent, and as incident to the wicked as to the godly, God makes not these things any badge of his people,
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or any characters of difference, or pledges of his love and favour;
or any characters of difference, or pledges of his love and favour;
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But deales them promiscuously to all, yea many times and most frequently, his people have the least share in them, his servants are low and base for these outward things,
But deals them promiscuously to all, yea many times and most frequently, his people have the least share in them, his Servants Are low and base for these outward things,
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for those created excellencies, it may be they are not many wise, nor many noble, nor many rich, that may be rather a vexation ;
for those created excellencies, it may be they Are not many wise, nor many noble, nor many rich, that may be rather a vexation;
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but God bestowes graces on them. For all these outward things are very various:
but God bestows graces on them. For all these outward things Are very various:
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for the goods of the body, and much more for the estate, is common to all,
for the goods of the body, and much more for the estate, is Common to all,
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nay sometimes God bestowes them, and usually, upon those that are naturally crabbed and untoward. 2. To come briefely now to the Reason of the point ;
nay sometime God bestows them, and usually, upon those that Are naturally crabbed and untoward. 2. To come briefly now to the Reason of the point;
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and I will but touch a few things, and so demonstrate the NONLATINALPHABET, the reason whence it arises, that no earthly thing,
and I will but touch a few things, and so demonstrate the, the reason whence it arises, that no earthly thing,
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nor all earthly things, can make a man truely, much lesse perfectly happy:
nor all earthly things, can make a man truly, much less perfectly happy:
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It will appeare to rise, From 1. The nature of happinesse. 2. The nature of earthly things. 3. The nature of man.
It will appear to rise, From 1. The nature of happiness. 2. The nature of earthly things. 3. The nature of man.
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1. I must premise here (though I included it in the other) in the first place, something of the nature of happinesse.
1. I must premise Here (though I included it in the other) in the First place, something of the nature of happiness.
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Now happinesse, in the nature of it, implies these two things; Perfection and Satisfaction. And there cannot be happinesse where these doe not meete.
Now happiness, in the nature of it, Implies these two things; Perfection and Satisfaction. And there cannot be happiness where these do not meet.
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1. Happinesse is that which gives the utmost perfection, and compleatnesse to our nature. 1. Happiness is that which gives the utmost perfection, and completeness to our nature.
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2. And secondly, it must be happinesse in that estate and condition, which gives true and full satisfaction to the soule, that it can rest upon it,
2. And secondly, it must be happiness in that estate and condition, which gives true and full satisfaction to the soul, that it can rest upon it,
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and have quiet, and full content in it. Now neither of these two;
and have quiet, and full content in it. Now neither of these two;
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neither the perfecting of our nature, nor the satisfying, and contenting of our soule, can be had in this fruition of any created good thing whatsoever:
neither the perfecting of our nature, nor the satisfying, and contenting of our soul, can be had in this fruition of any created good thing whatsoever:
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As I have often expressed it:
As I have often expressed it:
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Aurum luto inaurare, to guild gold with dirt, it is ridiculous, to beautifie the more excellent thing with the inferiour, or the more unworthy thing;
Aurum Luto inaurare, to guild gold with dirt, it is ridiculous, to beautify the more excellent thing with the inferior, or the more unworthy thing;
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to thinke to make a man happy with that which is lower then a mans selfe, it addes rather disgrace:
to think to make a man happy with that which is lower then a men self, it adds rather disgrace:
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It is impossible that satisfaction should be had in these things, as it is for a stone to mount up,
It is impossible that satisfaction should be had in these things, as it is for a stone to mount up,
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or rest in the aire, without holding up with a mans hand, or some other thing;
or rest in the air, without holding up with a men hand, or Some other thing;
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The ayre, it is a thinne liquid body, and that a heavy body; and therefore it will give way unto it, to fall downe;
The air, it is a thin liquid body, and that a heavy body; and Therefore it will give Way unto it, to fallen down;
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it cuts through the ayre, and can find no rest till it come to some sollid body,
it cuts through the air, and can find no rest till it come to Some solid body,
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for (if it might be) it would never leave moving, till it come to the center:
for (if it might be) it would never leave moving, till it come to the centre:
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So it is impossible that the sublime nature of man, which is substantiall and solid, a man that hath sollid affections, and solid understanding;
So it is impossible that the sublime nature of man, which is substantial and solid, a man that hath solid affections, and solid understanding;
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I say it is impossible that he should find any solid rest but in the center, in God;
I say it is impossible that he should find any solid rest but in the centre, in God;
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who is the alone center of rest;
who is the alone centre of rest;
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all these earthly things are but like the ayre to the stone, they can give the soule no stay,
all these earthly things Are but like the air to the stone, they can give the soul no stay,
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but those solid affections will make way through them, as being airy substances.
but those solid affections will make Way through them, as being airy substances.
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2. But it will appeare more cleare, if wee consider the nature of these earthly things, and especially if we compare together the generall nature of these earthly created good things, and the nature of man:
2. But it will appear more clear, if we Consider the nature of these earthly things, and especially if we compare together the general nature of these earthly created good things, and the nature of man:
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and wee shall find that there is no 1. Proportion in the one, to adde satisfaction, or perfection to the other:
and we shall find that there is no 1. Proportion in the one, to add satisfaction, or perfection to the other:
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and among many things I shall contract all into a few considerations.
and among many things I shall contract all into a few considerations.
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2. That good that is in the creature is such an inferiour good, that it falls short in three circumstances,
2. That good that is in the creature is such an inferior good, that it falls short in three Circumstances,
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and is therefore impossible to give satisfaction or compleatnesse to the nature of man, which must have none of those defects. I.
and is Therefore impossible to give satisfaction or completeness to the nature of man, which must have none of those defects. I.
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All the good that is in any created good thing, it is at the best defectively good. As the Prophet Isaiah expresseth it.
All the good that is in any created good thing, it is At the best defectively good. As the Prophet Isaiah Expresses it.
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The bed is too narrow, and the covering is too short, to keepe warme, and wrap them in, all these worldly things are too short and too narrow;The Bed is too narrow, and the covering is too short, to keep warm, and wrap them in, all these worldly things Are too short and too narrow;
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besides that I shall adde hereafter.
beside that I shall add hereafter.
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First, they are too short, and of a defective nature, of no solid subsistence and continuance.
First, they Are too short, and of a defective nature, of no solid subsistence and Continuance.
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It is certaine all these worldly things, will and must have either finem suam, or finem tuam.
It is certain all these worldly things, will and must have either finem suam, or finem tuam.
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1. Finem suam, either they dye, or may take them wings and flye away.
1. Finem suam, either they die, or may take them wings and fly away.
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And sure they being so fading as the flower, the sweetest flower which a man is delighted with, withers away,
And sure they being so fading as the flower, the Sweetest flower which a man is delighted with, withers away,
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while a man holds it in his hand, in the middest of a mans delight, he seeth it wither away,
while a man holds it in his hand, in the midst of a men delight, he sees it wither away,
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& lose the beauty of it, & the sweetnes of it; it is of no continuance;
& loose the beauty of it, & the sweetness of it; it is of no Continuance;
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and so al these worldly things are fading & fleeting, and mutable, & such a defective nature as this is, cannot possibly make happy or give satisfactiō to the soule in that respect.
and so all these worldly things Are fading & fleeting, and mutable, & such a defective nature as this is, cannot possibly make happy or give satisfaction to the soul in that respect.
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A man may be to day high in honour, and to morrow high on the gallowes, as it was Hamans case;
A man may be to day high in honour, and to morrow high on the gallows, as it was Hamans case;
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and it falls out many times so with wicked men; they are like the grasse which stands on the house top, it stands high indeed,
and it falls out many times so with wicked men; they Are like the grass which Stands on the house top, it Stands high indeed,
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but it hath no rooting, and so vanisheth quickely away.
but it hath no rooting, and so Vanishes quickly away.
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And as they say of the mettall, which they make glasse of, it is neerest melting when it shines most brightest.
And as they say of the mettle, which they make glass of, it is nearest melting when it shines most Brightest.
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So wicked men are neerest destruction, when they are at the greatest luster, and ruffling themselves in their pride, and jollity;
So wicked men Are nearest destruction, when they Are At the greatest luster, and ruffling themselves in their pride, and jollity;
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and therefore the caution is given Psalme 37. To Gods children and servants, that they should not fret themselves,
and Therefore the caution is given Psalm 37. To God's children and Servants, that they should not fret themselves,
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though these prospered in their wayes. though these prospered in their ways.
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2. But although these things had not Finem suam, yet they have Finem tuam: though they should not faile, 2. But although these things had not Finem suam, yet they have Finem tuam: though they should not fail,
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nor flie away, as hee said (namely the Romane when hee tooke his Kingdome) tie the goods of Fortune,
nor fly away, as he said (namely the Roman when he took his Kingdom) tie the goods of Fortune,
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and clip the wings of victory:
and clip the wings of victory:
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So though that thou hadst the wings of Fortune tied to thee with adamantaine ties, suppose that they be not moved,
So though that thou Hadst the wings of Fortune tied to thee with adamantaine ties, suppose that they be not moved,
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yet thou mayst and must be moved from them, and have Finam tuam, thou must die and carry no substance with thee;
yet thou Mayest and must be moved from them, and have Finam tuam, thou must die and carry no substance with thee;
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when thou art gone they will leave thee;
when thou art gone they will leave thee;
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all these worldly things will accompany a man to the grave, but no farther, and therefore in regard of their defective nature, they cannot make happy;
all these worldly things will accompany a man to the grave, but no farther, and Therefore in regard of their defective nature, they cannot make happy;
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neither the goods of one, or all the creatures together.
neither the goods of one, or all the creatures together.
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2. They are all of a diminutive good, and they are too narrow a supply to furnish the large heart of man;
2. They Are all of a diminutive good, and they Are too narrow a supply to furnish the large heart of man;
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as I have sometime said, they observe in nature, that a mans heart is made in a mans body like to a triangle, three cornered,
as I have sometime said, they observe in nature, that a men heart is made in a men body like to a triangle, three cornered,
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and they doe observe that it is impossible to cover a triangle with a circle, with any round thing justly,
and they do observe that it is impossible to cover a triangle with a circle, with any round thing justly,
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but still there will be some corner empty:
but still there will be Some corner empty:
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and so, although a man could compasse all the whole world, yet his heart could never be filled, till it have the possession of God.
and so, although a man could compass all the Whole world, yet his heart could never be filled, till it have the possession of God.
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And therefore some have observed it, and would make out the initiall letters of the word Cor, this. viz. Camera omnipotentis regis, i. e.
And Therefore Some have observed it, and would make out the initial letters of the word Cor, this. viz. Camera omnipotentis regis, i. e.
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the Presence Chamber of the King of heaven, and as it fits none but him, so none will, or can fill it, but him.
the Presence Chamber of the King of heaven, and as it fits none but him, so none will, or can fill it, but him.
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An other thing they have observed, that this triangle stands with the sharpe end downwards and the broad upwards;
an other thing they have observed, that this triangle Stands with the sharp end downwards and the broad upward;
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as intimating that a godly man should but touch on the earth, Vno puncto, as little as may be;
as intimating that a godly man should but touch on the earth, Vno puncto, as little as may be;
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but hee should have his broad sides towards heaven, and stand extended and inlarged towards, heaven and heavenly things,
but he should have his broad sides towards heaven, and stand extended and enlarged towards, heaven and heavenly things,
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as being his proper field land marke.
as being his proper field land mark.
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And in this respect they are of such an inferiour ranke, as that they not only misse to give perfection to the nature, And in this respect they Are of such an inferior rank, as that they not only miss to give perfection to the nature,
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and no satisfaction, or reall content to the soule of man,
and no satisfaction, or real content to the soul of man,
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But also they adde vexation, as Salomon speaketh of one that stood (as it were) on the toppe of all these excellent things, of wisedome,
But also they add vexation, as Solomon speaks of one that stood (as it were) on the top of all these excellent things, of Wisdom,
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and knowledge, &c. He that increaseth knowledge, increaseth sorrow; that is much more true of any other thing.
and knowledge, etc. He that increases knowledge, increases sorrow; that is much more true of any other thing.
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As hee said sometime being a great Emperour; you looke on this goodly robe, or this goodly crowne, it is purple the robe, and gold the crowne;
As he said sometime being a great Emperor; you look on this goodly robe, or this goodly crown, it is purple the robe, and gold the crown;
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but if you knew what it were lined with, or what cares are under it, you would not stoope to gather it up in the dirt to have it.
but if you knew what it were lined with, or what Cares Are under it, you would not stoop to gather it up in the dirt to have it.
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These earthly things, they are not such excellent things, as the world esteemes them to be,
These earthly things, they Are not such excellent things, as the world esteems them to be,
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though they make a glorious shew, and draw great admiration towards them, yet when a man comes to the inside of them, they doe make the head full of cares,
though they make a glorious show, and draw great admiration towards them, yet when a man comes to the inside of them, they do make the head full of Cares,
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and vexation of spirit, they are so farre from giving satisfaction, or perfection.
and vexation of Spirit, they Are so Far from giving satisfaction, or perfection.
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3. All the good that is in all, or in any created good it is an others, it is but a derivative good, and a dependant good, and so not solid and deepe enough to give the soule satisfaction, to yeeld satisfaction,
3. All the good that is in all, or in any created good it is an Others, it is but a derivative good, and a dependant good, and so not solid and deep enough to give the soul satisfaction, to yield satisfaction,
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or perfection to the heart of a man, the things in themselves in their nature depend on God, they cannot be had or attained unto without Gods leave, hee must bestow them upon us,
or perfection to the heart of a man, the things in themselves in their nature depend on God, they cannot be had or attained unto without God's leave, he must bestow them upon us,
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or else wee shall never come to have them.
or Else we shall never come to have them.
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It is not rising up earely, and going to bed late, and eating the bread of carefulnesse, that can make a man attaine unto riches,
It is not rising up early, and going to Bed late, and eating the bred of carefulness, that can make a man attain unto riches,
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but it is God that bestowes riches.
but it is God that bestows riches.
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Promotion comes not from the East, or from the West, but it is God that pulls downe one, and sets up another. Promotion comes not from the East, or from the West, but it is God that pulls down one, and sets up Another.
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All is derived and borrowed from God, and when wee have them, it must be God that must be soder, to knit and hold them together, with an other blessing and mercy of God; All is derived and borrowed from God, and when we have them, it must be God that must be solder, to knit and hold them together, with an other blessing and mercy of God;
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for God doth not settle them upon us, and perpetuate our tenor, we are but tennants ad placitum at the will of God, he may turne us out at pleasure:
for God does not settle them upon us, and perpetuate our tenor, we Are but tenants and placitum At the will of God, he may turn us out At pleasure:
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These earthly things are but like Snow balles which melt with the Sunne.
These earthly things Are but like Snow balls which melt with the Sun.
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But the maine thing here, is to shew their diminution or no sufficiency to conduce to make up happinesse which is plaine.
But the main thing Here, is to show their diminution or no sufficiency to conduce to make up happiness which is plain.
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Because that all the good and vertue of them contribute nothing at all towards our happinesse;
Because that all the good and virtue of them contribute nothing At all towards our happiness;
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but onely what depends simply upon God.
but only what depends simply upon God.
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It is bread that nourisheth us, but take it alone, and not in the word of God, it will doe no good,
It is bred that Nourishes us, but take it alone, and not in the word of God, it will do no good,
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for it is Gods blessing that makes any thing nourishing, and comfortable to us, though we have the things,
for it is God's blessing that makes any thing nourishing, and comfortable to us, though we have the things,
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and they remaine with us, yet they cannot be usefull to us, neither bread to nourish us,
and they remain with us, yet they cannot be useful to us, neither bred to nourish us,
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nor cloathes to warme us, or wisedome to guide our wayes.
nor clothes to warm us, or Wisdom to guide our ways.
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God can take away all these, and nothing is any thing without the Lord, nothing hath any vertue to preserve us without him,
God can take away all these, and nothing is any thing without the Lord, nothing hath any virtue to preserve us without him,
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but God may beate our own weapons on our own heads, and afflict us, and make those good things executioners of his just judgements against us.
but God may beat our own weapons on our own Heads, and afflict us, and make those good things executioners of his just Judgments against us.
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So that without God there is no sweetnesse in these things, but our conjunction with God that gives all the sweetnesse and excellencie, in which they may any way conduce to our happinesse.
So that without God there is no sweetness in these things, but our conjunction with God that gives all the sweetness and excellency, in which they may any Way conduce to our happiness.
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3. Consider the nature of man, we see the thing that is in the creature is a diminutive,
3. Consider the nature of man, we see the thing that is in the creature is a diminutive,
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and a dependant good, which may faile, and there is no good at all in them without the blessing of God.
and a dependant good, which may fail, and there is no good At all in them without the blessing of God.
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But now the nature of a man is such as it must be free from all these defects, it desireth something else, that it must be free from these defects.
But now the nature of a man is such as it must be free from all these defects, it Desires something Else, that it must be free from these defects.
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1. The nature of man requires good that may be long, immortall. 1. The nature of man requires good that may be long, immortal.
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The minde is the man, and the soule is the man, Hospes corporis, the body but the instrument of the soule,
The mind is the man, and the soul is the man, Guest corporis, the body but the Instrument of the soul,
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and the soule is the principall, it is of an immortall nature, and cannot be happy, but by an immortall good; something that cannot decay;
and the soul is the principal, it is of an immortal nature, and cannot be happy, but by an immortal good; something that cannot decay;
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and therefore all things that fade or decay can no way doe it, they are too short to cover him, to reach to make him happy;
and Therefore all things that fade or decay can no Way do it, they Are too short to cover him, to reach to make him happy;
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except they could be extended to immortality which they cannot be. 2. It must be large universall good ;
except they could be extended to immortality which they cannot be. 2. It must be large universal good;
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that good that makes a man happy, which nature requires, must be a large good; it must be an universall good, according to the universalitie of his desire. that good that makes a man happy, which nature requires, must be a large good; it must be an universal good, according to the universality of his desire.
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For there is an universall appetite, and desire in man to every thing that is good;
For there is an universal appetite, and desire in man to every thing that is good;
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and if a man had many things, and not all, there would be an emptinesse, and want of satisfaction, unlesse hee could have all the good hee is capable of;
and if a man had many things, and not all, there would be an emptiness, and want of satisfaction, unless he could have all the good he is capable of;
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but now all the creatures cannot reach this universalitie.
but now all the creatures cannot reach this universality.
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Man is capable of more than all the created things are, of a greater good than is in any creature;
Man is capable of more than all the created things Are, of a greater good than is in any creature;
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and so long as hee misseth the principall, he is farre from happinesse.
and so long as he misses the principal, he is Far from happiness.
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It is a remarkeable saying of the Father concerning King Ahab, when he was walking in the time of the three yeeres famine.
It is a remarkable saying of the Father Concerning King Ahab, when he was walking in the time of the three Years famine.
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I have gold, and silver, and wives, and children, and all these like things;
I have gold, and silver, and wives, and children, and all these like things;
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but what doe these things good, seeing the heaven is as brasse, and the earth as iron? I have no supply from thence:
but what do these things good, seeing the heaven is as brass, and the earth as iron? I have no supply from thence:
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so if a man have never such an abundance of all created things, and doth see heaven shut with doores of brasse,
so if a man have never such an abundance of all created things, and does see heaven shut with doors of brass,
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and barres of iron against him;
and bars of iron against him;
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that hee hath no part, or portion there, what would all these created things doe him good? Hee is made by nature capable of that high and noble happinesse,
that he hath no part, or portion there, what would all these created things do him good? He is made by nature capable of that high and noble happiness,
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and therefore whatever comes short of that, it cannot give him satisfaction, or perfection;
and Therefore whatever comes short of that, it cannot give him satisfaction, or perfection;
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but he may say in the midst of all other riches, and plenty, I am miserable.
but he may say in the midst of all other riches, and plenty, I am miserable.
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3. It must be a deepe, and spirituall good ; 3. It must be a deep, and spiritual good;
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That good that must make a man happy, make his nature happy, as it must be immortall and universall;
That good that must make a man happy, make his nature happy, as it must be immortal and universal;
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so it must be a spirituall, a transcendent, and superexcellent good;
so it must be a spiritual, a transcendent, and superexcellent good;
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and therefore all the good of these created things is too short, they are to shallow, o not deepe enough, nothing but God is better than man,
and Therefore all the good of these created things is too short, they Are to shallow, oh not deep enough, nothing but God is better than man,
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and it must be something better than man, that must make him happy, and therefore it is nothing but God that can adde the least perfection,
and it must be something better than man, that must make him happy, and Therefore it is nothing but God that can add the least perfection,
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or give full satisfaction to the nature of man:
or give full satisfaction to the nature of man:
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as the Hebrew Grammarians use to observe, concerning the letters in the name Iehovah: all the letters of Iehovah, are Litera quiescentes, quiescent letters, letters of rest.
as the Hebrew Grammarians use to observe, Concerning the letters in the name Jehovah: all the letters of Jehovah, Are Letter quiescentes, quiescent letters, letters of rest.
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And there can be no true rest to the soule, till it be in God; it will be in trouble and anxietie;
And there can be no true rest to the soul, till it be in God; it will be in trouble and anxiety;
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it will be perplexed in the midst of all worldly things till it rest in God, who is the center of the soule, the center of true rest; as the Father said.
it will be perplexed in the midst of all worldly things till it rest in God, who is the centre of the soul, the centre of true rest; as the Father said.
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Cor nostrum factum estate, & inquietum est, donec requieseat in te: Cor nostrum factum estate, & inquietum est, donec requieseat in te:
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Our heart is made, oh Lord by thee, and it will never be at rest, till it returne to thee.
Our heart is made, o Lord by thee, and it will never be At rest, till it return to thee.
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As it is in the circle, the circle is the perfectest figure of all other figures in the world,
As it is in the circle, the circle is the perfectest figure of all other figures in the world,
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and this the Mathematicians give to be the reason of it, because it begins and ends,
and this the Mathematicians give to be the reason of it, Because it begins and ends,
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and the points doe meete together, the last point meetes in the first, from whence it came,
and the points do meet together, the last point meets in the First, from whence it Come,
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and so we shall never be at rest, or come to perfection, or satisfaction;
and so we shall never be At rest, or come to perfection, or satisfaction;
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till we returne to our Originall, till our soules come to God, untill God doe make the circle,
till we return to our Original, till our Souls come to God, until God do make the circle,
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and wee returne to God, we can never rest in our perfection.
and we return to God, we can never rest in our perfection.
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The third Sermon. PSALME IV. VI. There be many that say, who will shew us any good? Lord, lift up the light of thy countenance upon us. The third Sermon. PSALM IV. VI. There be many that say, who will show us any good? Lord, lift up the Light of thy countenance upon us.
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THE Point you remember was, That no worldly thing can make us happy ;
THE Point you Remember was, That no worldly thing can make us happy;
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Wee opened the Point, both concerning the Subject, what those things are that will not make a man happy.
we opened the Point, both Concerning the Subject, what those things Are that will not make a man happy.
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In a word, wee shewed, that it was no created good whatsoever, not the best, or quintessence of all, nor the most, and the confluence of all together.
In a word, we showed, that it was not created good whatsoever, not the best, or quintessence of all, nor the most, and the confluence of all together.
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Neither the intrinsecall goods of the minde, nor the extrinsecall of the body, or estate, no nor all those that are more excellent, not any pleasure to satisfie the body,
Neither the intrinsical goods of the mind, nor the extrinsical of the body, or estate, no nor all those that Are more excellent, not any pleasure to satisfy the body,
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nor any honour to satisfie the minde, nor any other thing to satisfie both, whether friends or estate, &c. none of those can bring a man true happinesse.
nor any honour to satisfy the mind, nor any other thing to satisfy both, whither Friends or estate, etc. none of those can bring a man true happiness.
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No nor the confluence of many, or all of them together, although all were concentred together in one,
No nor the confluence of many, or all of them together, although all were concentred together in one,
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yet they would prove short of making a man happy. But we added this caution. None of these, nor all of them without God can doe it.
yet they would prove short of making a man happy. But we added this caution. None of these, nor all of them without God can do it.
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And for the predicate, wee did shew, whether we considered, a naturall or a spirituall happinesse;
And for the predicate, we did show, whither we considered, a natural or a spiritual happiness;
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or a true and perfect happinesse, they come short of making truely happy. And for the proofe, it was done by Scripture, and experience:
or a true and perfect happiness, they come short of making truly happy. And for the proof, it was done by Scripture, and experience:
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Salomons, and every ones experience shew the Hoti of the Point that it is so. And the Dihoti wee shewed thus:Solomon's, and every ones experience show the Hoti of the Point that it is so. And the Dihoti we showed thus:
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viz. That, that which makes happy must give perfection, and satisfaction, which all worldly things cannot doe.viz. That, that which makes happy must give perfection, and satisfaction, which all worldly things cannot do.
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And wee made it appeare by considering the nature of earthly things, and the nature of man.
And we made it appear by considering the nature of earthly things, and the nature of man.
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First, we shewed, if wee doe consider the nature of worldly things, there will be found wanting all the dimensions of happinesse;
First, we showed, if we do Consider the nature of worldly things, there will be found wanting all the dimensions of happiness;
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And secondly, mans nature is too capacious to be satisfied with worldly things, which are narrow and defective.
And secondly, men nature is too capacious to be satisfied with worldly things, which Are narrow and defective.
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Wee come now to the application of the Point, which I desired, and thought to have finished the last time;
we come now to the application of the Point, which I desired, and Thought to have finished the last time;
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and therefore I did cast it into a compendious mould, so as it might have gone along with the other; time prevented me;
and Therefore I did cast it into a compendious mould, so as it might have gone along with the other; time prevented me;
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and now I shall resolve not to inlarge it, but to deliver it in the same compasse,
and now I shall resolve not to enlarge it, but to deliver it in the same compass,
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and with the same brevitie, I then intended; partly because I finde some weakenesse which makes me not altogether fit to inlarge much;
and with the same brevity, I then intended; partly Because I find Some weakness which makes me not altogether fit to enlarge much;
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and partly, because what ever may seeme to be defective, or short in this place;
and partly, Because what ever may seem to be defective, or short in this place;
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there will be sufficient opportunity in the next Point to bring it in, wherein wee shall treate of the possitive part of happinesse, wherein it lies indeede,
there will be sufficient opportunity in the next Point to bring it in, wherein we shall Treat of the positive part of happiness, wherein it lies indeed,
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if it doe not lie in these worldly things to make us happie.
if it do not lie in these worldly things to make us happy.
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2. There be but three things in generall which I intend to inferre by way of Vse, 2. There be but three things in general which I intend to infer by Way of Use,
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and Application, out of the consideration of this divine Truth. The first shall be for Instruction.
and Application, out of the consideration of this divine Truth. The First shall be for Instruction.
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The second for Reproofe. The third for Exhortation ;
The second for Reproof. The third for Exhortation;
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which are indeede the most generall heads, which may helpe to regulate and guide our practise, to which all Application tends.
which Are indeed the most general Heads, which may help to regulate and guide our practice, to which all Application tends.
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1. For Instruction, briefely to touch upon that; for that is not the thing that I intend. 1. For Instruction, briefly to touch upon that; for that is not the thing that I intend.
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1. It may convince the errour of worldly Philosophers :
1. It may convince the error of worldly Philosophers:
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Wee may here receive a good principle, by which we may convince all the erronious conceits, which men are ready to fasten upon;
we may Here receive a good principle, by which we may convince all the erroneous conceits, which men Are ready to fasten upon;
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and which doe fasten upon men, many times ere they are aware, wee may see here the broad and wide errour of all Philosophicall fancies concerning happinesse.
and which do fasten upon men, many times ere they Are aware, we may see Here the broad and wide error of all Philosophical fancies Concerning happiness.
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Augustine reckons up no lesse than 288. severall opinions of severall learned Philosophers, that placed happinesse, one in one thing, and another in another thing; Augustine reckons up no less than 288. several opinions of several learned Philosophers, that placed happiness, one in one thing, and Another in Another thing;
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every one being different, and opposing one another, every one contradicting what others had said, and being confident of his owne.
every one being different, and opposing one Another, every one contradicting what Others had said, and being confident of his own.
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But as the Apostle speaks of the Romanos in the like cause, Rom, 1.22. NONLATINALPHABET. i. e. The conceit of their owne wisedome, and their ambition made them fooles, i. e.
But as the Apostle speaks of the Romanos in the like cause, Rom, 1.22.. i. e. The conceit of their own Wisdom, and their ambition made them Fools, i. e.
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even befooled them, and they grew infatuate.
even befooled them, and they grew infatuate.
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And indeed, this is a point, that it is not to be expected, that the conceit of naturall reason,
And indeed, this is a point, that it is not to be expected, that the conceit of natural reason,
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or the naturall light of a man, should ever be able to guide a man steadily to.
or the natural Light of a man, should ever be able to guide a man steadily to.
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No marvell that they did speake like blinde men, like drunken men, and runne in a labyrinth, in a misse maze,
No marvel that they did speak like blind men, like drunken men, and run in a labyrinth, in a miss maze,
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and were not able to get out of it, having not the lanthorne of the light of divine revelation to lead them out.
and were not able to get out of it, having not the lanthorn of the Light of divine Revelation to led them out.
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It is not worth the while to speake particularly of them, I shall content my selfe onely with a briefe touch of them.
It is not worth the while to speak particularly of them, I shall content my self only with a brief touch of them.
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We see all the opinions of Philosophers, & all their knowledge cleane out of the way,
We see all the opinions of Philosophers, & all their knowledge clean out of the Way,
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yea, and the wisedome of all naturall men, is too shallow by farre, and all naturall abilities, to come to shew steadily wherein true happinesse lies.
yea, and the Wisdom of all natural men, is too shallow by Far, and all natural abilities, to come to show steadily wherein true happiness lies.
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If nature could have done it, then the learnedst wits, and wisedome might happily have found it out.
If nature could have done it, then the Learnedest wits, and Wisdom might happily have found it out.
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But they could not, they groped in the darke, as the Sodomites when they were strucken with blindnesse groped to find Lots doore;
But they could not, they groped in the dark, as the Sodomites when they were strucken with blindness groped to find Lots door;
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so they groped to see if by any meanes they might finde out happinesse, but they had not light enough to doe it.
so they groped to see if by any means they might find out happiness, but they had not Light enough to do it.
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In the second place, to mention that which is not so farre out of the way;
In the second place, to mention that which is not so Far out of the Way;
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wee will not meddle here now with Philosophers.
we will not meddle Here now with Philosophers.
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2. It may convince the errour of godly Professors, and of those that pretend to Christianitie ▪ and have more than naturall men, being alienated from them in their principles, 2. It may convince the error of godly Professors, and of those that pretend to Christianity ▪ and have more than natural men, being alienated from them in their principles,
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yet even among them will appeare a great deale of the reliques of that wound by that blow, which our nature received by our fall.
yet even among them will appear a great deal of the Relics of that wound by that blow, which our nature received by our fallen.
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In this I shall bring the application nearer to our selves.
In this I shall bring the application nearer to our selves.
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Wee may see here our blindnesse in this, by the experience of all Christians, and in some degree of the best sort too.
we may see Here our blindness in this, by the experience of all Christians, and in Some degree of the best sort too.
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Who is there that doth not place too much in these worldly things? that hath not too high an esteeme,
Who is there that does not place too much in these worldly things? that hath not too high an esteem,
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and makes too precious account of them:
and makes too precious account of them:
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and doth not retaine many times in his minde, and nourish too, some secret thoughts at least, that there is some extraordinary vertue in those things to make a man happy.
and does not retain many times in his mind, and nourish too, Some secret thoughts At least, that there is Some extraordinary virtue in those things to make a man happy.
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There be many caracters, that doe evidently discover the reliques of this disease, that it is not fully cured,
There be many characters, that do evidently discover the Relics of this disease, that it is not Fully cured,
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even where grace begun his worke. But I shall better touch on this afterward, and shall therefore passe it now.
even where grace begun his work. But I shall better touch on this afterwards, and shall Therefore pass it now.
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2. It may rectifie our judgements concerning the happinesse, first, of others ; secondly, of our selves. 1. Of others ;
2. It may rectify our Judgments Concerning the happiness, First, of Others; secondly, of our selves. 1. Of Others;
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We may learne to judge what is true happinesse, and who are the happy men.
We may Learn to judge what is true happiness, and who Are the happy men.
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And if we will doe this aright, wee must not doe it Populari trutina, not weigh it in the ballance of the world,
And if we will do this aright, we must not do it Populare trutina, not weigh it in the balance of the world,
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but come to the ballance of the Sanctuary, and weigh things there, by which it will appeare evidently,
but come to the balance of the Sanctuary, and weigh things there, by which it will appear evidently,
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as out of this truth that wee have named, and treated on, who are happy, and who not.
as out of this truth that we have nam, and treated on, who Are happy, and who not.
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We should not thinke those the happy men, that have either the excellency, or the confluence of these worldly things:
We should not think those the happy men, that have either the excellency, or the confluence of these worldly things:
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As when I see a man, suppose one that hath a very great estate, and hath plenty of all in this world:
As when I see a man, suppose one that hath a very great estate, and hath plenty of all in this world:
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Suppose he hath with that many perfections of body, as beautie, and strength:
Suppose he hath with that many perfections of body, as beauty, and strength:
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Suppose hee with all this hath many excellencies of minde, that hee is pregnant in understanding,
Suppose he with all this hath many excellencies of mind, that he is pregnant in understanding,
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and admirable in many such abilities. We are ready as Samuel was in the cause of David ;
and admirable in many such abilities. We Are ready as Samuel was in the cause of David;
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wee are ready to mistake the true happy man, and to set the crowne of happinesse upon the wrong head,
we Are ready to mistake the true happy man, and to Set the crown of happiness upon the wrong head,
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as he was ready to powre out the Oyle upon Eliah the eldest sonne, and a goodly man,
as he was ready to pour out the Oil upon Elijah the eldest son, and a goodly man,
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and least of all though upon poore little David, that was an out cast and abroad in the field as a Shepheard;
and least of all though upon poor little David, that was an out cast and abroad in the field as a Shepherd;
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and this man Eliah was a Gentleman, a Gallant home with his Father, and hee keeping his Fathers sheepe;
and this man Elijah was a Gentleman, a Gallant home with his Father, and he keeping his Father's sheep;
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but God placed the crowne upon him, though, as I said Samuel was ready to mistake.
but God placed the crown upon him, though, as I said Samuel was ready to mistake.
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And we are ready to doe so in this cause that wee now speake of.
And we Are ready to do so in this cause that we now speak of.
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But now this point will, and should helpe to rectifie and guide our hands aright in placing of the crowne of happinesse:
But now this point will, and should help to rectify and guide our hands aright in placing of the crown of happiness:
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and it teacheth us not to measure by worldly things, not to count those the happy men that are the darlings of Fortune, that are lulled asleepe in the lap of the world,
and it Teaches us not to measure by worldly things, not to count those the happy men that Are the darlings of Fortune, that Are lulled asleep in the lap of the world,
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and are dandled there, and have all plenty, and abundance of worldly things. 2. This may rectifie our judgements concerning our owne happinesse;
and Are dandled there, and have all plenty, and abundance of worldly things. 2. This may rectify our Judgments Concerning our own happiness;
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in this the deceit is more dangerous. As this will helpe us to judge of others, so of our selves:
in this the deceit is more dangerous. As this will help us to judge of Others, so of our selves:
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wee should not therefore (if wee will be true to this Point, and doe remember it well) be in danger to blesse our selves,
we should not Therefore (if we will be true to this Point, and do Remember it well) be in danger to bless our selves,
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and sooth up our selves, as though wee were in estate of happinesse, when things goe smoothly with us.
and sooth up our selves, as though we were in estate of happiness, when things go smoothly with us.
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I besech you to remember this present point, and keepe the truth of it in your minds, that it may be a charme against all enchantmens in this kinde, that doe fascinate our minds,
I beseech you to Remember this present point, and keep the truth of it in your minds, that it may be a charm against all enchantmens in this kind, that do fascinate our minds,
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and bewitch us with the things of this world:
and bewitch us with the things of this world:
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Doe not thinke the rich man, or the honourable man, or the wise man, that because he hath these indowments, therefore he is happy;
Do not think the rich man, or the honourable man, or the wise man, that Because he hath these endowments, Therefore he is happy;
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not you your selves if you have them. Deceive not your selves, your happinesse hath not in these things;
not you your selves if you have them. Deceive not your selves, your happiness hath not in these things;
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although you are rich, and witty and beautifull, &c. these are indeede great things, but these make not the man ▪ doe not thinke so,
although you Are rich, and witty and beautiful, etc. these Are indeed great things, but these make not the man ▪ do not think so,
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as to befoole yourselves, and not looke out after the maine.
as to befool yourselves, and not look out After the main.
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It is an observation, a man were better be deceived in the darke, than have a false glimmering light,
It is an observation, a man were better be deceived in the dark, than have a false glimmering Light,
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because the confidence of the one will make him carelesse and so fall;
Because the confidence of the one will make him careless and so fallen;
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whereas otherwise hee would weigh more how hee goeth, and ponder every steppe carefully, and so avoid the danger.
whereas otherwise he would weigh more how he Goes, and ponder every step carefully, and so avoid the danger.
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A man were better be in a bad and blind estate and condition, than in such a condition,
A man were better be in a bad and blind estate and condition, than in such a condition,
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as hath a kind of glimmering of happinesse, which keepes him off from the true happinesse,
as hath a kind of glimmering of happiness, which keeps him off from the true happiness,
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and makes him runne many times upon the rocke of true misery, out of a false conceit, that he is already in the state of happinesse.
and makes him run many times upon the rock of true misery, out of a false conceit, that he is already in the state of happiness.
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But of these things I have spoken enough for the present.
But of these things I have spoken enough for the present.
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2. Vse. As we have something here for the rectifying of our judgements in the point of happinesse;
2. Use. As we have something Here for the rectifying of our Judgments in the point of happiness;
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so in the second place, this affords matter pregnant enough of Reproofe & Reprehension ; to reprove the practise of many men in the world.
so in the second place, this affords matter pregnant enough of Reproof & Reprehension; to reprove the practice of many men in the world.
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I will first name the practises, and then a little unmaske the pretences, by which men thinke they have a nooke to runne out at,
I will First name the practises, and then a little unmask the pretences, by which men think they have a nook to run out At,
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and thinke that this truth, doth not touch them with any just reproofe. 1. The practises of worldly men.
and think that this truth, does not touch them with any just reproof. 1. The practises of worldly men.
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It is cleare enough that all worldly men that are made up of dirt, and who carry about them the curse of the Serpent.
It is clear enough that all worldly men that Are made up of dirt, and who carry about them the curse of the Serpent.
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Vpon thy belly shall thou go, & dust shalt thou eate. Upon thy belly shall thou go, & dust shalt thou eat.
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They are like the woman in the Gospel that had a spirit of infirmity for so many yeares that grew crooked downward, towards the earth.
They Are like the woman in the Gospel that had a Spirit of infirmity for so many Years that grew crooked downward, towards the earth.
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These are worldly men, men that doe minde the things of the world onely, which makes them grow crooked, downeward;
These Are worldly men, men that do mind the things of the world only, which makes them grow crooked, downward;
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who make it their great worke, and onely study, because they place the onely happinesse in it;
who make it their great work, and only study, Because they place the only happiness in it;
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and so spend and ravell out all their time, and spinne out all their bowells for the purchasing,
and so spend and ravell out all their time, and spin out all their bowels for the purchasing,
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and the getting of worldly things. They are cleane out of the way, and mistake foully as the Father speakes;
and the getting of worldly things. They Are clean out of the Way, and mistake foully as the Father speaks;
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Vitam beatam quarunt in regione mortis. It is a foule mistake to looke to finde heaven in hell; happinesse in misery;Vitam Beatific quarunt in region mortis. It is a foul mistake to look to find heaven in hell; happiness in misery;
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such are they that minde nothing but worldly things. And they are clearely to be reproved.
such Are they that mind nothing but worldly things. And they Are clearly to be reproved.
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2. The practises of the godly men here reproved. 2. The practises of the godly men Here reproved.
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There are many that doe not onely pretend to godlinesse, but doe participate (it may be in some degree) of godlinesse, that are blame worthy too.
There Are many that do not only pretend to godliness, but do participate (it may be in Some degree) of godliness, that Are blame worthy too.
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If our happinesse lie not in worldly things, as it doth not, why then doe godly men soule their hands,
If our happiness lie not in worldly things, as it does not, why then do godly men soul their hands,
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and disparage their names, in being so greedy in their pursuit of these worldly things;
and disparage their names, in being so greedy in their pursuit of these worldly things;
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in being too having, and taking too much delight and contentment in them, and being infinitely grieved at the losse of them;
in being too having, and taking too much delight and contentment in them, and being infinitely grieved At the loss of them;
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and so for all other the symptomes which argue an adherency of the soule to them.
and so for all other the symptoms which argue an adherency of the soul to them.
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It argues a roote of bitternesse, in them, in some degree, and that they place more happinesse in these worldly things,
It argues a root of bitterness, in them, in Some degree, and that they place more happiness in these worldly things,
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then God would have them, or then hee ever did:
then God would have them, or then he ever did:
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for, every man doth proportion his care in seeking after any thing, according, to his estimation of the conjunction of that thing which hee seekes after, with his happinesse;
for, every man does proportion his care in seeking After any thing, according, to his estimation of the conjunction of that thing which he seeks After, with his happiness;
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happinesse being the end of all a mans aimes.
happiness being the end of all a men aims.
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Hee would not minde over much, or be greedy over-much of any thing, but that there is a secret estimation in a mans breast, that it is very neere alyed,
He would not mind over much, or be greedy overmuch of any thing, but that there is a secret estimation in a men breast, that it is very near allied,
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and of very neere kinne to his happinesse.
and of very near kin to his happiness.
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Now it is cleare and evident amongst us, that there is this fault even in godly men, that they doe too much licke up the dust,
Now it is clear and evident among us, that there is this fault even in godly men, that they do too much lick up the dust,
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and doe too much groape after worldly things, and set too great a price upon them,
and do too much groape After worldly things, and Set too great a price upon them,
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and therefore the reproofe reacheth to them also.
and Therefore the reproof reaches to them also.
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I may well make use of that which Chrysostome said sometime, that if he were the fittest in the world, to preach a Sermon to the whole world gathered together in one congregation,
I may well make use of that which Chrysostom said sometime, that if he were the Fittest in the world, to preach a Sermon to the Whole world gathered together in one congregation,
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and had some high mountaine for his pulpit, from whence he might have a prospect of all the world in his view,
and had Some high mountain for his pulpit, from whence he might have a prospect of all the world in his view,
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and were furnished with a voyce of brasse, a voyce as loud as the trumpet of the Arch-angell, that all the world might heare him, he would chuse to Preach upon no other Text,
and were furnished with a voice of brass, a voice as loud as the trumpet of the Archangel, that all the world might hear him, he would choose to Preach upon no other Text,
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then that very one, even in this Psalme, O mortall men how long will ye love vanity; and follow after leasing ;
then that very one, even in this Psalm, Oh Mortal men how long will you love vanity; and follow After leasing;
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those deceitful things of the world which promise happinesse, when they cannot make it good.
those deceitful things of the world which promise happiness, when they cannot make it good.
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It is that which would make a Sermon of a generall reproofe to all the world,
It is that which would make a Sermon of a general reproof to all the world,
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and come home to every one.
and come home to every one.
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2. But now to come to the second thing I propounded, which I will but briefely touch on. 2. But now to come to the second thing I propounded, which I will but briefly touch on.
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Besides those Practises, Men have pretences to excuse themselves upon some faire colours, and such possibly may be in them yet for all these pretences we may otherwise discerne well enough, that they place their happinesse too much of it, at least in these worldly things,
Beside those Practises, Men have pretences to excuse themselves upon Some fair colours, and such possibly may be in them yet for all these pretences we may otherwise discern well enough, that they place their happiness too much of it, At least in these worldly things,
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yet that they may not deceive themselves we will examine them.
yet that they may not deceive themselves we will examine them.
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The best plea of all is, that they doe but make conscience of their duty, we are to seeke these worldly things in some measure,
The best plea of all is, that they do but make conscience of their duty, we Are to seek these worldly things in Some measure,
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because God appointed every one to doe it, and the hand of the diligent shall make rich.
Because God appointed every one to do it, and the hand of the diligent shall make rich.
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God hath made us our owne executioners, our owne instruments, to be fabirs fortunae in some sense;
God hath made us our own executioners, our own Instruments, to be fabirs Fortunae in Some sense;
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to be servers of our selves, and to helpe our selves with the necessaries of this life.
to be servers of our selves, and to help our selves with the necessaries of this life.
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And the consideration of a mans charge and family, and estate, and such like, will afford a man plausible glosses,
And the consideration of a men charge and family, and estate, and such like, will afford a man plausible Glosses,
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and probable arguments to defend themselves, even those that are most deeply tainted with this poyson,
and probable Arguments to defend themselves, even those that Are most deeply tainted with this poison,
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and guilty of this fault, yet thinke to wind out of all reproofe, and escape the blow thereof with such faire pretences.
and guilty of this fault, yet think to wind out of all reproof, and escape the blow thereof with such fair pretences.
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But briefely in a word for answer (for I intend not to sift things to the branne,
But briefly in a word for answer (for I intend not to sift things to the bran,
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and to prosecute them so close) in a word therefore for answer, I shall give but a touch.
and to prosecute them so close) in a word Therefore for answer, I shall give but a touch.
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There be two things that I desire every one to consider, against all their pretences, beside one thing which I desire may be considered in generall.
There be two things that I desire every one to Consider, against all their pretences, beside one thing which I desire may be considered in general.
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I desire no man would deale with me, or with any other that should cal on them, to take heed of immoderate love of worldly things,
I desire no man would deal with me, or with any other that should call on them, to take heed of immoderate love of worldly things,
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or an immoderate prosecution of them, I say not deale with us, as many wil deale with man:
or an immoderate prosecution of them, I say not deal with us, as many will deal with man:
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for though men have no such art as to enter into the hearts of men, men have not a window to looke into the brest,
for though men have no such art as to enter into the hearts of men, men have not a window to look into the breast,
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and see the secrets of his heart, and thoughts. I am contented to conceive so charitably of you, and charitably to interpret and excuse,
and see the secrets of his heart, and thoughts. I am contented to conceive so charitably of you, and charitably to interpret and excuse,
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except I see the failing be over grosse, if it be not extravagant, and exorbitant, I will candidly make the best construction:
except I see the failing be over gross, if it be not extravagant, and exorbitant, I will candidly make the best construction:
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But remember that besides man, whom thou maist put off with words (because hee hath no such art to see thy inwards) yet thou hast a God to deale withall,
But Remember that beside man, whom thou Mayest put off with words (Because he hath not such art to see thy inward) yet thou hast a God to deal withal,
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and thou hast a great Tribunall, at which thou must give up a reckoning; thou hast a conscience within thee to deale withall, which will once be awakned.
and thou hast a great Tribunal, At which thou must give up a reckoning; thou hast a conscience within thee to deal withal, which will once be awakened.
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And though I be not able to convince thee, that thou dost too much poize towards,
And though I be not able to convince thee, that thou dost too much poize towards,
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and post after worldly things, that thou goest beyond the golden line of mediocritie;
and post After worldly things, that thou goest beyond the golden line of mediocrity;
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yet if thy owne conscience doe accuse thee, consulting with the Word of God, and those many passages in it which point out this sinne;
yet if thy own conscience do accuse thee, consulting with the Word of God, and those many passages in it which point out this sin;
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that if there be any truth and proprietie in the Word, all those passages flie in thy face,
that if there be any truth and propriety in the Word, all those passages fly in thy face,
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and proclaime thee guilty, that thou art guilty of this sinne;
and proclaim thee guilty, that thou art guilty of this sin;
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I say, thinke not because now thou canst put mee off with such flimme-flamme excuses, thou canst put off God too;
I say, think not Because now thou Canst put me off with such flimme-flamme excuses, thou Canst put off God too;
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then daube not with God, and thine owne conscience, with whom it is to no purpose to dissemble;
then daub not with God, and thine own conscience, with whom it is to no purpose to dissemble;
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this being premised in generall, I shall adde but these two things in particular.
this being premised in general, I shall add but these two things in particular.
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1. First of all, consider that there is a very vast, and wide, and broad difference, betweene those affections which wee should have to God, and those which we are allowed to use for the world, and worldly things: 1. First of all, Consider that there is a very vast, and wide, and broad difference, between those affections which we should have to God, and those which we Are allowed to use for the world, and worldly things:
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There is a vast, and broad difference betweene the excellencie of the one, and the vanity of the other;
There is a vast, and broad difference between the excellency of the one, and the vanity of the other;
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and therefore there should be as vast, and broad a difference in our prosecutions, and affections towards the one, and towards the other;
and Therefore there should be as vast, and broad a difference in our prosecutions, and affections towards the one, and towards the other;
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and if there be not a very broad difference, that thou dost infinitly more pursue after God,
and if there be not a very broad difference, that thou dost infinitely more pursue After God,
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& after heavēly things (which are infinitly of more worth than all worldly things) than thou dost after any worldly thing.
& After heavenly things (which Are infinitely of more worth than all worldly things) than thou dost After any worldly thing.
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If there be so nice a difference that thou canst hardly distinguish and discerne, which is predominate in thee,
If there be so Nicaenae a difference that thou Canst hardly distinguish and discern, which is predominate in thee,
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or which thou dost most looke after; in which thou placest the greatest part of thy felicitie, thou art guilty;
or which thou dost most look After; in which thou placest the greatest part of thy felicity, thou art guilty;
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for it cannot be right, unlesse there be a broad difference;
for it cannot be right, unless there be a broad difference;
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because it is but reasonable ▪ If God be so infinitely transcendent above all these worldly things;
Because it is but reasonable ▪ If God be so infinitely transcendent above all these worldly things;
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and goe so farre beyond all those earthly things, as that they are all but as the dust of the ballance in weight against God:
and go so Far beyond all those earthly things, as that they Are all but as the dust of the balance in weight against God:
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Then if thou dost seeke these things, and minde these things, and dost doe it any way as much as thou dost God, it is certaine thou dost it inordinately and exorbitantly.
Then if thou dost seek these things, and mind these things, and dost do it any Way as much as thou dost God, it is certain thou dost it inordinately and exorbitantly.
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And therefore to end this, I would desire every one, but to try their consciences and their hearts,
And Therefore to end this, I would desire every one, but to try their Consciences and their hearts,
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and see whether they can discerne such an infinit distance in themselves, between the price they set upon God,
and see whither they can discern such an infinite distance in themselves, between the price they Set upon God,
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& heavenly things, & the prosecution after them, and that price they set upon, & the prosecution they do make after worldly things;
& heavenly things, & the prosecution After them, and that price they Set upon, & the prosecution they do make After worldly things;
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if they doe not finde the difference wide, but that their hearts doe bend and warpe too much towards worldly things, it is certaine hee is guilty of this fault which I now taxe,
if they do not find the difference wide, but that their hearts do bend and warp too much towards worldly things, it is certain he is guilty of this fault which I now Tax,
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and the words doe meet with him in a just reproofe, and hee hath neede to be humbled for it.
and the words do meet with him in a just reproof, and he hath need to be humbled for it.
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2. As there should be so wide a difference, so broad a difference betweene those two, that it should be written in legible caracters;
2. As there should be so wide a difference, so broad a difference between those two, that it should be written in legible characters;
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it may be in a palliating way onemay say.
it may be in a palliating Way onemay say.
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I will dare any man in the world to say, if bee can, I am as much for the world as for God;
I will Dare any man in the world to say, if bee can, I am as much for the world as for God;
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I know there is a broad and a wide difference to be put betweene them,
I know there is a broad and a wide difference to be put between them,
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and a man shall wrong mee to thinke I bring the world in competition with God:
and a man shall wrong me to think I bring the world in competition with God:
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when as alas, all these pretences will be but as Fig-leaves to cover him.
when as alas, all these pretences will be but as Fig leaves to cover him.
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As suppose now in an other case, I should palliate an inordinate love to the maid, more than to the wife,
As suppose now in an other case, I should palliate an inordinate love to the maid, more than to the wife,
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and yet the wife deserve more of love;
and yet the wife deserve more of love;
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this is a great suspition, for there is a great deale of difference, that is betweene the one,
this is a great suspicion, for there is a great deal of difference, that is between the one,
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and the other, if I should not make a broad difference betweene the one and the other, I might be suspected;
and the other, if I should not make a broad difference between the one and the other, I might be suspected;
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and I will assure you, how ever a man may be free from the sinne,
and I will assure you, how ever a man may be free from the sin,
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yet hee cannot be free from the suspition of an adulterous minde towards these worldly things,
yet he cannot be free from the suspicion of an adulterous mind towards these worldly things,
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if there be not a vast distinction, and a broad difference in our carriage towards the world, and towards God.
if there be not a vast distinction, and a broad difference in our carriage towards the world, and towards God.
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Now I say, as there should be this wide difference observed in our prosecution of the world, and of God:
Now I say, as there should be this wide difference observed in our prosecution of the world, and of God:
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so there might be, and are meanes to fetch men out of their holes and fences that they have,
so there might be, and Are means to fetch men out of their holes and fences that they have,
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and cleare evidence to convince, that there is a great deale of exorbitancy, and disorder in this kinde, in the carriages of the greatest part of men in the world,
and clear evidence to convince, that there is a great deal of exorbitancy, and disorder in this kind, in the carriages of the greatest part of men in the world,
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and even of Christians too, that professe themselves to be such, and indeede such as are really such,
and even of Christians too, that profess themselves to be such, and indeed such as Are really such,
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but are not aware of this remainder of corruption that still adheares unto them; especially sith it comes disguised, and covered with some faire excuse, or vizard.
but Are not aware of this remainder of corruption that still adheres unto them; especially sith it comes disguised, and covered with Some fair excuse, or vizard.
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I say there be many evidences, that might clearely evince it to a man, that wil deale truly with his conscience,
I say there be many evidences, that might clearly evince it to a man, that will deal truly with his conscience,
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and not captiously, as one man will deale with another. He give but a briefe touch.
and not captiously, as one man will deal with Another. He give but a brief touch.
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1. Examine thy expence of time ;
1. Examine thy expense of time;
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what time dost thou bestow upon God, and what time dost thou bestow upon the world. what time dost thou bestow upon God, and what time dost thou bestow upon the world.
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Certainely a man that loves his wife will not bestow more time in conversing with an other woman, it will be very dangerous and prejudiciall to his credit and reputation if he doe:
Certainly a man that loves his wife will not bestow more time in conversing with an other woman, it will be very dangerous and prejudicial to his credit and reputation if he do:
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and hee can hardry wash his hands from shroud suspition. And in this case it is so likewise, if a man spend all his time,
and he can hardry wash his hands from shroud suspicion. And in this case it is so likewise, if a man spend all his time,
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or the most of it, in the prosecution of the world, and worldly things, and grudges at a little time for God;
or the most of it, in the prosecution of the world, and worldly things, and grudges At a little time for God;
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sixe dayes are not enough for the prosecution of the world, and one day too much for looking after God, and after heavenly things;
sixe days Are not enough for the prosecution of the world, and one day too much for looking After God, and After heavenly things;
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is not this a signe of the hearts going out inordinately after the world? But I know there may be many difficulties in this,
is not this a Signen of the hearts going out inordinately After the world? But I know there may be many difficulties in this,
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and some that may be justly objected against this character, and therefore having given this in generall, I passe it.
and Some that may be justly objected against this character, and Therefore having given this in general, I pass it.
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But secondly, an other thing there is, that may come a little closer, viz. the paines wee take, especially with the intention of the minde laid together: But secondly, an other thing there is, that may come a little closer, viz. the pains we take, especially with the intention of the mind laid together:
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admit it be necessary, and Gods owne appointment, and the thing requires it, that no time must be spent otherwise:
admit it be necessary, and God's own appointment, and the thing requires it, that no time must be spent otherwise:
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for the great Publican of the world (Sleepe) takes up much tribute of a mans time,
for the great Publican of the world (Sleep) Takes up much tribute of a men time,
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and takes out a great portion: And the necessary reparation of this rotten cottage of ours;
and Takes out a great portion: And the necessary reparation of this rotten cottage of ours;
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meate and drinke take a great deale of our time. And the labour of a mans particular vocation;
meat and drink take a great deal of our time. And the labour of a men particular vocation;
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all these must needs take up a great deale more of a mans time for the world,
all these must needs take up a great deal more of a men time for the world,
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then a man doth immediatly for the service of God, and without blame: well, suppose that.
then a man does immediately for the service of God, and without blame: well, suppose that.
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But now examine in the next place the proportion of thy paines, especiall with the concurrence of thy affections, But now examine in the next place the proportion of thy pains, especial with the concurrence of thy affections,
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and thy heart, which hath the most full gale of thy paines, and which art more eager upon.
and thy heart, which hath the most full gale of thy pains, and which art more eager upon.
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I say, if thou dost neither give God the principall of thy time, nor bestow the greatest part of thy time upon him,
I say, if thou dost neither give God the principal of thy time, nor bestow the greatest part of thy time upon him,
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yet dost thou give him the principall of thy heart and affections; that though thou art necessitated to converse more about the world, then for God;
yet dost thou give him the principal of thy heart and affections; that though thou art necessitated to converse more about the world, then for God;
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why, yet if thou dost it more eagerly, and with a greater eagernesse of affections towards God;
why, yet if thou dost it more eagerly, and with a greater eagerness of affections towards God;
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and thy heart doth infinitely more prize, and love, and esteeme of God, and goeth with more alacrity and cheerefulnesse,
and thy heart does infinitely more prize, and love, and esteem of God, and Goes with more alacrity and cheerfulness,
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and more heate, and delectation of spirit, when thou art about God and about heavenly things,
and more heat, and delectation of Spirit, when thou art about God and about heavenly things,
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than it doth about worldly things, this may be some thing indeed;
than it does about worldly things, this may be Some thing indeed;
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but if there goeth together with the flower of thy time, the eagernesse of thy heart and affections towards earthly things, that thy heart is corrupted with them,
but if there Goes together with the flower of thy time, the eagerness of thy heart and affections towards earthly things, that thy heart is corrupted with them,
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and thy judgement, and thy estimations drawne after them, and thou art builded more on them, and pleased more with them;
and thy judgement, and thy estimations drawn After them, and thou art built more on them, and pleased more with them;
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and in a word all thy affections runne more to them; than to heavenly things: I cannot see then how there can be any colour of excuse.
and in a word all thy affections run more to them; than to heavenly things: I cannot see then how there can be any colour of excuse.
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Now therefore examine thy selfe in this, and doe thou deale truely with thy selfe,
Now Therefore examine thy self in this, and do thou deal truly with thy self,
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and by that wee may discerne a greater streame running for the world, than for God,
and by that we may discern a greater stream running for the world, than for God,
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and so a great disorder in the affections.
and so a great disorder in the affections.
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And lastly, it is an evident character, that there is an inordinate love going a whoring after the world,
And lastly, it is an evident character, that there is an inordinate love going a whoring After the world,
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and of placing our felicity in them, more than we should doe, and more than we doe in God;
and of placing our felicity in them, more than we should do, and more than we do in God;
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when wee can facilitate and further our prosecution of these worldly things with a neglect of our duty to God:
when we can facilitate and further our prosecution of these worldly things with a neglect of our duty to God:
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when I can neglect my duty to my God, when I can neglect my duty to my owne soule; when I can neglect my duty to my God, when I can neglect my duty to my own soul;
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when I thus runne after the world, that I care not if I doe trample upon God in the way, when I thus run After the world, that I care not if I do trample upon God in the Way,
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and trample upon Christ in the way, upon my owne soule, upon heaven, and all in the way,
and trample upon christ in the Way, upon my own soul, upon heaven, and all in the Way,
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so that I can make so much the more speede towards these worldly things.
so that I can make so much the more speed towards these worldly things.
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This is an evident signe that my heart is addicted to them, and that my heart is over-growne with a desire of them.
This is an evident Signen that my heart is addicted to them, and that my heart is overgrown with a desire of them.
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Marke this, and if thou findest, I say, that thou canst dispense with thy duty towards God,
Mark this, and if thou Findest, I say, that thou Canst dispense with thy duty towards God,
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or any service of his for the prosecution of thy worldly estate;
or any service of his for the prosecution of thy worldly estate;
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if thou findest that thou canst dispense with thy duty towards thy neighbour, because thou wilt not diminish thy estate,
if thou Findest that thou Canst dispense with thy duty towards thy neighbour, Because thou wilt not diminish thy estate,
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or that thou canst dispense with thy duty towards thy owne soule, neglect the spirituall edification of it,
or that thou Canst dispense with thy duty towards thy own soul, neglect the spiritual edification of it,
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because it doth take thee from the prosecuting of the world; This is an evident signe that thy heart runnes out wonderfully inordinatly after them.
Because it does take thee from the prosecuting of the world; This is an evident Signen that thy heart runs out wonderfully inordinately After them.
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3. Vse. In the last place, let me adde briefely the summe of the Exhortation: which (if time had not prevented) I would have propounded more particularly. 3. Use. In the last place, let me add briefly the sum of the Exhortation: which (if time had not prevented) I would have propounded more particularly.
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The exhortation shall be to presse this duty upon us, that wee knowing our felicitie doth not consist in these worldly things, would regulate and square our selves by this rule.
The exhortation shall be to press this duty upon us, that we knowing our felicity does not consist in these worldly things, would regulate and square our selves by this Rule.
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I will briefely touch these two things. 1. The duties that may be inferred upon the consideration of this Point.
I will briefly touch these two things. 1. The duties that may be inferred upon the consideration of this Point.
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2. The motives that may be used for the inforcing of those duties upon us, to set us upon the performance of them.
2. The motives that may be used for the enforcing of those duties upon us, to Set us upon the performance of them.
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1. Now there be divers duties that might be inferred very naturally upon the consideration of this truth,
1. Now there be diverse duties that might be inferred very naturally upon the consideration of this truth,
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and are worthy to be learned. As 1. Abate for the world ; If this be so that our happinesse doth not consist in these worldly things.
and Are worthy to be learned. As 1. Abate for the world; If this be so that our happiness does not consist in these worldly things.
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Let us learne then to abate our selves something in our eagernes towards the world, that we would not be so eager for it.
Let us Learn then to abate our selves something in our eagerness towards the world, that we would not be so eager for it.
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Tanquam hac sit nostri medicina doloris: follow not the world as though that would cure our maladie, and heale our misery,Tanquam hac sit Our medicina doloris: follow not the world as though that would cure our malady, and heal our misery,
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and bring a happinesse to our soules: and therefore they that have such erronious thoughts, and finde themselves convinced;
and bring a happiness to our Souls: and Therefore they that have such erroneous thoughts, and find themselves convinced;
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let them shew it by abating of their eagernesse towards these worldly things. 1. Abate our actions, the eagernesse of them;
let them show it by abating of their eagerness towards these worldly things. 1. Abate our actions, the eagerness of them;
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learne hence not to be so busie, not so early and so late, and so thoughtfull,
Learn hence not to be so busy, not so early and so late, and so thoughtful,
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and so carefully for, and about these worldly things, not to be so anxious in our spirits for them.
and so carefully for, and about these worldly things, not to be so anxious in our spirits for them.
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I say, learne hence to abate our actions:
I say, Learn hence to abate our actions:
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not to incumber our selves too much with worldly things, doe but as our duty and conscience require,
not to encumber our selves too much with worldly things, do but as our duty and conscience require,
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so farre as we are bound by the rule of dutie, to provide for our selves and family, do it in duty and inconscience to God,
so Far as we Are bound by the Rule of duty, to provide for our selves and family, do it in duty and inconscience to God,
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but doe not over-doe it, doe not too much, trouble not your selves about too many things as Martha did.
but do not overdo it, do not too much, trouble not your selves about too many things as Martha did.
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2. Abate at least, if not our actions, if wee cannot forbeare any one of our actions, 2. Abate At least, if not our actions, if we cannot forbear any one of our actions,
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but our charge and calling require it;
but our charge and calling require it;
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yet I say, abate in our affections, coole our affections towards these things, that though I doe use them for necessities sake,
yet I say, abate in our affections, cool our affections towards these things, that though I do use them for necessities sake,
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yet my heart longs to be freed from this necessitie: O when shall my minde be perfectly freed from these things!
yet my heart longs to be freed from this necessity: Oh when shall my mind be perfectly freed from these things!
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and O when shall that happy time be, that God will free me from the burden of these worldly things, that I may not soile my soule still with these worldly things:
and Oh when shall that happy time be, that God will free me from the burden of these worldly things, that I may not soil my soul still with these worldly things:
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that I may not converse in this present world alway; but that I may live continually in the injoyment of that blessed presence of God,
that I may not converse in this present world always; but that I may live continually in the enjoyment of that blessed presence of God,
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and behold his face continually, and exercise my selfe in nothing but serving and praising of him,
and behold his face continually, and exercise my self in nothing but serving and praising of him,
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and having nothing else to doe!
and having nothing Else to do!
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Abate at least your affections, doe not so much esteeme these worldly things, and this world,
Abate At lest your affections, do not so much esteem these worldly things, and this world,
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though you cannot leave it, yet despise all these worldly things, and contemne them, and trample them,
though you cannot leave it, yet despise all these worldly things, and contemn them, and trample them,
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and have them under our feete, as God hath given them to us, so esteeme them,
and have them under our feet, as God hath given them to us, so esteem them,
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but as in the Psalme 8. Hee hath put all things under our feete: In respect of worldly things, it is true of the godly man;
but as in the Psalm 8. He hath put all things under our feet: In respect of worldly things, it is true of the godly man;
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in this sense it is true, I say, in regard of Christians, they have them all under their feete;
in this sense it is true, I say, in regard of Christians, they have them all under their feet;
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but worldly men have them as a crowne on their head, and they esteeme it so;
but worldly men have them as a crown on their head, and they esteem it so;
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but indeede it is a burden, that presseth them downe, that they cannot arise in any noble thoughts;
but indeed it is a burden, that Presseth them down, that they cannot arise in any noble thoughts;
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and therefore to prevent this, abate your affections towards these worldly things. 3. Learne to abate your estimation, or else these cannot doe it.
and Therefore to prevent this, abate your affections towards these worldly things. 3. Learn to abate your estimation, or Else these cannot do it.
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For so long as we nourish such an erronious thought, that this is the only happinesse, Ministers may talke what they will;
For so long as we nourish such an erroneous Thought, that this is the only happiness, Ministers may talk what they will;
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they disparage riches and honour, &c. that have it not themselves; they disparage pleasure, that have not beene acquainted with it;
they disparage riches and honour, etc. that have it not themselves; they disparage pleasure, that have not been acquainted with it;
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but yet when all is done, happinesse lieth in these things.
but yet when all is done, happiness lies in these things.
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For so long as there is such a roote of bitternesse within us, such a corrupt opinion, it will not onely overflow like the gall, to imbitter,
For so long as there is such a root of bitterness within us, such a corrupt opinion, it will not only overflow like the Gall, to embitter,
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and poyson our affections, but also our actions; and so all things will be disordered. As in a Watch, if the spring wheele be out of frame, all runnes wrong,
and poison our affections, but also our actions; and so all things will be disordered. As in a Watch, if the spring wheel be out of frame, all runs wrong,
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so if this be poysoned, all will be in danger:
so if this be poisoned, all will be in danger:
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The very spring of every thing in a man is a mans judgement, and if that be tainted and corrupted, that will soone corrupt,
The very spring of every thing in a man is a men judgement, and if that be tainted and corrupted, that will soon corrupt,
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and poyson our affections, and our actions:
and poison our affections, and our actions:
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for there is a naturall connexion betweene them, and the intellectuall part is the guiding part of all the rest;
for there is a natural connexion between them, and the intellectual part is the guiding part of all the rest;
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and therefore if you would keepe all the rest aright, that your actions may be moderate,
and Therefore if you would keep all the rest aright, that your actions may be moderate,
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and your affections may be moderate, you must labour to get, and keepe moderate opinions, moderate your apprehensions of them;
and your affections may be moderate, you must labour to get, and keep moderate opinions, moderate your apprehensions of them;
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thinke not too highly of them:
think not too highly of them:
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but rather thinke on these things, that may most of all disparage them, and blocke them,
but rather think on these things, that may most of all disparage them, and block them,
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and take off the beauty of them, and that glory that is on them, that may dazle our eyes.
and take off the beauty of them, and that glory that is on them, that may dazzle our eyes.
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Learne to abate the world in our prosecution of it, in our actions, in our affections, and in our estimations;
Learn to abate the world in our prosecution of it, in our actions, in our affections, and in our estimations;
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this is the first thing that we may learne from this.
this is the First thing that we may Learn from this.
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2. If this be so, then as wee must learne to abate what possibly wee may, abate our actions, affections, and estimations of this world:
2. If this be so, then as we must Learn to abate what possibly we may, abate our actions, affections, and estimations of this world:
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so in the second place, let us take a hint from hence, to translate all these, above these earthly things, and set them upon those things in which indeede our felicity lieth.
so in the second place, let us take a hint from hence, to translate all these, above these earthly things, and Set them upon those things in which indeed our felicity lies.
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If felicitie be not in this world, and if happinesse be not in these worldly things, it is no inconsequent counsell.
If felicity be not in this world, and if happiness be not in these worldly things, it is no inconsequent counsel.
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But we have shewne, it doth not lie in these worldly things; it lies therfore in some other, and we have mistaken the box all this while,
But we have shown, it does not lie in these worldly things; it lies Therefore in Some other, and we have mistaken the box all this while,
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and taken quid pro quo, as the saying is.
and taken quid Pro quo, as the saying is.
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Then let us translate our affections, which we have spilt upon these earthly things, and place them upon better things, in which our felicity lyeth:
Then let us translate our affections, which we have spilled upon these earthly things, and place them upon better things, in which our felicity lies:
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translate them upon God, upon Heaven, upon Holinesse : these are undoubted felicity, and the way unto it.
translate them upon God, upon Heaven, upon Holiness: these Are undoubted felicity, and the Way unto it.
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The other things of this world are nothing neere the thing, happinesse it selfe, no nor the way unto it:
The other things of this world Are nothing near the thing, happiness it self, no nor the Way unto it:
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but those are undoubtedly such, and therefore they are worthy to possesse, and inherit all those excellencies, of our judgement,
but those Are undoubtedly such, and Therefore they Are worthy to possess, and inherit all those excellencies, of our judgement,
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and affection, and actions ▪ And the streame of them should run; currantly after heavenly things.
and affection, and actions ▪ And the stream of them should run; currently After heavenly things.
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But I shall touch on these things more, when I come to the next point. 3. Labour to moderate our joy and our sorrow ;
But I shall touch on these things more, when I come to the next point. 3. Labour to moderate our joy and our sorrow;
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and moderate our hearts, and compose them aright in many cases, which doe depend upon this truth, and principle;
and moderate our hearts, and compose them aright in many cases, which do depend upon this truth, and principle;
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and for want of which many do oppresse themselves, and afflict themselves very unworthily, and undecently.
and for want of which many do oppress themselves, and afflict themselves very unworthily, and undecently.
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1. Learne then here first to moderate our griefe and sorrow, in a double case. First of want : Secondly, of losse.
1. Learn then Here First to moderate our grief and sorrow, in a double case. First of want: Secondly, of loss.
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1. Suppose we want these worldly things, let us not be over sorrowfull, and hang downe the head,
1. Suppose we want these worldly things, let us not be over sorrowful, and hang down the head,
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because we are at a low ebb in these worldly things.
Because we Are At a low ebb in these worldly things.
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Remember this to moderate it, my felicity is not in this thing, nor any part of it, no nor any way unto it.
remember this to moderate it, my felicity is not in this thing, nor any part of it, no nor any Way unto it.
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And therefore I can spare them, and be without them, if God doe thinke it fit:
And Therefore I can spare them, and be without them, if God do think it fit:
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I can live well without them I can well afford to want them, since I lose never a whit of my felicity by them:
I can live well without them I can well afford to want them, since I loose never a whit of my felicity by them:
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It is neither annihilated, nor eclipsed by the want of them; let us not therefore be overmuch cast downe if we want them.
It is neither annihilated, nor eclipsed by the want of them; let us not Therefore be overmuch cast down if we want them.
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2. Let us not be too much cast downe for the losse of them: which is indeed the worse; 2. Let us not be too much cast down for the loss of them: which is indeed the Worse;
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O that I had them once, that is a sad word, to thinke I had them once, but now have lost them:
Oh that I had them once, that is a sad word, to think I had them once, but now have lost them:
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It is more grievous to be stript of what a man had, then simply to be naked, to be stript of all the injoyment a man had,
It is more grievous to be stripped of what a man had, then simply to be naked, to be stripped of all the enjoyment a man had,
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and tooke some pride in, and wherein he thought himselfe happy, and afterward to be brought to a low ebbe from that,
and took Some pride in, and wherein he Thought himself happy, and afterwards to be brought to a low ebb from that,
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as the Prodigall was, to be brought to the huskes of the Swine;
as the Prodigal was, to be brought to the husks of the Swine;
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so farre degraded from that injoyment, and contentment a man had before, this cuts more deepe,
so Far degraded from that enjoyment, and contentment a man had before, this cuts more deep,
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and pierceth the soule more grievously, but yet this consideration may helpe to mitigate and moderate it,
and pierces the soul more grievously, but yet this consideration may help to mitigate and moderate it,
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and compose our hearts in this case:
and compose our hearts in this case:
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It is true I have lost, but I have not lost so much of my blood, or my speciall happinesse:
It is true I have lost, but I have not lost so much of my blood, or my special happiness:
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no nor any thing that is essentiall, or rituall to it.
no nor any thing that is essential, or ritual to it.
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And may not a man comfort himselfe in such a case as this? Suppose a man had beene in travell upon the way, and had met with theeves,
And may not a man Comfort himself in such a case as this? Suppose a man had been in travel upon the Way, and had met with thieves,
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and he had some loose money in his pockets, but had in a private place (which the theeves were not aware of) some precious jewell,
and he had Some lose money in his pockets, but had in a private place (which the thieves were not aware of) Some precious jewel,
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and the theeves should come and take away onely the loose money, and not finde his jewell, would that man rejoyce or be sad thinke you,
and the thieves should come and take away only the lose money, and not find his jewel, would that man rejoice or be sad think you,
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when he is gone from the theeves:
when he is gone from the thieves:
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would he be sad and hang downe the head, because he had lost it may be two or three shillings,
would he be sad and hang down the head, Because he had lost it may be two or three shillings,
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or rather be thankefull and glad; that he had saved his jewell. And so it is in this case, that man hath no reason to be sad,
or rather be thankful and glad; that he had saved his jewel. And so it is in this case, that man hath no reason to be sad,
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though he lost any worldly thing, if he lose not part of his happinesse.
though he lost any worldly thing, if he loose not part of his happiness.
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It is not my jewell that I have lost, it is onely something that did fit loose about me, a little worldly thing it may be, which was not connaturall with me,
It is not my jewel that I have lost, it is only something that did fit lose about me, a little worldly thing it may be, which was not connatural with me,
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but more easie to be separated from me, and so without a diminution of happinesse.
but more easy to be separated from me, and so without a diminution of happiness.
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This might helpe to compose, and to bring the heart in a right frame, when I consider I have lost somthing,
This might help to compose, and to bring the heart in a right frame, when I Consider I have lost something,
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but it is but a poore thing, that is not any part of my happinesse.
but it is but a poor thing, that is not any part of my happiness.
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2. This may teach us to moderate our envy, we are ready to repine at those that have more then we;
2. This may teach us to moderate our envy, we Are ready to repine At those that have more then we;
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and when we finde any want in our owne estates, we can cavill with God for others;
and when we find any want in our own estates, we can cavil with God for Others;
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because they are higher, or better then we, therefore God deales unkindly with us, and we begin to repine at this,
Because they Are higher, or better then we, Therefore God deals unkindly with us, and we begin to repine At this,
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and many times the heart is ready to miscarry in such an estate, with such childish thoughts.
and many times the heart is ready to miscarry in such an estate, with such childish thoughts.
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But now this point will rectifie a man, and tell him, he hath no reason to envy him for having that which is so poore, that it makes not a happy man.
But now this point will rectify a man, and tell him, he hath no reason to envy him for having that which is so poor, that it makes not a happy man.
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Alas poore miserable man, that hath never so much!
Alas poor miserable man, that hath never so much!
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I thinke with sad thoughts of him, when I consider this man is counted a happy man by the world,
I think with sad thoughts of him, when I Consider this man is counted a happy man by the world,
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but yet he is farre from it, being hee is farre from God, I should doe well rather to pray for him,
but yet he is Far from it, being he is Far from God, I should do well rather to pray for him,
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and commiserate him, then envy such a man, and I should rather study how to direct him to follow that which is right happinesse,
and commiserate him, then envy such a man, and I should rather study how to Direct him to follow that which is right happiness,
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and that be might not any longer deceive himselfe, and please himselfe with glasse, better then pearles.
and that be might not any longer deceive himself, and please himself with glass, better then Pearls.
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3. This should teach us to moderate our delight in the fruition of these worldly things. 3. This should teach us to moderate our delight in the fruition of these worldly things.
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Doth it become Christians to bathe themselves in pleasures, and delight and solace themselves in these worldly things:
Does it become Christians to bathe themselves in pleasures, and delight and solace themselves in these worldly things:
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as Nebuchadnezzar did in his pallace, in his Babel, is not this Babel that I have built? No certaine, the delight of a Christian should not runne out in excesse in the use of these worldly things;
as Nebuchadnezzar did in his palace, in his Babel, is not this Babel that I have built? No certain, the delight of a Christian should not run out in excess in the use of these worldly things;
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because he hath plenty of them:
Because he hath plenty of them:
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But he should labour to moderate and keepe himselfe within his bounds, because though these be good,
But he should labour to moderate and keep himself within his bounds, Because though these be good,
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yet they be so inferiour, that his happinesse doth not consist in them, and he should delight in those things that do conduce towards his happinesse, rejoyce not in these things;
yet they be so inferior, that his happiness does not consist in them, and he should delight in those things that do conduce towards his happiness, rejoice not in these things;
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but rejoyce, as our Saviour saith, in this, that your names are written in the Booke of life.
but rejoice, as our Saviour Says, in this, that your names Are written in the Book of life.
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That is, that a Christian should delight in, and rejoyce himselfe in, and blesse God for,
That is, that a Christian should delight in, and rejoice himself in, and bless God for,
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and not runne into the same excesse of riot, in the use of these worldly things,
and not run into the same excess of riot, in the use of these worldly things,
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as worldly men doe, that thinke these things a great part of their happinesse, and thinke to peece out their happinesse by getting of these things.
as worldly men do, that think these things a great part of their happiness, and think to piece out their happiness by getting of these things.
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Farre be it from the thoughts of a Christian to be so earthly minded, that hath more noble things to delight, and solace himselfe in.
far be it from the thoughts of a Christian to be so earthly minded, that hath more noble things to delight, and solace himself in.
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4. This should teach us to moderate our desires after these worldly things, and the possession of them, not to hanker too much after them:
4. This should teach us to moderate our Desires After these worldly things, and the possession of them, not to hanker too much After them:
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much lesse let our soules pine away for griefe, because we cannot have them, but be of his mind.
much less let our Souls pine away for grief, Because we cannot have them, but be of his mind.
d av-dc vvi po12 n2 vvb av p-acp n1, c-acp pns12 vmbx vhi pno32, cc-acp vbb pp-f po31 n1.
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Nec, Palma negata macrum, donata reducit opimum. Nec, Palma negata macrum, donata reducit opimum.
fw-la, np1 fw-la fw-la, fw-la fw-la fw-la.
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Wee must resolve not to be puffed up as a bubble, with a childs blast in a Wallnut-shell,
we must resolve not to be puffed up as a bubble, with a child's blast in a Walnut-shell,
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when he hath in it a little sope;
when he hath in it a little soap;
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we should not be puffed up, when wee have great things in this world, nor cast downe when they are low,
we should not be puffed up, when we have great things in this world, nor cast down when they Are low,
pns12 vmd xx vbi vvn a-acp, c-crq pns12 vhb j n2 p-acp d n1, ccx vvd a-acp c-crq pns32 vbr j,
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nor greedy in our prosecution of them;
nor greedy in our prosecution of them;
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but be contented to use faire plea, and a consciencious course for the getting of them,
but be contented to use fair plea, and a conscientious course for the getting of them,
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and if I cannot have them so, I will rest contented with Gods will: these things we should learne in generall from this Point.
and if I cannot have them so, I will rest contented with God's will: these things we should Learn in general from this Point.
cc cs pns11 vmbx vhb pno32 av, pns11 vmb vvi vvn p-acp n2 vmb: d n2 pns12 vmd vvi p-acp n1 p-acp d n1.
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And there be but two particulars that wee should all learne from hence.
And there be but two particulars that we should all Learn from hence.
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1. To be so farre from cleaving to the possession of these things, and having a longing desire after them.
1. To be so Far from cleaving to the possession of these things, and having a longing desire After them.
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That we should be willing upon this principle, to communicate those things that God hath bestowed upon us, unto others:
That we should be willing upon this principle, to communicate those things that God hath bestowed upon us, unto Others:
cst pns12 vmd vbi j p-acp d n1, pc-acp vvi d n2 cst np1 vhz vvn p-acp pno12, p-acp n2-jn:
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and not as the Serpent, keepe the golden apples, and neither to eate any our selves,
and not as the Serpent, keep the golden Apples, and neither to eat any our selves,
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nor suffer others to eate them: It is an allusion of a Fable;
nor suffer Others to eat them: It is an allusion of a Fable;
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but yet may have a truth in it, as it hath reference to the Cherubin that keepes the garden of Paradise;
but yet may have a truth in it, as it hath Referente to the Cherubin that keeps the garden of Paradise;
cc-acp av vmb vhi dt n1 p-acp pn31, c-acp pn31 vhz n1 p-acp dt n1 cst vvz dt n1 pp-f n1;
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so wee should not hover over our estates, and cannot indure any other to come neare them,
so we should not hover over our estates, and cannot endure any other to come near them,
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as the Hen over her chickens, that is ready to flie in the face of those that come neere them:
as the Hen over her chickens, that is ready to fly in the face of those that come near them:
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but let us be communicative, our happines doth not consist in the having of them,
but let us be communicative, our happiness does not consist in the having of them,
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so much as in the using of them well, dispensing and giving them to others, that is the way by which all these worldly things may be conducible to our happinesse:
so much as in the using of them well, dispensing and giving them to Others, that is the Way by which all these worldly things may be conducible to our happiness:
av av-d c-acp p-acp dt vvg pp-f pno32 av, vvg cc vvg pno32 pc-acp n2-jn, cst vbz dt n1 p-acp r-crq d d j n2 vmb vbi j p-acp po12 n1:
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It is not the meere possession of them, but the right using of them, that makes them instruments of our happinesse:
It is not the mere possession of them, but the right using of them, that makes them Instruments of our happiness:
pn31 vbz xx dt j n1 pp-f pno32, cc-acp dt n-jn vvg pp-f pno32, cst vvz pno32 n2 pp-f po12 n1:
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As the Apostle, exhort rich men not to trust in uncertaine riches, but to be fruitfull in good workes ;
As the Apostle, exhort rich men not to trust in uncertain riches, but to be fruitful in good works;
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because, as I said, our happinesse doth not depend upon the having of them, but upon the right using of them;
Because, as I said, our happiness does not depend upon the having of them, but upon the right using of them;
c-acp, c-acp pns11 vvd, po12 n1 vdz xx vvi p-acp dt vhg pp-f pno32, cc-acp p-acp dt n-jn vvg pp-f pno32;
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God hath made us but dispensers, and if wee discharge our fidelitie in them, wee shall advance our happinesse,
God hath made us but dispensers, and if we discharge our Fidis in them, we shall advance our happiness,
np1 vhz vvn pno12 p-acp n2, cc cs pns12 vvb po12 n1 p-acp pno32, pns12 vmb vvi po12 n1,
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but otherwise wee shall advance our wickednesse. 2. As wee may be content to communicate, so also to abdicate them:
but otherwise we shall advance our wickedness. 2. As we may be content to communicate, so also to abdicate them:
cc-acp av pns12 vmb vvi po12 n1. crd c-acp pns12 vmb vbi j p-acp vvb, av av p-acp vvb pno32:
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Let us be content to be so farre from cleaving to those worldly things, that we doe not onely Collocare, as the Father speakes,
Let us be content to be so Far from cleaving to those worldly things, that we do not only Collocare, as the Father speaks,
vvb pno12 vbi j pc-acp vbi av av-j p-acp vvg p-acp d j n2, cst pns12 vdb xx av-j vvi, p-acp dt n1 vvz,
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but projicere, seeing our happinesse doth not lie in them;
but projicere, seeing our happiness does not lie in them;
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let us, I say, be contented not onely to communicate them where necessitie requireth, but even projicere in some cases to cast out all,
let us, I say, be contented not only to communicate them where necessity requires, but even projicere in Some cases to cast out all,
vvb pno12, pns11 vvb, vbb vvn xx av-j pc-acp vvi pno32 r-crq n1 vvz, cc-acp av fw-la p-acp d n2 pc-acp vvi av av-d,
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as they did, viz. the Disciples in an other case, They came, and did lay downe all their estates at the Apostles feete.
as they did, viz. the Disciples in an other case, They Come, and did lay down all their estates At the Apostles feet.
c-acp pns32 vdd, n1 dt n2 p-acp dt j-jn n1, pns32 vvd, cc vdd vvi a-acp d po32 n2 p-acp dt n2 n2.
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As suppose now in times of persecution, rather to part with all than God, my happinesse lieth not in them,
As suppose now in times of persecution, rather to part with all than God, my happiness lies not in them,
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and I will rather than I will part with God, and with a good conscience, say farewell to all the world, and to all worldly things;
and I will rather than I will part with God, and with a good conscience, say farewell to all the world, and to all worldly things;
cc pns11 vmb av-c cs pns11 vmb vvi p-acp np1, cc p-acp dt j n1, vvb n1 p-acp d dt n1, cc p-acp d j n2;
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my happinesse lieth not in them, but my happinesse lieth in God and in a good conscience;
my happiness lies not in them, but my happiness lies in God and in a good conscience;
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I will rather therefore justly part with all, yea, and throw away all, rather than part with that which is dearer and better,
I will rather Therefore justly part with all, yea, and throw away all, rather than part with that which is Dearer and better,
pns11 vmb av-c av av-j vvi p-acp d, uh, cc vvb av av-d, av-c cs vvi p-acp d r-crq vbz jc-jn cc jc,
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and more conducible towards my happinesse. 2. For the motives, in a word briefely, they are taken
and more conducible towards my happiness. 2. For the motives, in a word briefly, they Are taken
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1. From the consideration of the vanity of the creature, in all these worldly things; there is not enough to give any delight, or satisfaction to a man:
1. From the consideration of the vanity of the creature, in all these worldly things; there is not enough to give any delight, or satisfaction to a man:
crd p-acp dt n1 pp-f dt n1 pp-f dt n1, p-acp d d j n2; a-acp vbz xx av-d pc-acp vvi d n1, cc n1 p-acp dt n1:
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they are of no worth, if we doe but well weigh the emptinesse of them. 2. If we consider the condition of man ;
they Are of no worth, if we do but well weigh the emptiness of them. 2. If we Consider the condition of man;
pns32 vbr pp-f dx n1, cs pns12 vdb p-acp av vvi dt n1 pp-f pno32. crd cs pns12 vvb dt n1 pp-f n1;
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Man is made of a double matter,
Man is made of a double matter,
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There is first the baser peece of man, he is mortall in regard of his body, his breath being in his nostrils, he is but a blast, and he is gone; There is First the baser piece of man, he is Mortal in regard of his body, his breath being in his nostrils, he is but a blast, and he is gone;
pc-acp vbz ord dt jc n1 pp-f n1, pns31 vbz j-jn p-acp n1 pp-f po31 n1, po31 n1 vbg p-acp po31 n2, pns31 vbz p-acp dt n1, cc pns31 vbz vvn;
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and should wee seeke too much after those things, that will doe us good but onely for this life, this short life.
and should we seek too much After those things, that will do us good but only for this life, this short life.
cc vmd pns12 vvi av av-d c-acp d n2, cst vmb vdi pno12 j p-acp j c-acp d n1, d j n1.
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The shortnesse of this life should make us not to esteeme so much of these worldly things. We are but travellers here;
The shortness of this life should make us not to esteem so much of these worldly things. We Are but travellers Here;
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and as I have said sometime, a staffe in a travellers hand may be serviceable to him,
and as I have said sometime, a staff in a travellers hand may be serviceable to him,
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and a good companion to helpe him on his way:
and a good Companion to help him on his Way:
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but a bundle of staves may be a burthen unto him, and a hinderance in his journey:
but a bundle of staves may be a burden unto him, and a hindrance in his journey:
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and so a competencie may be a good helpe to us in our way, but too great an estate proves a clogge and a hinderance, in the expedition of our way.
and so a competency may be a good help to us in our Way, but too great an estate Proves a clog and a hindrance, in the expedition of our Way.
cc av dt n1 vmb vbi dt j n1 p-acp pno12 p-acp po12 n1, cc-acp av j dt n1 vvz dt n1 cc dt n1, p-acp dt n1 pp-f po12 n1.
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Againe, as man in regard of his body, is a baser peece, and very fraile, Again, as man in regard of his body, is a baser piece, and very frail,
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and not worth the while to be looked so much after, so he is a noble peece in regard of the soule which is immortall;
and not worth the while to be looked so much After, so he is a noble piece in regard of the soul which is immortal;
cc xx j dt n1 pc-acp vbi vvn av av-d a-acp, av pns31 vbz dt j n1 p-acp n1 pp-f dt n1 r-crq vbz j;
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and it is no way sutable to a mans excellencie of nature for him to set his marke lower than immortality.
and it is no Way suitable to a men excellency of nature for him to Set his mark lower than immortality.
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And lastly, Consider the excellency of the duty : And lastly, Consider the excellency of the duty:
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it will free us from many temptations, and fit us for all duties and services towards God:
it will free us from many temptations, and fit us for all duties and services towards God:
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who knowes not that the too much thought, and care for the things of this world, choakes all the good feede of Gods Word in the best of us;
who knows not that the too much Thought, and care for the things of this world, chokes all the good feed of God's Word in the best of us;
r-crq vvz xx d dt av av-d vvn, cc vvb p-acp dt n2 pp-f d n1, vvz d dt j n1 pp-f npg1 n1 p-acp dt js pp-f pno12;
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as it is in the Parable;
as it is in the Parable;
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and breedes a thousand miseries, and distractions, which (if a man would learne to moderate his prosecution,
and breeds a thousand misery's, and distractions, which (if a man would Learn to moderate his prosecution,
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and desire of the world, and worldly things) hee might be free from, and his soule exquisite in the service of God.
and desire of the world, and worldly things) he might be free from, and his soul exquisite in the service of God.
cc n1 pp-f dt n1, cc j n2) pns31 vmd vbi j p-acp, cc po31 n1 j p-acp dt n1 pp-f np1.
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The fourth Sermon. PSALME IV. VI. There be many that say, who will shew us any good? Lord, lift up the light of thy countenance upon us. The fourth Sermon. PSALM IV. VI. There be many that say, who will show us any good? Lord, lift up the Light of thy countenance upon us.
dt ord n1. n1 np1 crd. pc-acp vbi d cst vvb, r-crq vmb vvi pno12 d j? n1, vvb a-acp dt n1 pp-f po21 n1 p-acp pno12.
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WEE are upon the Point of Happinesse, and to shew wherein it consists;
we Are upon the Point of Happiness, and to show wherein it consists;
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wee have already dispatched one branch of that, viz. the negative, which was, That our happinesse consisted not in the things of the world :
we have already dispatched one branch of that, viz. the negative, which was, That our happiness consisted not in the things of the world:
pns12 vhb av vvn crd n1 pp-f d, n1 dt j-jn, r-crq vbds, cst po12 n1 vvd xx p-acp dt n2 pp-f dt n1:
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It is not the quintessence of any, nor the confluence of all worldly things can make a man happy.
It is not the quintessence of any, nor the confluence of all worldly things can make a man happy.
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There now remaines the second Branch concerning happinesse, wherein it lieth, viz. the affirmative part, here expressed in this propheticall petition which the Psalmist makes to God.
There now remains the second Branch Concerning happiness, wherein it lies, viz. the affirmative part, Here expressed in this prophetical petition which the Psalmist makes to God.
a-acp av vvz dt ord n1 vvg n1, c-crq pn31 vvz, n1 dt j n1, av vvn p-acp d j n1 r-crq dt n1 vvz p-acp np1.
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Lord lift thou up the light of thy countenance upon us. Lord lift thou up the Light of thy countenance upon us.
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I shall propound the Point thus (and this will be the third Point in order) God and his favour, the light of his countenance shining on us, is that excellent good, which can alone, without the helpe of any creature, without any created thing, make a man truely, and perfectly happy.
I shall propound the Point thus (and this will be the third Point in order) God and his favour, the Light of his countenance shining on us, is that excellent good, which can alone, without the help of any creature, without any created thing, make a man truly, and perfectly happy.
pns11 vmb vvi dt n1 av (cc d vmb vbi dt ord n1 p-acp n1) np1 cc po31 n1, dt n1 pp-f po31 n1 vvg p-acp pno12, vbz d j j, r-crq vmb av-j, p-acp dt n1 pp-f d n1, p-acp d j-vvn n1, vvb dt n1 av-j, cc av-j j.
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That is the summe of the Point:
That is the sum of the Point:
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I shall not spend much time in the explication of it, onely briefely to point out some things.
I shall not spend much time in the explication of it, only briefly to point out Some things.
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There be two things, which I shall but touch upon for the Explication of the Proposition.
There be two things, which I shall but touch upon for the Explication of the Proposition.
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1. I will say something concerning the Subject of this Proposition. 2. Something concerning the Predicate.
1. I will say something Concerning the Subject of this Proposition. 2. Something Concerning the Predicate.
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For the Subject of this Proposition in effect it containeth these two things. First, the Object of happinesse, or the thing that makes happy materially. And secondly, formally :
For the Subject of this Proposition in Effect it Containeth these two things. First, the Object of happiness, or the thing that makes happy materially. And secondly, formally:
p-acp dt j-jn pp-f d n1 p-acp n1 pn31 vvz d crd n2. ord, dt n1 pp-f n1, cc dt n1 cst vvz j av-jn. cc ord, av-j:
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I shall speake of it so, I say both Materially. and Formally. As the Schooles doe distinguish, though with some difference.
I shall speak of it so, I say both Materially. and Formally. As the Schools do distinguish, though with Some difference.
pns11 vmb vvi pp-f pn31 av, pns11 vvb d av-jn. cc av-j. p-acp dt n2 vdb vvi, cs p-acp d n1.
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1. For the materiall happinesse of a man, wherein it lieth; I expresse it (as the other) generally, and so 1. For the material happiness of a man, wherein it lies; I express it (as the other) generally, and so
crd p-acp dt j-jn n1 pp-f dt n1, c-crq pn31 vvz; pns11 vvb pn31 (c-acp dt n-jn) av-j, cc av
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1. God will make a man happy.
1. God will make a man happy.
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And I shall desire you to understand it (for I shall adde no more concerning that in this place, And I shall desire you to understand it (for I shall add no more Concerning that in this place,
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but God considered both essentially, and in the excellencie, of his nature;
but God considered both essentially, and in the excellency, of his nature;
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and personally in the distinction of his persons, God in Christ, and God in the Spirit ;
and personally in the distinction of his Persons, God in christ, and God in the Spirit;
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none is to be excluded, but there is a concurrent influence of the whole Trinity, and of every person in it, that contributes towards our happinesse.
none is to be excluded, but there is a concurrent influence of the Whole Trinity, and of every person in it, that contributes towards our happiness.
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2. And I expresse an other part of the Object, when I say the favour of God, here noted by a phrase that is tropicall enough, 2. And I express an other part of the Object, when I say the favour of God, Here noted by a phrase that is tropical enough,
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and yet I shall spend time in vaine to open the trope, for I suppose it is commonly understood.
and yet I shall spend time in vain to open the trope, for I suppose it is commonly understood.
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Lifting up the light of his countenance upon us, is as much, as casting a favourable aspect towards and upon us;Lifting up the Light of his countenance upon us, is as much, as casting a favourable aspect towards and upon us;
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and being (in a word), gracious and favourable unto us.
and being (in a word), gracious and favourable unto us.
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For as when a man is well pleased with any, you know it is one testimony of his love, to cast a sweet and lovely countenance upon him.
For as when a man is well pleased with any, you know it is one testimony of his love, to cast a sweet and lovely countenance upon him.
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Super omnia vultus Accessêre boni, as he accepted it:Super omnia vultus Accessêre boni, as he accepted it:
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the Host was wonderfull carefull and solicitous to give the guests content, but that which he noted as the principall, was Super omnia vultus Accessêre boni :
the Host was wonderful careful and solicitous to give the guests content, but that which he noted as the principal, was Super omnia vultus Accessêre boni:
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her affable carriage and good countenance.
her affable carriage and good countenance.
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It is not onely the blessings of God which makes us happy, although God should heape many blessings upon us,
It is not only the blessings of God which makes us happy, although God should heap many blessings upon us,
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but it is especially a good looke from God, that proceedes from a gracious & a loving disposition of God towards us;
but it is especially a good look from God, that proceeds from a gracious & a loving disposition of God towards us;
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that puts a price & a beauty upon the blessings themselves.
that puts a price & a beauty upon the blessings themselves.
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It is an elegant story or observation which Xenophon tells of Artabazus a great courtier in the Court of Cyrus :
It is an elegant story or observation which Xenophon tells of Artabazus a great courtier in the Court of Cyrus:
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King Cyrus gave him a cup of gold, and there was an other courtier in presence, that was more intimate,
King Cyrus gave him a cup of gold, and there was an other courtier in presence, that was more intimate,
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and more neere in favour than hee, viz. Chrysantas ;
and more near in favour than he, viz. Chrysantas;
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to whom, though the King gave nothing at that time, yet hee kissed him, in token of speciall love;
to whom, though the King gave nothing At that time, yet he kissed him, in token of special love;
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which when he had done, Artabazus complained, and wittily said, the cup you gave me was not so good gold as the kisse you gave Chrysantas. It is so in this case;
which when he had done, Artabazus complained, and wittily said, the cup you gave me was not so good gold as the kiss you gave Chrysantas. It is so in this case;
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it is not any gift of God, especially those outward things, that is so great a signe of Gods favour,
it is not any gift of God, especially those outward things, that is so great a Signen of God's favour,
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as the light of his countenance:
as the Light of his countenance:
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A good looke is a speciall testimony of his reall affection, which those things are not.
A good look is a special testimony of his real affection, which those things Are not.
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For no man knowes either love or hatred by these things.
For no man knows either love or hatred by these things.
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And though there might be many other expressions used, yet I conceive this as reall and proper a note, to shew wherein our happinesse in God consists, as any:
And though there might be many other expressions used, yet I conceive this as real and proper a note, to show wherein our happiness in God consists, as any:
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viz. his favour, and good will, and good pleasure towards us, because that comprehends all the rest,viz. his favour, and good will, and good pleasure towards us, Because that comprehends all the rest,
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and if we have that, that is it that interests us in all the rest of the excellencies,
and if we have that, that is it that interests us in all the rest of the excellencies,
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and the blessings of God, hereby they come to be all ours, and wee are interested in them all,
and the blessings of God, hereby they come to be all ours, and we Are interested in them all,
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so farre as they may make for our good. Thus of the materiall part.
so Far as they may make for our good. Thus of the material part.
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2. But then there is an other thing that I intimated in the propounding of the Point;
2. But then there is an other thing that I intimated in the propounding of the Point;
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and that belongs more properly to the formall part of happinesse : which I comprehend in two things.
and that belongs more properly to the formal part of happiness: which I comprehend in two things.
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There is nothing of it selfe what ever that of it selfe can make a man happy, no not God himselfe,
There is nothing of it self what ever that of it self can make a man happy, no not God himself,
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nor his favour, except it be ours, and we be interested in it; which I expresse by these two things, Possession. and Fruition.
nor his favour, except it be ours, and we be interested in it; which I express by these two things, Possession. and Fruition.
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1. We must be possessed of God, and possessed of his favour, than is, be in such a state and condition, that these things doe belong to us, 1. We must be possessed of God, and possessed of his favour, than is, be in such a state and condition, that these things do belong to us,
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and are ours, and wee are in conjunction with them:
and Are ours, and we Are in conjunction with them:
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Now in a word not to dilate in either of these, because the next Point will give mee a more proper hint of that:
Now in a word not to dilate in either of these, Because the next Point will give me a more proper hint of that:
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wee come to the possession of God and his favour, to have interest in that,
we come to the possession of God and his favour, to have Interest in that,
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so as wee may challenge him as ours, and looke upon him as ours, by these two things laid together.
so as we may challenge him as ours, and look upon him as ours, by these two things laid together.
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1. When God doth make us his owne by effectuall calling, and creates or renewes, 1. When God does make us his own by effectual calling, and creates or renews,
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or repaires his owne Image in us, and sets his owne stampe and superscription, or impression upon us.
or repairs his own Image in us, and sets his own stamp and superscription, or impression upon us.
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2. When hee doth enter into covenant with us, and takes us into confederation with himselfe (which is a thing resulting from the former and depending upon it) that wee are in covenant with God, in league with him; 2. When he does enter into Covenant with us, and Takes us into confederation with himself (which is a thing resulting from the former and depending upon it) that we Are in Covenant with God, in league with him;
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which conjunction is expressed by divers things in the Scripture, as a marrying of us to himselfe, and other things that import a neere union and league:
which conjunction is expressed by diverse things in the Scripture, as a marrying of us to himself, and other things that import a near Union and league:
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but I shall content my selfe in the generality, and onely desire to point at things.
but I shall content my self in the generality, and only desire to point At things.
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So that now, when a man comes to be effectually called, that God translates him from the state of sinne to the state of grace, from being the sonnes and daughters of the old Adam, he ingrafts them into the new Adam, bearing his Image,
So that now, when a man comes to be effectually called, that God translates him from the state of sin to the state of grace, from being the Sons and daughters of the old Adam, he ingrafts them into the new Adam, bearing his Image,
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as the state and condition is thus altered, so upon this, God lookes on them as friends, Abraham my friend, as confederates, as in league with him;
as the state and condition is thus altered, so upon this, God looks on them as Friends, Abraham my friend, as confederates, as in league with him;
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that there is a combination betweene God, and a Christian:
that there is a combination between God, and a Christian:
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why they that are in this condition, they are in the possession of God, and of his favour.
why they that Are in this condition, they Are in the possession of God, and of his favour.
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2. But then to adde but one word more concerning the second branch. viz. The fruition of Gods favour :
2. But then to add but one word more Concerning the second branch. viz. The fruition of God's favour:
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that is, that which is requisite likewise, towards that compleatnesse of happinesse, that is, to be suckt out of God:
that is, that which is requisite likewise, towards that completeness of happiness, that is, to be sucked out of God:
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wee must injoy him as well as possesse him, and in that fruition lieth the very upshut and crowne of happinesse.
we must enjoy him as well as possess him, and in that fruition lies the very upshut and crown of happiness.
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Now this fruition, not to inlarge on it, for there is a more proper place for it (though it cannot altogether be omitted here, without some wrong to the Point) It consists for my present purpose in these two things.
Now this fruition, not to enlarge on it, for there is a more proper place for it (though it cannot altogether be omitted Here, without Some wrong to the Point) It consists for my present purpose in these two things.
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viz. In a direct act, and in reflexive act. I shall adde no more.viz. In a Direct act, and in reflexive act. I shall add no more.
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1. A direct act, is that intercourse of favour on Gods part, a donative (if I may so speake) on Gods part; 1. A Direct act, is that intercourse of favour on God's part, a donative (if I may so speak) on God's part;
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and duties on mans part, when there is a communion maintained betweene God and us, and there is a sweete intercourse and fellowship betweene God and a mans soule. As for example.
and duties on men part, when there is a communion maintained between God and us, and there is a sweet intercourse and fellowship between God and a men soul. As for Exampl.
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God gives us the favour (to mention no more) of his Ordinances; that we in joy his Ordinances, and hee walkes before us in them;
God gives us the favour (to mention no more) of his Ordinances; that we in joy his Ordinances, and he walks before us in them;
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and we have his Religion established among us: wee have his Word, the Scepter of his Kingdome set up among us;
and we have his Religion established among us: we have his Word, the Sceptre of his Kingdom Set up among us;
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and wee have the rest of his Ordinances;
and we have the rest of his Ordinances;
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God doth not debarre us of those, but shewes us his favour, and the light of his countenance, in lifting up of these, in holding out this golden Scepter to us,
God does not debar us of those, but shows us his favour, and the Light of his countenance, in lifting up of these, in holding out this golden Sceptre to us,
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and keeping the doores of grace open to us, and so maintaining a reciprocall commerce of heaven and earth on his owne part.
and keeping the doors of grace open to us, and so maintaining a reciprocal commerce of heaven and earth on his own part.
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And on our parts wee doe likewise maintaine it, when wee answer God in Duty, in serving God according to his Ordinances,
And on our parts we do likewise maintain it, when we answer God in Duty, in serving God according to his Ordinances,
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and in meeting of him in them:
and in meeting of him in them:
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the soule and the spirit of a man giving God the meeting there (as I may say) and so maintaining that communion,
the soul and the Spirit of a man giving God the meeting there (as I may say) and so maintaining that communion,
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and fellowship with him in a humble, and reverent hearing of the Word of God,
and fellowship with him in a humble, and reverend hearing of the Word of God,
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and in a hungering and thirsting after it, with fervent, and frequent prayers, still maintaining the trade and commerce betweene earth and heaven, by those duties that must returne from us, and on our parts:
and in a hungering and thirsting After it, with fervent, and frequent Prayers, still maintaining the trade and commerce between earth and heaven, by those duties that must return from us, and on our parts:
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and so all other exercises of any spirituall grace, whereby wee expresse our duty towards God, belong as parts,
and so all other exercises of any spiritual grace, whereby we express our duty towards God, belong as parts,
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and branches, to the maintenance of this commerce, and communion with God, and so, that we injoy himaccording to the state and condition of this life.
and branches, to the maintenance of this commerce, and communion with God, and so, that we enjoy himaccording to the state and condition of this life.
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2. But then there is a second thing wherein the fruition of God lies, and that is a reflexive act, which (though it be not so absolutely necessary to the state of happinesse,
2. But then there is a second thing wherein the fruition of God lies, and that is a reflexive act, which (though it be not so absolutely necessary to the state of happiness,
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for a man may be in the state of happinesse, and in a good case and condition,
for a man may be in the state of happiness, and in a good case and condition,
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and yet not be able to exercise it, and put it out in a reflexive act) but for the sweetnesse,
and yet not be able to exercise it, and put it out in a reflexive act) but for the sweetness,
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and the taste of happinesse, and for the compleate fruition, and injoying of it, it cannot be without this reflexive act:
and the taste of happiness, and for the complete fruition, and enjoying of it, it cannot be without this reflexive act:
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that is (that I may in a word tell my meaning by it) when a man doth reflect upon what God hath done for him,
that is (that I may in a word tell my meaning by it) when a man does reflect upon what God hath done for him,
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and what God hath done by, and in him, and inabled him to doe towards God;
and what God hath done by, and in him, and enabled him to do towards God;
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and by it he is able to understand, and see, and take notice that God hath dealt mercifully with him, that hee is Gods, and God is his:
and by it he is able to understand, and see, and take notice that God hath dealt mercifully with him, that he is God's, and God is his:
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and that hee can see his owne happinesse, and see his owne condition, and so to delight himselfe,
and that he can see his own happiness, and see his own condition, and so to delight himself,
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and to joy in God, and in his goodnesse.
and to joy in God, and in his Goodness.
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In one word, to injoy, imports no more than to joy in a thing, and to injoy God is one principall thing that makes up the sweetnesse (at least) of happinesse;
In one word, to enjoy, imports no more than to joy in a thing, and to enjoy God is one principal thing that makes up the sweetness (At least) of happiness;
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when wee joy in God upon the sense and apprehension of a mans owne blessed estate and condition.
when we joy in God upon the sense and apprehension of a men own blessed estate and condition.
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For as I have said sometimes, Non est beatus, esse qui se non putat, hee is at least compleatly,
For as I have said sometime, Non est beatus, esse qui se non putat, he is At least completely,
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and in a sense no happy man, that doth not thinke himselfe to be so,
and in a sense no happy man, that does not think himself to be so,
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and doth not see himselfe to be a happy man, and doth not take notice of his owne happinesse.
and does not see himself to be a happy man, and does not take notice of his own happiness.
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I say though it be not of absolute necessitie to the essence of happinesse, yet to the rituall perfecting,
I say though it be not of absolute necessity to the essence of happiness, yet to the ritual perfecting,
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and tasting of the sweetnesse of happinesse it is necessary.
and tasting of the sweetness of happiness it is necessary.
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There be many Christians I know that are not able thus to reflect, and see their owne face,
There be many Christians I know that Are not able thus to reflect, and see their own face,
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and condition, though they have a right, and title to happinesse, and are in a reall communion with God,
and condition, though they have a right, and title to happiness, and Are in a real communion with God,
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and doe maintaine directly their duty with God in sincerity;
and do maintain directly their duty with God in sincerity;
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yet there may be some clouds that keepe off this reflexion, and something that takes them off (at least) from that sweetnesse, that they might take in this.
yet there may be Some Clouds that keep off this reflection, and something that Takes them off (At least) from that sweetness, that they might take in this.
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I shall adde no more concerning this first part that I propounded, viz. to open the subject of this proposition, which containes the object, both materially, and formally of happinesse.
I shall add no more Concerning this First part that I propounded, viz. to open the Subject of this proposition, which contains the Object, both materially, and formally of happiness.
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2. I shall but speake a word neither, briefely, concerning the predicate, the thing that is affirmed concerning God and his favour, in this proposition:
2. I shall but speak a word neither, briefly, Concerning the predicate, the thing that is affirmed Concerning God and his favour, in this proposition:
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which in a word briefely, containes two things, that were intimated in the proposition, as affirmed concerning God and his favour in relation to our happinesse.
which in a word briefly, contains two things, that were intimated in the proposition, as affirmed Concerning God and his favour in Relation to our happiness.
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1. In generall, this is tha• excellent good, which answers to this question, in the Text, Who will shew us any good? The great good that conduces towards the happinesse of a man, it is God and his favour, that excellent and transcendent good.
1. In general, this is tha• excellent good, which answers to this question, in the Text, Who will show us any good? The great good that conduces towards the happiness of a man, it is God and his favour, that excellent and transcendent good.
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2. And a little more particularly, this is that beatificall good, that will make a man happy.
2. And a little more particularly, this is that beatifical good, that will make a man happy.
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in regard of all the degrees of happinesse. and in regard of the manner. First, sufficiently for the degrees ;
in regard of all the Degrees of happiness. and in regard of the manner. First, sufficiently for the Degrees;
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hee doth bring a man to the true happinesse, and to the perfect happinesse, to the reall happinesse, and to the royall happinesse; he does bring a man to the true happiness, and to the perfect happiness, to the real happiness, and to the royal happiness;
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onely this is the difference, all communion with God, that is in truth, doth interest a man in the state of happinesse;
only this is the difference, all communion with God, that is in truth, does Interest a man in the state of happiness;
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but there is a difference in that communion, and so proportionably, there will be a difference in the degrees of happinesse.
but there is a difference in that communion, and so proportionably, there will be a difference in the Degrees of happiness.
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1. There is a communion that we have with God, and a conjunction with him, even in this life, I meane all that are his by faith.
1. There is a communion that we have with God, and a conjunction with him, even in this life, I mean all that Are his by faith.
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2. There is a communion, and a conjunction which we expect in another life, which is by sight. 2. There is a communion, and a conjunction which we expect in Another life, which is by sighed.
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1. We are now (though joyned to the Lord yet) in some respect absent from the Lord, in the land of our pilgrimage here;
1. We Are now (though joined to the Lord yet) in Some respect absent from the Lord, in the land of our pilgrimage Here;
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wherein we have some beames, some glimpses, some tastes of the sweetenesse of the light of Gods countenance, though not in full measure:
wherein we have Some beams, Some glimpses, Some tastes of the sweetness of the Light of God's countenance, though not in full measure:
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But yet so, that even those tastes are such as doe possesse a man of a true and reall happinesse, not an imaginary happinesse, which worldly men have, viz. their owne dreames,
But yet so, that even those tastes Are such as do possess a man of a true and real happiness, not an imaginary happiness, which worldly men have, viz. their own dreams,
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and fancyes in the possession of some worldly things, but indeed that which is truely,
and fancies in the possession of Some worldly things, but indeed that which is truly,
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and essencially such, and that which doth deserve the name of happinesse, and hath the very nature and being of it;
and essencially such, and that which does deserve the name of happiness, and hath the very nature and being of it;
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that a man is in a good estate, for the maine substance, though short in the degrees:
that a man is in a good estate, for the main substance, though short in the Degrees:
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God is so great a good, that even the injoying of him in such a manner as is possible for us here in this life, in this vaile of teares, in this absence from God;
God is so great a good, that even the enjoying of him in such a manner as is possible for us Here in this life, in this veil of tears, in this absence from God;
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that injoying of him here by faith, and those tastes that wee have of him, is enough to elevate,
that enjoying of him Here by faith, and those tastes that we have of him, is enough to elevate,
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and raise our condition to a state of true happinesse.
and raise our condition to a state of true happiness.
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2. But then as a lower communion with God, such as we have by faith here, doth bring a man to true and reall happinesse:
2. But then as a lower communion with God, such as we have by faith Here, does bring a man to true and real happiness:
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so when we shall be exalted to a higher degree, and a more neere, and excellent communion with God in heaven by sight, wee shall attaine the royall and perfect happinesse,
so when we shall be exalted to a higher degree, and a more near, and excellent communion with God in heaven by sighed, we shall attain the royal and perfect happiness,
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when we shall see him face to face:
when we shall see him face to face:
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Not in that rigid sense, or notion, that the Schoole men have so much written of,
Not in that rigid sense, or notion, that the School men have so much written of,
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as though all a mans happinesse lay meerely in beholding of the very essence of God, which is neither possible for us here,
as though all a men happiness lay merely in beholding of the very essence of God, which is neither possible for us Here,
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nor in another life (I say) to behold Gods essence:
nor in Another life (I say) to behold God's essence:
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and they themselves (as whosoever is acquainted with them, must ingenuously confesse, if he will speake the truth) doe exceedingly fumble in the businesse,
and they themselves (as whosoever is acquainted with them, must ingenuously confess, if he will speak the truth) do exceedingly fumble in the business,
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when they come to it, and they are troubled very much how to accommodate one difficulty:
when they come to it, and they Are troubled very much how to accommodate one difficulty:
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viz. How a man can possibly comprehend the very essence and quiddity of God, and yet not comprehend him,viz. How a man can possibly comprehend the very essence and quiddity of God, and yet not comprehend him,
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and in my opinion, it is an inexplicable difficulty:
and in my opinion, it is an inexplicable difficulty:
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And it is impossible for any nature created, not onely for us men, but for the very Cherubins in the state of glory to comprehend the very essence of God,
And it is impossible for any nature created, not only for us men, but for the very Cherubim in the state of glory to comprehend the very essence of God,
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so as it is distinguished from his attributes, for the truth is, there is no proportion at all betweene a thing that is finite,
so as it is distinguished from his attributes, for the truth is, there is no proportion At all between a thing that is finite,
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and a thing that is infinite, and therefore it is impossible that our finitenesse should not onely be able to comprehend,
and a thing that is infinite, and Therefore it is impossible that our finiteness should not only be able to comprehend,
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but apprehend the intrinsecall essence of God.
but apprehend the intrinsical essence of God.
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Neither is this altogether the onely thing, although it be a speciall thing that makes up our happinesse:
Neither is this altogether the only thing, although it be a special thing that makes up our happiness:
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Our happinesse doth not consist in being all eye, and beholding all beauty, but in the participation of God in all his excellencies,
Our happiness does not consist in being all eye, and beholding all beauty, but in the participation of God in all his excellencies,
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and in the fruition of all those which shall descend from him upon the glorified creature, that is glorified in that state,
and in the fruition of all those which shall descend from him upon the glorified creature, that is glorified in that state,
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and condition in every kind, wherof this is but one, though it be a very maine one.
and condition in every kind, whereof this is but one, though it be a very main one.
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But it is no wonder for men to advance their owne art, and for those to speake so highly of contemplation, who have placed al in contemplation.
But it is no wonder for men to advance their own art, and for those to speak so highly of contemplation, who have placed all in contemplation.
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But this only by the way.
But this only by the Way.
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(There is one thing more which I shall adde but in a word) God, I say,
(There is one thing more which I shall add but in a word) God, I say,
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and his favour, is a mans happinesse in every degree of happinesse, according to our degree of conjunction, the lower conjunction, by faith in this life, being a true and reall happinesse:
and his favour, is a men happiness in every degree of happiness, according to our degree of conjunction, the lower conjunction, by faith in this life, being a true and real happiness:
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and the higher conjunction with God by sight, being a perfect, and royall happinesse, the top of all that which our nature is capable of.
and the higher conjunction with God by sighed, being a perfect, and royal happiness, the top of all that which our nature is capable of.
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2. So in the second place, in regard of the manner, God and his favour bring happinesse in the most excellent manner, 2. So in the second place, in regard of the manner, God and his favour bring happiness in the most excellent manner,
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as well as in the latitude of all degrees. I expresse thus much concerning the manner.
as well as in the latitude of all Degrees. I express thus much Concerning the manner.
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First of all negatively, God without the creature: God without all, or any of the creatures, he needes not the helpe of any;
First of all negatively, God without the creature: God without all, or any of the creatures, he needs not the help of any;
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No more then the Sunne needs the helpe of a star, to make the light of the day;
No more then the Sun needs the help of a star, to make the Light of the day;
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The Sunne alone can doe it;
The Sun alone can do it;
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nay, it is impossible the ordinary course of nature, that the starres should shine while the Sunne doth:
nay, it is impossible the ordinary course of nature, that the Stars should shine while the Sun does:
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they are all silent when he is in presence, and they all disappeare, when his glorious beames are spread upon this Horizon.
they Are all silent when he is in presence, and they all disappear, when his glorious beams Are spread upon this Horizon.
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There is none of the creatures can be a contributer to God;
There is none of the creatures can be a contributer to God;
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nor hee needes not the helpe of candles to increase his sunne shine, in the conveighance and influence of happinesse upon us.
nor he needs not the help of Candles to increase his sun shine, in the Conveyance and influence of happiness upon us.
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And if you please you may consider a double state, and posture of the creature, in which it may be in respect of us.
And if you please you may Consider a double state, and posture of the creature, in which it may be in respect of us.
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The creature may be either Absent from us; Or an Adversary to us. 1. The creature may be absent from us.
The creature may be either Absent from us; Or an Adversary to us. 1. The creature may be absent from us.
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We may want those things that are within the compasse of the creature. We may want those things that Are within the compass of the creature.
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They are subservient, though not sufficient to happinesse, they helpe something towards the compleating of happinesse;
They Are subservient, though not sufficient to happiness, they help something towards the completing of happiness;
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yet I say when all the creatures are wanting. Behold I create light: God created it out of nothing;
yet I say when all the creatures Are wanting. Behold I create Light: God created it out of nothing;
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he needed not the helpe of those creatures to produce happinesse, and when they are all wanting, God can doe it without them:
he needed not the help of those creatures to produce happiness, and when they Are all wanting, God can do it without them:
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God can do it when there is the conjunction of no creature with him: Though they be absent.
God can do it when there is the conjunction of no creature with him: Though they be absent.
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2. Nay suppose that they are not onely absent, there is not onely a bare privation of them:
2. Nay suppose that they Are not only absent, there is not only a bore privation of them:
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But suppose a violent opposition (as it were) of all the creatures;
But suppose a violent opposition (as it were) of all the creatures;
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the opposition of men, and devils, to shew their hatred in the withdrawing of all things, that might conduce towards our happinesse;
the opposition of men, and Devils, to show their hatred in the withdrawing of all things, that might conduce towards our happiness;
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though all the creatures set themselves against us, and conspire against us:
though all the creatures Set themselves against us, and conspire against us:
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Yet the opposition of al could not make any interposition betweene us and our happines, where God is pleased to come, and bestow himselfe upon us.
Yet the opposition of all could not make any interposition between us and our happiness, where God is pleased to come, and bestow himself upon us.
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That is the negative part, God without the creature; in what posture soever we consider them, whether absent from us, or opposite to us:
That is the negative part, God without the creature; in what posture soever we Consider them, whither absent from us, or opposite to us:
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can make us happy, he needs not the aide, and helpe of any in the businesse.
can make us happy, he needs not the aid, and help of any in the business.
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2. Affirmatively, God himselfe alone can doe it, himselfe; and himselfe alone. He is All sufficient, and can conferre this happinesse, meerely by communicating himselfe. 2. Affirmatively, God himself alone can do it, himself; and himself alone. He is All sufficient, and can confer this happiness, merely by communicating himself.
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I will adde but one word more, and so come to the proofe of the point.
I will add but one word more, and so come to the proof of the point.
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He can doe it (and it is concerning the manner too) as in the best manner, so in the best manner absolutely. There is not onely a sufficiency, but an efficiency ;
He can do it (and it is Concerning the manner too) as in the best manner, so in the best manner absolutely. There is not only a sufficiency, but an efficiency;
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He can doe it not onely sufficiently, but effectually.
He can do it not only sufficiently, but effectually.
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There is not onely a possibility and a sufficiency in God, that it may be done:
There is not only a possibility and a sufficiency in God, that it may be done:
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But there is an efficacy, and such as is inseparable:
But there is an efficacy, and such as is inseparable:
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and where God is so possessed, and injoyed, there is an actuall conveighance of reall happinesse. Thus of the Proposition.
and where God is so possessed, and enjoyed, there is an actual Conveyance of real happiness. Thus of the Proposition.
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2. Now briefly for the proofe of the point.
2. Now briefly for the proof of the point.
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It is not a thing absolutely needfull to multiply many places of Scripture in this case, in an especiall respect;
It is not a thing absolutely needful to multiply many places of Scripture in this case, in an especial respect;
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Because it is the whole scope, and summe of all the Scripture, to present God unto us in this excellency of being,
Because it is the Whole scope, and sum of all the Scripture, to present God unto us in this excellency of being,
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and in this relation to our happinesse; that it is him alone that can doe it.
and in this Relation to our happiness; that it is him alone that can do it.
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But yet to make it up, it will not be amisse to point at some few places among the rest, which may give a sufficient taste,
But yet to make it up, it will not be amiss to point At Some few places among the rest, which may give a sufficient taste,
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and confirmation unto any of this truth; that he shall no way doubt of it. 1. For the NONLATINALPHABET, it is proved. 1. By Scripture, and so. 1. By Testimony.
and confirmation unto any of this truth; that he shall no Way doubt of it. 1. For the, it is proved. 1. By Scripture, and so. 1. By Testimony.
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If you will but remember that charge, and direction that God giveth by Moses to the Priests,
If you will but Remember that charge, and direction that God gives by Moses to the Priests,
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how they should blesse the people of God. Numb. 6.25. and so following. Hee prescribes a forme of blessing the people, and directs them in the very words, how they should doe it.
how they should bless the people of God. Numb. 6.25. and so following. He prescribes a Form of blessing the people, and directs them in the very words, how they should do it.
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The Lord blesse thee and keepe thee, the Lord cause his face to shine on thee, the Lord lift up the light of his countenance upon thee, &c. Here is the very same thing, and the very same phrase;The Lord bless thee and keep thee, the Lord cause his face to shine on thee, the Lord lift up the Light of his countenance upon thee, etc. Here is the very same thing, and the very same phrase;
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and this text is a strong proofe of this truth.
and this text is a strong proof of this truth.
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For this were not a sufficient intimation of blessing conveighed unto the people, if there were not contained (all the blessings necessary to happinesse) and expressed in the blessing.
For this were not a sufficient intimation of blessing conveyed unto the people, if there were not contained (all the blessings necessary to happiness) and expressed in the blessing.
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And here is nothing expressed, but God and his favour, the shining of his countenance, and that is that one, in which is comprehended all blessings, and all happinesse.
And Here is nothing expressed, but God and his favour, the shining of his countenance, and that is that one, in which is comprehended all blessings, and all happiness.
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And the very same thing may be observed out of that forme of salutation, that the Apostles used frequently, Paul especially in all his Epistles:
And the very same thing may be observed out of that Form of salutation, that the Apostles used frequently, Paul especially in all his Epistles:
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Grace and peace be multiplyed unto you. Grace and peace be multiplied unto you.
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To omit all other variety of expositions, by the grace of God, is intimated Gods love and favour,
To omit all other variety of expositions, by the grace of God, is intimated God's love and favour,
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for the word NONLATINALPHABET signifies principally, that; I know it hath some other signification;
for the word signifies principally, that; I know it hath Some other signification;
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but the most originall and primitive signification of grace is the favour, and good pleasure of God, which hee casts towards a man:
but the most original and primitive signification of grace is the favour, and good pleasure of God, which he Cast towards a man:
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That is, that which is set in the front, as the very spring, and fountaine of all blessings, out of which it issueth,
That is, that which is Set in the front, as the very spring, and fountain of all blessings, out of which it issueth,
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and in which it is contained. Peace, was formerly the salutation of the Hebrewes:
and in which it is contained. Peace, was formerly the salutation of the Hebrews:
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and they intended to comprehend under it all blessings, because peace is the mother of many:
and they intended to comprehend under it all blessings, Because peace is the mother of many:
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and the ancients were wont to paint Peace in the forme of a woman, with a horne of plenty in her hands, all blessings:
and the ancients were wont to paint Peace in the Form of a woman, with a horn of plenty in her hands, all blessings:
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And indeed peace is a wonderfull great blessing;
And indeed peace is a wonderful great blessing;
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and they were wont to comprehend by it, as a principall thing, all blessings, and all good:
and they were wont to comprehend by it, as a principal thing, all blessings, and all good:
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when they wished peace unto them.
when they wished peace unto them.
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And indeed take peace in the latitude, and it fully comprehends all, peace with God, and peace with a mans owne conscience, besides all other things, that are intimated by it.
And indeed take peace in the latitude, and it Fully comprehends all, peace with God, and peace with a men own conscience, beside all other things, that Are intimated by it.
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Now the Apostle addes in the New Testament grace, to peace.
Now the Apostle adds in the New Testament grace, to peace.
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Grace and Peace, &c. As implying that that is the very spring and head of all peace, and of all blessings:Grace and Peace, etc. As implying that that is the very spring and head of all peace, and of all blessings:
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There be abundance of expressions in the Psalmes, which doe pregnantly set out this truth unto us. That in Psal. 27.4. One thing have I desired of the Lord which I will require, that I may dwell in the house of the Lord all the dayes of my life, to behold his beauty;
There be abundance of expressions in the Psalms, which do pregnantly Set out this truth unto us. That in Psalm 27.4. One thing have I desired of the Lord which I will require, that I may dwell in the house of the Lord all the days of my life, to behold his beauty;
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and to inquire in his Temple: Some interpreters vary concerning what the Psalmist aimes at;and to inquire in his Temple: some Interpreters vary Concerning what the Psalmist aims At;
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I understand thus much in a generality, which is cleare, that he meanes a communion and fellowship with God:
I understand thus much in a generality, which is clear, that he means a communion and fellowship with God:
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which is that one thing, which if a Christian had, he needes desire no more:
which is that one thing, which if a Christian had, he needs desire no more:
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That we should all desire and desire againe, and be in love with, and that is enough even to satisfie us, the fruition of God;
That we should all desire and desire again, and be in love with, and that is enough even to satisfy us, the fruition of God;
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and the beholding of him in his Ordinances, in his Temple, to have correspondency and fellowship, and communion with him there. O God vouchsafe us that!
and the beholding of him in his Ordinances, in his Temple, to have correspondency and fellowship, and communion with him there. O God vouchsafe us that!
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Now this is so infinitely sweete, that it was the Psalmists onely desire, and the summe of all his desires here,
Now this is so infinitely sweet, that it was the Psalmists only desire, and the sum of all his Desires Here,
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and therefore much more in the Tabernacle of Heaven, which doth make up the consummation and compleatenesse of all our happinesse.
and Therefore much more in the Tabernacle of Heaven, which does make up the consummation and compleatenesse of all our happiness.
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And so in the Psal. 36.7. O how excellent is thy loving kindnesse, O Lord! Therefore the children of men put their trust under the shaddow of thy wings:
And so in the Psalm 36.7. Oh how excellent is thy loving kindness, Oh Lord! Therefore the children of men put their trust under the shadow of thy wings:
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they shall be abundantly satisfyed, &c. All is placed in God, as if we could but get our share of God, get him,they shall be abundantly satisfied, etc. All is placed in God, as if we could but get our share of God, get him,
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and then all happinesse is gotten. But more plainely in words to our purpose in the Psal. 65.4.
and then all happiness is got. But more plainly in words to our purpose in the Psalm 65.4.
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Blessed is the man whom thou chusest and causest to approach to thee, &c. would you know who is the blessed man,Blessed is the man whom thou choosest and causest to approach to thee, etc. would you know who is the blessed man,
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and what is that thing that makes a man blessed? It is he that God chuseth that is happy;
and what is that thing that makes a man blessed? It is he that God chooseth that is happy;
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it is Gods love and favour that makes happy, and our conjunction too, and communion with him.
it is God's love and favour that makes happy, and our conjunction too, and communion with him.
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And that place that I mentioned before in the former point, in Psalme 144.15. Blessed are the people that are in such a case:
And that place that I mentioned before in the former point, in Psalm 144.15. Blessed Are the people that Are in such a case:
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But then hee corrects himselfe, it is not the sheepe and the Oxen, nor the sonnes and daughters,
But then he corrects himself, it is not the sheep and the Oxen, nor the Sons and daughters,
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nor all things going merrily with them in this state and condition of life: He corrects himselfe there.
nor all things going merrily with them in this state and condition of life: He corrects himself there.
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But this is the happinesse, Happy is that people whose God is the Lord:
But this is the happiness, Happy is that people whose God is the Lord:
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They that are in communion and covenant with him, there is the maine thing in which our happinesse, and blessednesse lies. 2. This proved by example.
They that Are in communion and Covenant with him, there is the main thing in which our happiness, and blessedness lies. 2. This proved by Exampl.
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I will adde but one place or two more, by way of example out of Scripture: I will add but one place or two more, by Way of Exampl out of Scripture:
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and that is all that I will insist upon, as being not altogether so necessary;
and that is all that I will insist upon, as being not altogether so necessary;
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but onely to come a little more close unto you, and to make it plaine, that God alone can make a man happy.
but only to come a little more close unto you, and to make it plain, that God alone can make a man happy.
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To omit all others, there be two excellent examples in Scripture that present this truth unto us.
To omit all Others, there be two excellent Examples in Scripture that present this truth unto us.
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That same in 1 Sam. 30.6, 7. of David being wonderfully distressed, the people (saith the story) whispered of stoning him: He had lost before, his wife,
That same in 1 Sam. 30.6, 7. of David being wonderfully distressed, the people (Says the story) whispered of stoning him: He had lost before, his wife,
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and children, and his estate, and all his people were at this losse, and therefore they that were among his troopes began to mutiny,
and children, and his estate, and all his people were At this loss, and Therefore they that were among his troops began to mutiny,
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yea even those that were his followers thought to stone him: but yet (the Text saith) David comforted himselfe in the Lord his God.
yea even those that were his followers Thought to stone him: but yet (the Text Says) David comforted himself in the Lord his God.
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It was that which stayed him, and supported him, and furnished him with comfort in that great distresse, he being able to see his conjunction with God.
It was that which stayed him, and supported him, and furnished him with Comfort in that great distress, he being able to see his conjunction with God.
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For there is a double degree of comfort. There is the consummation of comfort in heaven, when there is the consummation of happinesse.
For there is a double degree of Comfort. There is the consummation of Comfort in heaven, when there is the consummation of happiness.
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And there is a lower degree of it here, which sometime is called a consolation;
And there is a lower degree of it Here, which sometime is called a consolation;
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such as may be enough to comfort us here, and to make us hold up our heads here,
such as may be enough to Comfort us Here, and to make us hold up our Heads Here,
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and that when all the creatures faile, and are all withered and blasted, even here God affords this to David, in his greatest distresse and extremity.
and that when all the creatures fail, and Are all withered and blasted, even Here God affords this to David, in his greatest distress and extremity.
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And that which I have sometime treated on, that excellent place in Habbac. 3.17. The figge tree shall not blossome;
And that which I have sometime treated on, that excellent place in Habbac. 3.17. The fig tree shall not blossom;
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neither shall fruite be in the Vines, the labour of the Olive shall faile, &c. But yet though all these things faile and decay, I will rejoyce in the Lord, I will exceedingly joy in the God of my salvation: which implies thus much;neither shall fruit be in the Vines, the labour of the Olive shall fail, etc. But yet though all these things fail and decay, I will rejoice in the Lord, I will exceedingly joy in the God of my salvation: which Implies thus much;
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that God is so excellent a good, that they that keepe their hold in him,
that God is so excellent a good, that they that keep their hold in him,
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and keepe close to him, it shall be a spring of comfort, a fountaine of happinesse unto him in the middest of all adversity;
and keep close to him, it shall be a spring of Comfort, a fountain of happiness unto him in the midst of all adversity;
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when all things desert, and forsake a man, and will afford a man no happinesse at all, this shall.
when all things desert, and forsake a man, and will afford a man no happiness At all, this shall.
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Now briefely in a word, further for the NONLATINALPHABET of the point, for I will not dilate in any,
Now briefly in a word, further for the of the point, for I will not dilate in any,
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but shall desire to passe over all things in as compendious a way as I may,
but shall desire to pass over all things in as compendious a Way as I may,
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because I would finish the point.
Because I would finish the point.
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2. Besides the testimonies in Scripture, it may be made more legible, and visible, by considering the experience of the faithfull, and of the Saints of God in all ages. 2. Beside the testimonies in Scripture, it may be made more legible, and visible, by considering the experience of the faithful, and of the Saints of God in all ages.
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For as for those that are strangers to God, that never tasted how good and gracious God is:
For as for those that Are Strangers to God, that never tasted how good and gracious God is:
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and have not their eyes opened to see the beauty and the excellency that is in God, they may heare all this discourse it may be as a tale,
and have not their eyes opened to see the beauty and the excellency that is in God, they may hear all this discourse it may be as a tale,
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and strange thing, that a man that hath nothing but God alone, yet should be said to be a happy man, it seemes very uncouth to them,
and strange thing, that a man that hath nothing but God alone, yet should be said to be a happy man, it seems very uncouth to them,
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and they heare it, and smacke a little at it perchance; but they understand it not, nor finde any rellish in it;
and they hear it, and smack a little At it perchance; but they understand it not, nor find any relish in it;
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but the soule that is Gods, all that are godly, that have had this conjunction with God,
but the soul that is God's, all that Are godly, that have had this conjunction with God,
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and this communion with him, may come in to testifie and verifie this point. Some more singularly, as the Martyrs, which have willingly suffered the losse of all things,
and this communion with him, may come in to testify and verify this point. some more singularly, as the Martyrs, which have willingly suffered the loss of all things,
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and yet suffered nothing in their suffering;
and yet suffered nothing in their suffering;
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but so farre have beene elevated and raised with the apprehension of this conjunction with God,
but so Far have been elevated and raised with the apprehension of this conjunction with God,
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and fruition of him, that even the most bitter things, that could be laid on them, could make no print in them:
and fruition of him, that even the most bitter things, that could be laid on them, could make no print in them:
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They laid downe their bodies with as much willingnesse, and chearefullnesse, when they were to dye for the name of Christ,
They laid down their bodies with as much willingness, and chearefullnesse, when they were to die for the name of christ,
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as we lay off our cloathes when wee goe to bed, as a Father speakes.
as we lay off our clothes when we go to Bed, as a Father speaks.
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And in many particulars which I could bring (if I had time and did intend it) I could excellently make plaine this truth. And in many particulars which I could bring (if I had time and did intend it) I could excellently make plain this truth.
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That of Theodoret (to name no more) that found so much sweetenesse in this,
That of Theodoret (to name no more) that found so much sweetness in this,
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even when he was on the racke, in the midst of his torture, that he did not finde any anguish in his torments,
even when he was on the rack, in the midst of his torture, that he did not find any anguish in his torments,
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but a great deale of pleasure:
but a great deal of pleasure:
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and when they tooke him downe from the racke, complained that they did him wrong in taking him downe,
and when they took him down from the rack, complained that they did him wrong in taking him down,
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and in ceasing to torment him:
and in ceasing to torment him:
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For, said he, all the while that I was on the racke, and you venting your mallice against me, me thought there was a young man in white,
For, said he, all the while that I was on the rack, and you venting your malice against me, me Thought there was a young man in white,
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an Angell stood by me, which wiped off the sweate, and I found a great deale of sweetnesse in it, which now I have lost.
an Angel stood by me, which wiped off the sweat, and I found a great deal of sweetness in it, which now I have lost.
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In this experience we may see it cleare, and evident, that God needes not the helpe of any other thing, here was nothing in the world, to give any sense or taste of happinesse, unto poore Theodoret ;
In this experience we may see it clear, and evident, that God needs not the help of any other thing, Here was nothing in the world, to give any sense or taste of happiness, unto poor Theodoret;
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but it was NONLATINALPHABET it was meerely a conveighance of Gods owne spirit and himselfe, unto his spirit and soule;
but it was it was merely a Conveyance of God's own Spirit and himself, unto his Spirit and soul;
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that supported him infinitely, and made his paines sweeter then his case, and more desirable to him.
that supported him infinitely, and made his pains Sweeten then his case, and more desirable to him.
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And I know there is no Christian, that hath had communion with God, but in some degree,
And I know there is no Christian, that hath had communion with God, but in Some degree,
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or other, hath the same experience;
or other, hath the same experience;
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especially when God doth make his comforts most sweete, and the sense of their happinesse at the highest;
especially when God does make his comforts most sweet, and the sense of their happiness At the highest;
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It may be when their outward condition is at the lowest.
It may be when their outward condition is At the lowest.
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A cleare experiment to proove, that what God doth by the creature, he can doe without.
A clear experiment to prove, that what God does by the creature, he can do without.
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The comforts that lye scattered in them, are all concentred in him, and he can conveigh them in the middest of the want of all.
The comforts that lie scattered in them, Are all concentred in him, and he can convey them in the midst of the want of all.
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2. Now in a word for the NONLATINALPHABET, the ground and reason of it.
2. Now in a word for the, the ground and reason of it.
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I shall give but a briefe touch, because of the consanguinity of this argument with the former,
I shall give but a brief touch, Because of the consanguinity of this argument with the former,
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and there hath beene something said in that, which will ease me in this.
and there hath been something said in that, which will ease me in this.
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There be three things (as I propounded in the former point) which I must meerely mention here.
There be three things (as I propounded in the former point) which I must merely mention Here.
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Whether wee consider the nature of happinesse. or, Whether we consider the nature of man: or,
Whither we Consider the nature of happiness. or, Whither we Consider the nature of man: or,
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Whether wee consider the nature of God: (for I shall onely adde that as proper here in this place) you shall finde it most true, that God alone without all,
Whither we Consider the nature of God: (for I shall only add that as proper Here in this place) you shall find it most true, that God alone without all,
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or any of the creatures, is our happinesse, and can make us happy. 1. For the nature of happinesse, that requires two things, Perfection, and Satisfaction.
or any of the creatures, is our happiness, and can make us happy. 1. For the nature of happiness, that requires two things, Perfection, and Satisfaction.
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It must be perfect good, and a satisfactory good ; and this you shall see most fully in God:
It must be perfect good, and a satisfactory good; and this you shall see most Fully in God:
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who is such a good, as the soule may rest upon, and rely upon. 2. If wee consider the nature of man ; who is such a good, as the soul may rest upon, and rely upon. 2. If we Consider the nature of man;
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that requires such a good that should have all the dimensions of good; as length, and breadth, and height, and depth : that requires such a good that should have all the dimensions of good; as length, and breadth, and height, and depth:
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It must have longitude, and latitude, and altitude, and profundity, or else it will not be commensurable to the condition of the nature of man.
It must have longitude, and latitude, and altitude, and profundity, or Else it will not be commensurable to the condition of the nature of man.
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Man is (at least his soule) appointed to be an immortall creature, and therefore a happinesse, that is lesse then immortality, cannot be a happinesse for a man:
Man is (At least his soul) appointed to be an immortal creature, and Therefore a happiness, that is less then immortality, cannot be a happiness for a man:
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Now there will be no defect in the length God is infinite and immortall (I shall touch it a little more particular anon) but I say God is immortall,
Now there will be no defect in the length God is infinite and immortal (I shall touch it a little more particular anon) but I say God is immortal,
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and without doubt can conveigh that happinesse which a mans nature requires. And there will be no defect in the other neither, in the latitude: whatsoever latitude,
and without doubt can convey that happiness which a men nature requires. And there will be no defect in the other neither, in the latitude: whatsoever latitude,
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or largenesse, the large heart of man doth require, God and his favour will come no way short to fi•l up that latitude;
or largeness, the large heart of man does require, God and his favour will come no Way short to fi•l up that latitude;
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Neither will there be any defect in the height, or profundity. A high, a noble, and sublime good, it must be, that must make a man happy:
Neither will there be any defect in the height, or profundity. A high, a noble, and sublime good, it must be, that must make a man happy:
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that is of some noble nature, a solid and substantiall good, and all this concurres in God, and therefore
that is of Some noble nature, a solid and substantial good, and all this concurs in God, and Therefore
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3. To come to the thi•d, if wee consider the nature of God, we shall finde that all these doe concurre in God, 3. To come to the thi•d, if we Consider the nature of God, we shall find that all these do concur in God,
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and that there is no deficiency at all;
and that there is no deficiency At all;
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but that God alone without the helpe of any creature, may make up our reall and our royall happinesse.
but that God alone without the help of any creature, may make up our real and our royal happiness.
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I propound this 1. A little more generally. 2. A little more particularly.
I propound this 1. A little more generally. 2. A little more particularly.
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1. More generally. Divines use to observe, and it is traditionally taken out of the Schooles; 1. More generally. Divines use to observe, and it is traditionally taken out of the Schools;
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that there are three wayes of knowing God, which I will mention here by the way,
that there Are three ways of knowing God, which I will mention Here by the Way,
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because I shall have occasion to use them hereafter. 1. Via causalitatis, of causality. 2. Via eminentiae, of eminency. 3. Via Negationis, of negation.
Because I shall have occasion to use them hereafter. 1. Via causalitatis, of causality. 2. Via eminentiae, of eminency. 3. Via Negationis, of negation.
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They make them three, but I shall invert the order, and make them but one:
They make them three, but I shall invert the order, and make them but one:
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because there is but one way, whereby God doth come to be knowne unto us, who are his creatures, and that is Via causalitatis ;
Because there is but one Way, whereby God does come to be known unto us, who Are his creatures, and that is Via causalitatis;
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if God had done nothing, or made nothing, though he had beene then in his owne excellency of nature,
if God had done nothing, or made nothing, though he had been then in his own excellency of nature,
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and injoyed an infinite glory, and happinesse in himselfe, yet he could not have manifested it to others,
and enjoyed an infinite glory, and happiness in himself, yet he could not have manifested it to Others,
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when there were no creatures made, and so all the manifestation of God had laine hidden;
when there were no creatures made, and so all the manifestation of God had lain hidden;
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not hid in darkenesse, but hid in light, in abundance of light.
not hid in darkness, but hid in Light, in abundance of Light.
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It is not for want of ability that hee cannot make knowne himselfe, but it is for glory.
It is not for want of ability that he cannot make known himself, but it is for glory.
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As the Sunne cannot bee beheld, not because it is too obscure, but because it is too light, Excellens sensibile destruit sensum. The object is too strong;
As the Sun cannot be beheld, not Because it is too Obscure, but Because it is too Light, Excellens sensibile destruit sensum. The Object is too strong;
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it is so glorious an object that our eyes are too weake to looke fully upon it.
it is so glorious an Object that our eyes Are too weak to look Fully upon it.
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Now the two other wayes come in, and subordinately helpe out that;
Now the two other ways come in, and subordinately help out that;
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because God hath manifested himselfe to our capacity, by his workes of creation, and providence, which is the onely way that God manifests himselfe in nature, in every workemanship, in every worke of his:
Because God hath manifested himself to our capacity, by his works of creation, and providence, which is the only Way that God manifests himself in nature, in every workmanship, in every work of his:
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1480
As the saying is, the meanest creature hath aliquid Dei, and the best creature hath aliquid nihili. Every creature is a compound of perfection, and imperfection;
As the saying is, the Meanest creature hath Aliquid Dei, and the best creature hath Aliquid Nihil. Every creature is a compound of perfection, and imperfection;
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and therefore cannot possibly exactly manifest God.
and Therefore cannot possibly exactly manifest God.
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But there must be the two other wayes to supply it, and make up that manifestation, by which the soule may be reduced to the understanding of God, by his workes.
But there must be the two other ways to supply it, and make up that manifestation, by which the soul may be reduced to the understanding of God, by his works.
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The two other come in, I say as wayes to supply it.
The two other come in, I say as ways to supply it.
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First of all, all the excellencies that be in the creatures, are supposed to be in God that did make them.
First of all, all the excellencies that be in the creatures, Are supposed to be in God that did make them.
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It is impossible, as the saying is, that ullus daret quod in se non habet.
It is impossible, as the saying is, that ullus dart quod in se non habet.
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It is impossible that a man should give that to another, which is not in himselfe, it is impossible that there should be any good,
It is impossible that a man should give that to Another, which is not in himself, it is impossible that there should be any good,
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or excellency in the creature, but that it must be in the Creator, and that in a transcendent manner:
or excellency in the creature, but that it must be in the Creator, and that in a transcendent manner:
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which is the second way Via eminentiae.
which is the second Way Via eminentiae.
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But because every creature hath aliquid nihili in him, that is his imperfection, by which he comes short of God, and will not be full:
But Because every creature hath Aliquid Nihil in him, that is his imperfection, by which he comes short of God, and will not be full:
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we must make it up with the other supply, and that is the third thing, Via negationis: by removing all the imperfections,
we must make it up with the other supply, and that is the third thing, Via negationis: by removing all the imperfections,
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and setting them all aside, as the concomitants of the creature, for God cannot see the creature,
and setting them all aside, as the concomitants of the creature, for God cannot see the creature,
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but with some deficiency which he is free from.
but with Some deficiency which he is free from.
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And therefore this followes as another way, I say Via negationis, God hath not these and these imperfections.
And Therefore this follows as Another Way, I say Via negationis, God hath not these and these imperfections.
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But now to apply all this and bring it home to my present purpose; As God may bee knowne these wayes in generall.
But now to apply all this and bring it home to my present purpose; As God may be known these ways in general.
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2. So in speciall, he may be knowne to be, and is our happinesse, and can bee our happinesse all these wayes even alone.
2. So in special, he may be known to be, and is our happiness, and can be our happiness all these ways even alone.
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1. He can be our happinesse, and is our happinesse, Via causalitatis, God is omnipotent, and so if there be any thing that is necessary, or conducible for our comfort,
1. He can be our happiness, and is our happiness, Via causalitatis, God is omnipotent, and so if there be any thing that is necessary, or conducible for our Comfort,
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or happinesse, it is all in his power to give, and so can be our happinesse.
or happiness, it is all in his power to give, and so can be our happiness.
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If creatures be necessary (and so farre as they be necessary) if we have God wee are in the most certaine way of having these and all other things.
If creatures be necessary (and so Far as they be necessary) if we have God we Are in the most certain Way of having these and all other things.
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For all lye in God as a Fountaine and spring of all.
For all lie in God as a Fountain and spring of all.
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Suppose there be a necessity, that a man cannot be perfectly, meerely happy, in the fruition of God, formally ;
Suppose there be a necessity, that a man cannot be perfectly, merely happy, in the fruition of God, formally;
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because man is a compound creature, a body as well as a soule:
Because man is a compound creature, a body as well as a soul:
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yet God alone may be sufficient, because all is in him casually, he can produce and command all other good,
yet God alone may be sufficient, Because all is in him casually, he can produce and command all other good,
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and all other creatures, as being Lord over all, if we want fire, or cloathes to warme us,
and all other creatures, as being Lord over all, if we want fire, or clothes to warm us,
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and keepe us from the cold; though for the present wee have not those, yet God can bring fire and cloathes,
and keep us from the cold; though for the present we have not those, yet God can bring fire and clothes,
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and command all the creatures to waite upon us, and serve our necessities. So that if a man have nothing, yet in having God hee hath all;
and command all the creatures to wait upon us, and serve our necessities. So that if a man have nothing, yet in having God he hath all;
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besides hee hath the Lord of all;
beside he hath the Lord of all;
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which can with a word, or a nodde, an intimation command not onely the creatures that are,
which can with a word, or a nod, an intimation command not only the creatures that Are,
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but create creatures anew, if hee would; If the whole world now extant were not able to doe Christians good;
but create creatures anew, if he would; If the Whole world now extant were not able to do Christians good;
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God were able to create another world for their good: and furnish it with all creatures sufficiently to doe them good.
God were able to create Another world for their good: and furnish it with all creatures sufficiently to do them good.
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As suppose a Christian were sicke of some new disease, that all the world had not a medicine for it;
As suppose a Christian were sick of Some new disease, that all the world had not a medicine for it;
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yet God can command one, or make a new medicine;
yet God can command one, or make a new medicine;
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because all things are at his disposing, So that if we have God, we have all in the case,
Because all things Are At his disposing, So that if we have God, we have all in the case,
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and so an all sufficient good in God alone, and an all-sufficiency of happinesse. 2. God is all via eminentiae, being able to supply the want of any creature;
and so an all sufficient good in God alone, and an All-sufficiency of happiness. 2. God is all via eminentiae, being able to supply the want of any creature;
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as hee can bring all the creatures to us, and give them us, which are necessary for our good, and comfort:
as he can bring all the creatures to us, and give them us, which Are necessary for our good, and Comfort:
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so he is able by way of eminency to supply the defect of them, though he bring them not, he can doe it by himselfe;
so he is able by Way of eminency to supply the defect of them, though he bring them not, he can do it by himself;
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and which is most of all, he can give us that, without which nothing can be good for us;
and which is most of all, he can give us that, without which nothing can be good for us;
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(6) sermon (DIV2)
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that is, set our spirits, and hearts in a right frame;
that is, Set our spirits, and hearts in a right frame;
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(6) sermon (DIV2)
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which if they were not, they would spoile all we have, and they would make them rather an aggravation of our misery,
which if they were not, they would spoil all we have, and they would make them rather an aggravation of our misery,
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(6) sermon (DIV2)
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then any addition to our happinesse.
then any addition to our happiness.
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God onely is able to make a man so that he may be a fit subject of happinesse, and capable of it;
God only is able to make a man so that he may be a fit Subject of happiness, and capable of it;
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(6) sermon (DIV2)
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being inlightened in his understanding, and rectifyed in his will and affections, whereby hee is able to esteeme of things,
being enlightened in his understanding, and rectified in his will and affections, whereby he is able to esteem of things,
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and love things as hee ought, and to use them accordingly.
and love things as he ought, and to use them accordingly.
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So that whatsoever good may result from the creature for our good, if we have God, we have it.
So that whatsoever good may result from the creature for our good, if we have God, we have it.
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For we have the Spring, and Fountaine, and Mint, in which he can cast all other good for us.
For we have the Spring, and Fountain, and Mint, in which he can cast all other good for us.
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(6) sermon (DIV2)
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For this is a certaine rule in Divinity, that God cannot doe any thing by the creature,
For this is a certain Rule in Divinity, that God cannot do any thing by the creature,
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but he can doe the same without the creature.
but he can do the same without the creature.
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Nay more then so, the creature (although present) cannot doe any thing without the assistance of God;
Nay more then so, the creature (although present) cannot do any thing without the assistance of God;
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but he himselfe can doe it though no creature be present.
but he himself can do it though no creature be present.
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Yea God is so eminent a good, that he containes the transcendent excellency of every creature:
Yea God is so eminent a good, that he contains the transcendent excellency of every creature:
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(6) sermon (DIV2)
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For let any creature be wanting, as fire to warme us, or water to wash us,
For let any creature be wanting, as fire to warm us, or water to wash us,
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yet God can supply that defect;
yet God can supply that defect;
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he can doe it by himselfe, because all the excellency of every creature is transcendently in God.
he can do it by himself, Because all the excellency of every creature is transcendently in God.
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(6) sermon (DIV2)
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He hath power to suspend the action of the creature, and take off the blessing:
He hath power to suspend the actium of the creature, and take off the blessing:
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(6) sermon (DIV2)
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and on the other side, God can supply the want of the creature, by a hidden way of his owne blessing.
and on the other side, God can supply the want of the creature, by a hidden Way of his own blessing.
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(6) sermon (DIV2)
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He can make a little to goe a great way, yea without all, as well as with all, hee can make a man happy.
He can make a little to go a great Way, yea without all, as well as with all, he can make a man happy.
pns31 vmb vvi dt j pc-acp vvi dt j n1, uh p-acp d, c-acp av c-acp p-acp d, pns31 vmb vvi dt n1 j.
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He is an equivalent good to make satisfaction for al, and so in this respect he can be our happines, and bring us to happines.
He is an equivalent good to make satisfaction for all, and so in this respect he can be our happiness, and bring us to happiness.
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3. Via negationis. God alone can bee our happinesse, because there is no defect in him.
3. Via negationis. God alone can be our happiness, Because there is no defect in him.
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He is a rocke in time of need; he can doe whatsoever any creature, or all can doe for us;
He is a rock in time of need; he can do whatsoever any creature, or all can do for us;
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(6) sermon (DIV2)
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nay more, for if wee had all the creatures, they would be all defective, but there is no defect in God;
nay more, for if we had all the creatures, they would be all defective, but there is no defect in God;
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As suppose if in sicknesse there were such a medecine, which if I could get, it, may be it would doe some good:
As suppose if in sickness there were such a medicine, which if I could get, it, may be it would do Some good:
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(6) sermon (DIV2)
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Now God, hee can doe that alone himselfe, which any, or all creatures could doe, nay and above, and beyond all that every one of the creatures can doe.
Now God, he can do that alone himself, which any, or all creatures could do, nay and above, and beyond all that every one of the creatures can do.
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Because every creature is defective, and too short, but God, he hath all excellencies without any mixture of imperfection.
Because every creature is defective, and too short, but God, he hath all excellencies without any mixture of imperfection.
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(6) sermon (DIV2)
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In a word, God is All-sufficient, as in the tenor of the covenant with Abraham, Walke before me and be upright, I am God All-sufficient.
In a word, God is All-sufficient, as in the tenor of the Covenant with Abraham, Walk before me and be upright, I am God All-sufficient.
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He is All-sufficient, that you cannot name what you would have, but he is that,
He is All-sufficient, that you cannot name what you would have, but he is that,
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(6) sermon (DIV2)
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As the Rabbins had a conceite of Manna, that it had that taste in every mans mouth, that every man desired:
As the Rabbis had a conceit of Manna, that it had that taste in every men Mouth, that every man desired:
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I am sure it is so of God:
I am sure it is so of God:
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Or as some men that have a mind at some dishes of meate, they can finde all the dainties in the world in that dish which likes them;
Or as Some men that have a mind At Some Dishes of meat, they can find all the dainties in the world in that dish which likes them;
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as suppose Pheasant, and Partridg, & Capon they find al in that dish; It is most certainly and really true of God, not in conceit onely;
as suppose Pheasant, and Partridge, & Capon they find all in that dish; It is most Certainly and really true of God, not in conceit only;
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Hee that knowes what God is, if he have God, he can finde all good in him, all the excellencies of all the creatures are compendiously, and summarily comprehended in God.
He that knows what God is, if he have God, he can find all good in him, all the excellencies of all the creatures Are compendiously, and summarily comprehended in God.
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(6) sermon (DIV2)
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Now hee that is All-sufficient, there can bee nothing wanting in him to make perfectly happy, even by himselfe alone.
Now he that is All-sufficient, there can be nothing wanting in him to make perfectly happy, even by himself alone.
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2. But now to speake a little more particularly.
2. But now to speak a little more particularly.
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There are but three things that I shall desire you to consider, and no doubt but out of every one of them will result a strong and cleare proofe of this truth.
There Are but three things that I shall desire you to Consider, and no doubt but out of every one of them will result a strong and clear proof of this truth.
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First, consider the particular perfections which are in God. Secondly, consider the proportion they have with our nature to supply our wants.
First, Consider the particular perfections which Are in God. Secondly, Consider the proportion they have with our nature to supply our Wants.
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Thirdly, consider the neerenesse of that conjunction and communion, which we may have with God, that so we may be interested in his perfections.
Thirdly, Consider the nearness of that conjunction and communion, which we may have with God, that so we may be interested in his perfections.
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For the first of these, the particular perfections of God : In a word to name no more but the maine.
For the First of these, the particular perfections of God: In a word to name no more but the main.
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1. The power of God, and his omnipotency. 2. The wisedome of God, and his omnisciency.
1. The power of God, and his omnipotency. 2. The Wisdom of God, and his omnisciency.
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3. The goodnesse and grace of God, which is infinitely transcendent, and hath the crowne of all the attributes of glory.
3. The Goodness and grace of God, which is infinitely transcendent, and hath the crown of all the attributes of glory.
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For when the Lord told Moses he would shew him all his goodnesse, hee set himselfe out in the attribute of grace and mercy.
For when the Lord told Moses he would show him all his Goodness, he Set himself out in the attribute of grace and mercy.
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But yet a little more particularly.
But yet a little more particularly.
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1. There is power in God, by which he is able to supply all things whatsoever, according to his will.
1. There is power in God, by which he is able to supply all things whatsoever, according to his will.
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(6) sermon (DIV2)
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There is nothing but his omnipotency can reach;
There is nothing but his omnipotency can reach;
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And for a man to have him to be his friend, that is Lord of all, in whose hands is the disposing of all, he cannot but thinke himselfe happy, having the possession of such a friend. 2. All wisedome is his.
And for a man to have him to be his friend, that is Lord of all, in whose hands is the disposing of all, he cannot but think himself happy, having the possession of such a friend. 2. All Wisdom is his.
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(6) sermon (DIV2)
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If he knew not our wants, but were ignorant of them, though he had all power, it were nothing,
If he knew not our Wants, but were ignorant of them, though he had all power, it were nothing,
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(6) sermon (DIV2)
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and hee had need to be put in minde to shew it. But now he knowes our state, and condition;
and he had need to be put in mind to show it. But now he knows our state, and condition;
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(6) sermon (DIV2)
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and he doth know all the wayes, by which it is possible to supply our necessities.
and he does know all the ways, by which it is possible to supply our necessities.
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(6) sermon (DIV2)
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3. But yet neither of these were any thing, though he had power and wisedome, 3. But yet neither of these were any thing, though he had power and Wisdom,
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yet if he did want goodnesse, this would little relieve a man, and stand him in stead.
yet if he did want Goodness, this would little relieve a man, and stand him in stead.
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(6) sermon (DIV2)
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Therefore we added in the third place, the excellency of goodnesse. He is the fountaine of all goodnesse, all proceeds from himselfe;
Therefore we added in the third place, the excellency of Goodness. He is the fountain of all Goodness, all proceeds from himself;
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he is the Originall of it, and he lookes not for any rise from us. Now to have God in whom there is such a concurrence of all these;
he is the Original of it, and he looks not for any rise from us. Now to have God in whom there is such a concurrence of all these;
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(6) sermon (DIV2)
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that hath all power to helpe me in all cases; that there is nothing can come without the sphere of his activity, beyond his power.
that hath all power to help me in all cases; that there is nothing can come without the sphere of his activity, beyond his power.
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(6) sermon (DIV2)
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That hath all wisedome, to take notice of all my wants, and knowes all the wayes to supply them.
That hath all Wisdom, to take notice of all my Wants, and knows all the ways to supply them.
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And beyond all these, having intelligible goodnesse, such bowels of compassion, that it is not possible,
And beyond all these, having intelligible Goodness, such bowels of compassion, that it is not possible,
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(6) sermon (DIV2)
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but he should use his power, and set out his wisedome, rather then those that he hath taken into covenant shall not be supplyed.
but he should use his power, and Set out his Wisdom, rather then those that he hath taken into Covenant shall not be supplied.
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(6) sermon (DIV2)
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Who would not easily apprehend out of this ▪ that the possession and fruition of God, such a friend as he is, needs no more, all being in his power.
Who would not Easily apprehend out of this ▪ that the possession and fruition of God, such a friend as he is, needs no more, all being in his power.
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(6) sermon (DIV2)
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Suppose that a man had among men such a friend, suppose a King, who were wise,
Suppose that a man had among men such a friend, suppose a King, who were wise,
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(6) sermon (DIV2)
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and did know in what state and condition hee were:
and did know in what state and condition he were:
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(6) sermon (DIV2)
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And had such power, and dominion, that he could command any thing, that were necessary for the supply of his honour, or advancement;
And had such power, and dominion, that he could command any thing, that were necessary for the supply of his honour, or advancement;
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(6) sermon (DIV2)
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And withall, had such an ingagement upon him in affection, and good will, might not this assure a man, that this were better then many pennies in a mans purse,
And withal, had such an engagement upon him in affection, and good will, might not this assure a man, that this were better then many pennies in a men purse,
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(6) sermon (DIV2)
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then the possession of many other things, nay although he wanted all other things, yet the favour of such a man would fetch in all other things. Such a friend is God.
then the possession of many other things, nay although he wanted all other things, yet the favour of such a man would fetch in all other things. Such a friend is God.
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(6) sermon (DIV2)
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2. This would not be our good, except there were some proportion in our nature towards it.
2. This would not be our good, except there were Some proportion in our nature towards it.
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It is not in God, in all those excellencies to make us happy, unlesse we be capable of happinesse:
It is not in God, in all those excellencies to make us happy, unless we be capable of happiness:
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But now therefore consider that man being created according to Gods Image, he is capable of it,
But now Therefore Consider that man being created according to God's Image, he is capable of it,
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and it is sutable and competible with him, as Gods servants good.
and it is suitable and competible with him, as God's Servants good.
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His soule may looke upon this society, and fellowship that he hath with God, hee is apprehensive what a rich treasure it is.
His soul may look upon this society, and fellowship that he hath with God, he is apprehensive what a rich treasure it is.
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How much it is more worth then tenne thousand Mines of Gold, to be able to say, God is mine:
How much it is more worth then tenne thousand Mines of Gold, to be able to say, God is mine:
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he is apprehensive of it, and hee seeth no defect, but this may be compleate happinesse to him and therefore he delights in it, and comforts himselfe with it.
he is apprehensive of it, and he sees no defect, but this may be complete happiness to him and Therefore he delights in it, and comforts himself with it.
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As he did sometime, hee was a great Courtier in King Cyrus his Court, and one in favour with him, he was to bestow his Daughter in marriage, to a very great man,
As he did sometime, he was a great Courtier in King Cyrus his Court, and one in favour with him, he was to bestow his Daughter in marriage, to a very great man,
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and of himselfe hee had no great meanes, and therefore one said to him O Sir, Where will you have meanes to bestow a dowrie upon your Daughter, proportionable to her degree? where is your riches? Hee answered, what need I care, NONLATINALPHABET, Cyrus is my friend.
and of himself he had no great means, and Therefore one said to him Oh Sir, Where will you have means to bestow a dowry upon your Daughter, proportionable to her degree? where is your riches? He answered, what need I care,, Cyrus is my friend.
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But may not wee say much more NONLATINALPHABET, where the Lord is our friend, that hath those excellent and glorious attributes, that cannot come short in any wants,
But may not we say much more, where the Lord is our friend, that hath those excellent and glorious attributes, that cannot come short in any Wants,
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or to make us happy, especially wee being capable of it, and made proportionable.
or to make us happy, especially we being capable of it, and made proportionable.
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3. Consider the degrees of communion and conjunction betweene God and those that are his, He is so intimate, that hee can conveigh himselfe;
3. Consider the Degrees of communion and conjunction between God and those that Are his, He is so intimate, that he can convey himself;
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he can drop his owne influence into the soule of a man, and sweeten a mans very spirits within him, and heighten and elevate them.
he can drop his own influence into the soul of a man, and sweeten a men very spirits within him, and heighten and elevate them.
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Whereas all other creatures stand without a man, and cannot reach so farre, but in him we live and moove and have our being.
Whereas all other creatures stand without a man, and cannot reach so Far, but in him we live and move and have our being.
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To omit all other expressions, of the neerenesse of God and the soule. It is the most intimate conjunction that can be.
To omit all other expressions, of the nearness of God and the soul. It is the most intimate conjunction that can be.
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And therefore the fittest to conveigh an infinite and compleat happinesse. And as it is the most intimate conjunction;
And Therefore the Fittest to convey an infinite and complete happiness. And as it is the most intimate conjunction;
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so it is the most indissoluble conjunction. The bond can never be untyed again, if the match be once made betweene God,
so it is the most indissoluble conjunction. The bound can never be untied again, if the match be once made between God,
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and t he soule of a man, that must continue, which is the excellency of happinesse.
and tO he soul of a man, that must continue, which is the excellency of happiness.
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For this is one maine part of happinesse that it shall never be lost.
For this is one main part of happiness that it shall never be lost.
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And therefore where there is such riches in God, and such All sufficiency, as appeares in the particular attributes before mentioned:
And Therefore where there is such riches in God, and such All sufficiency, as appears in the particular attributes before mentioned:
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and such as wee are capable of, as are within the sphere of our natures capacity;
and such as we Are capable of, as Are within the sphere of our nature's capacity;
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and so may be our good.
and so may be our good.
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For nothing will make us happy, but what is bonum congruum. And where wee may come to have sufficient conjunction with it,
For nothing will make us happy, but what is bonum congruum. And where we may come to have sufficient conjunction with it,
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an intimate, and strong conjunction, and indissoluble and inseparable. And all this being in God;
an intimate, and strong conjunction, and indissoluble and inseparable. And all this being in God;
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there can be no hinderance but that God alone may, nay God alone is the spring of all our happinesse;
there can be no hindrance but that God alone may, nay God alone is the spring of all our happiness;
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and so the point is cleare. That God alone can make a man truely and perfectly happy;
and so the point is clear. That God alone can make a man truly and perfectly happy;
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give us the reall and the royall happinesse.
give us the real and the royal happiness.
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The fifth Sermon. PSALME IV. VI. There be may that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us.
The fifth Sermon. PSALM IV. VI. There be may that say, who will show us any good? Lord, lift thou up the Light of thy countenance upon us.
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WE are still upon the point of happinesse:
WE Are still upon the point of happiness:
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The last time, wee came to the affirmative part, viz. That God alone can make us happie.
The last time, we Come to the affirmative part, viz. That God alone can make us happy.
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I opened then the point, and demonstrated the truth of it; wee now come to the Application of it.
I opened then the point, and demonstrated the truth of it; we now come to the Application of it.
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The maine thing that I aime at, according to my ordinary course, is the matter of Exhortation.
The main thing that I aim At, according to my ordinary course, is the matter of Exhortation.
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But before I come to it, I shall premise a word, or two. First, for Instruction. Second, for Reproofe, and so Third, for Exhortation.
But before I come to it, I shall premise a word, or two. First, for Instruction. Second, for Reproof, and so Third, for Exhortation.
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1. First of all for Instruction. Wee may first learne what happinesse is, and who is the happy man. 1. First of all for Instruction. we may First Learn what happiness is, and who is the happy man.
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A thing I confesse, which I mentioned by way of instruction out of the former point,
A thing I confess, which I mentioned by Way of instruction out of the former point,
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as sometimes it fals out, that I have occasion to deduce the same things, out of different principals.
as sometime it falls out, that I have occasion to deduce the same things, out of different principals.
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But yet let no man thinke it is superfluous;
But yet let no man think it is superfluous;
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for, for the most part, those consequencies which flow out of many things, and are so often spoken of, are (for the most part, I say) of frequent use:
for, for the most part, those consequencies which flow out of many things, and Are so often spoken of, Are (for the most part, I say) of frequent use:
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and therefore if they be iterated it cannot be unnecessary:
and Therefore if they be iterated it cannot be unnecessary:
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as we see it, there be some things that are more necessarie than others, and we are not wearie of using them often, nay alwayes:
as we see it, there be Some things that Are more necessary than Others, and we Are not weary of using them often, nay always:
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and some things though necessary, yet if we use them alway, we should grow wearie of them;
and Some things though necessary, yet if we use them always, we should grow weary of them;
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as now if we use Beefe, and Mutton, or any one such thing, (though these are the best wee can hold longest with) yet if we use them alwayes, the stomack would be cloied,
as now if we use Beef, and Mutton, or any one such thing, (though these Are the best we can hold longest with) yet if we use them always, the stomach would be cloyed,
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and we should grow wearie of them. But yet Bread we are not wearie of, though we use it alwaies:
and we should grow weary of them. But yet Bred we Are not weary of, though we use it always:
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nor drinke we are not wearie of using alwayes:
nor drink we Are not weary of using always:
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what ever other cates or dainties we have, yet these are common concommitants of all our eatings and feasts.
what ever other cates or dainties we have, yet these Are Common concomitants of all our eatings and feasts.
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And so there be some things in Religion, that men would bee cloied with all, with hearing them often over,
And so there be Some things in Religion, that men would be cloyed with all, with hearing them often over,
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and they count it tedious to have them often inculcated upon.
and they count it tedious to have them often inculcated upon.
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But yet there be some things, that are so necessarie, and we have such an immediate necessity of them, that the state of our soules requires that they should often be inculcated on.
But yet there be Some things, that Are so necessary, and we have such an immediate necessity of them, that the state of our Souls requires that they should often be inculcated on.
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As the saying is (which I often use) Nanquam nimis dicitur, quod nunquām satis discitur:
As the saying is (which I often use) Nanquam nimis dicitur, quod nunquām satis discitur:
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We can never heare that too often, that we can never learne too well. And this is that we learne hence, both, Who are the happie men: And wherein happinesse consists.
We can never hear that too often, that we can never Learn too well. And this is that we Learn hence, both, Who Are the happy men: And wherein happiness consists.
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Because there is so much blindnesse and darknesse in the minds of men this way, and men are so befooled in their thoughts;
Because there is so much blindness and darkness in the minds of men this Way, and men Are so befooled in their thoughts;
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that though they be told of it a thousand times, yet they will relapse into the same errour.
that though they be told of it a thousand times, yet they will relapse into the same error.
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Now to give a briefe touch;
Now to give a brief touch;
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we see here that a godly man, and even in the worst condition, when he is at the lowest; we see Here that a godly man, and even in the worst condition, when he is At the lowest;
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how ever men do scorne, and despise men in that condition;
how ever men do scorn, and despise men in that condition;
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yet if we looke on them (as we ought to do) with judicious eyes, we must needs acknowledge them the happie men. Admit they have not wealth: admit they have not honour:
yet if we look on them (as we ought to do) with judicious eyes, we must needs acknowledge them the happy men. Admit they have not wealth: admit they have not honour:
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admit they have not pleasure, in this world, but it is all contrary with them; yet if they have God, who is the all in all in point of happinesse,
admit they have not pleasure, in this world, but it is all contrary with them; yet if they have God, who is the all in all in point of happiness,
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as this truth manifessteth, who can deny that they are happie men? We see the Stars;
as this truth manifessteth, who can deny that they Are happy men? We see the Stars;
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although we see them sometimes in a puddle, in the bottome of a Well, nay in a stinking Ditch:
although we see them sometime in a puddle, in the bottom of a Well, nay in a stinking Ditch:
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yet the Starres (although they reflect there) have their situation in the Heaven: So it may be with a godly man;
yet the Stars (although they reflect there) have their situation in the Heaven: So it may be with a godly man;
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we may see him in a miserable condition, in a low condition for these worldly things;
we may see him in a miserable condition, in a low condition for these worldly things;
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but yet for all that, hee is fixed in the region of happinesse: so long as they retaine the possession of God, and the fruition of him; that God ownes them;
but yet for all that, he is fixed in the region of happiness: so long as they retain the possession of God, and the fruition of him; that God owns them;
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and that they have commerce with him, and communion with him;
and that they have commerce with him, and communion with him;
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It cannot be, but that he that thus partakes of God, must partake also of happinesse.
It cannot be, but that he that thus partakes of God, must partake also of happiness.
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And on their side, it will not be amisse (though it be done enough already,
And on their side, it will not be amiss (though it be done enough already,
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yet it can be never too enough) to beat downe the vanitie of worldly men, that want godlines, and so have no interest in God,
yet it can be never too enough) to beatrice down the vanity of worldly men, that want godliness, and so have no Interest in God,
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but live in their naturall condition, in prophannesse, or some higher degree of sinne; and are strangers, and aliens from God;
but live in their natural condition, in profaneness, or Some higher degree of sin; and Are Strangers, and aliens from God;
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Suppose now such a one, who hath all those outward things, in such a manner;
Suppose now such a one, who hath all those outward things, in such a manner;
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1648
that men at the first view doe admire, and envie, and repine at the happinesse of such a man,
that men At the First view do admire, and envy, and repine At the happiness of such a man,
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1649
yet if a man doe consider well, and view the state of that man, he cannot conclude him to be a happie man.
yet if a man do Consider well, and view the state of that man, he cannot conclude him to be a happy man.
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1650
Alas this man is without God; he hath not the favour of God, but God is his enemie;
Alas this man is without God; he hath not the favour of God, but God is his enemy;
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1651
and how can he be happie then? As the Father speakes of Ahab, he describes him sitting in his Ivorie palace, in the time of the three yeares famine in Samaria ;
and how can he be happy then? As the Father speaks of Ahab, he describes him sitting in his Ivory palace, in the time of the three Years famine in Samaria;
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1652
when that there was a want and scarcitie of all things, by reason that it had not rained in three, yeares, (saith he) he had gold and silver,
when that there was a want and scarcity of all things, by reason that it had not reigned in three, Years, (Says he) he had gold and silver,
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1653
and jewels, in every place, but yet saith he, what good doth all this to me;
and Jewels, in every place, but yet Says he, what good does all this to me;
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1654
so long as the heaven is as brasse, above;
so long as the heaven is as brass, above;
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1655
and the earth as iron, beneath? And what good can all these worldly things doe to a man,
and the earth as iron, beneath? And what good can all these worldly things do to a man,
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1656
so long as the heaven is as brasse; so long as heaven is shut against him;
so long as the heaven is as brass; so long as heaven is shut against him;
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1657
if Gods favour be not on him;
if God's favour be not on him;
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1658
but his frowne? this must needs dash, and marre all the mirth, and happinesse that he hath, in the middest of all earthly things.
but his frown? this must needs dash, and mar all the mirth, and happiness that he hath, in the midst of all earthly things.
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1659
2 Secondly, we may take up an other consideration from this;
2 Secondly, we may take up an other consideration from this;
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1660
and speake of it by way of Reproofe and Lamentation, and bewaile here the vanitie and miserie of a great many (not wicked men only, but even) godly men:
and speak of it by Way of Reproof and Lamentation, and bewail Here the vanity and misery of a great many (not wicked men only, but even) godly men:
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1661
that seeing there is so much in God, yet they make out so little after God.
that seeing there is so much in God, yet they make out so little After God.
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1662
1 If wee looke upon worldly men, we shall easily see this;
1 If we look upon worldly men, we shall Easily see this;
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1663
how farre they are from seeking God as the only happinesse, from esteeming God, and loving God as the only happines, insomuch, that they cannot be perswaded to think that there is or can be any great happines in him:
how Far they Are from seeking God as the only happiness, from esteeming God, and loving God as the only happiness, insomuch, that they cannot be persuaded to think that there is or can be any great happiness in him:
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1664
you shall hardly beat them out of it, but that it were better to have so much gaine;
you shall hardly beatrice them out of it, but that it were better to have so much gain;
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1665
such a revenew by the yeare, then to have God for their friend: they will hardly be beaten out of these principals:
such a revenue by the year, then to have God for their friend: they will hardly be beaten out of these principals:
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1666
and therefore it is no marvaile, no wonder if they turne an ace with God,
and Therefore it is no marvel, no wonder if they turn an ace with God,
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1667
and be bold with sinne to like violation of their peace with God, to purchase that thing which they count more precious then God,
and be bold with sin to like violation of their peace with God, to purchase that thing which they count more precious then God,
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1668
and to turne their backs on God to get that which they count their happinesse:
and to turn their backs on God to get that which they count their happiness:
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1669
as suppose they think that gold, or any such thing, be the only way to make them happie, then farewell God:
as suppose they think that gold, or any such thing, be the only Way to make them happy, then farewell God:
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1670
& hoc primum repetunt opus, hoc postremum omittunt: they are all for this:& hoc primum repetunt opus, hoc postremum omittunt: they Are all for this:
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1671
and therefore I say it is no wonder that these worldly men who never tasted the sweetnesse of God, doe thus: 2. But this is the griefe of heart,
and Therefore I say it is no wonder that these worldly men who never tasted the sweetness of God, do thus: 2. But this is the grief of heart,
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1672
and the greatnesse of the sinne, that those that are Gods servants, that know the excellencie that is in God,
and the greatness of the sin, that those that Are God's Servants, that know the excellency that is in God,
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1673
and doe pretend to it, and professe that they believe that God is their only happinesse, and that it consists in their communion and fellowship with him:
and do pretend to it, and profess that they believe that God is their only happiness, and that it consists in their communion and fellowship with him:
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1674
yet when all comes to all they are so farre carried away with the course of the world, that neglecting God, they seeke after gew-gawes,
yet when all comes to all they Are so Far carried away with the course of the world, that neglecting God, they seek After gewgaws,
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1675
and toies, and place so much happinesse in them; and make so little after God, though they professe otherwise, and though they know otherwise.
and toys, and place so much happiness in them; and make so little After God, though they profess otherwise, and though they know otherwise.
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1676
It is not my jewell in my bosome, or my curling, or crisping my haire, that makes me a happie woman:
It is not my jewel in my bosom, or my curling, or crisping my hair, that makes me a happy woman:
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1677
nor is it any of these gew-gawes, or toies, (happily will they say) that makes me happie:
nor is it any of these gewgaws, or toys, (happily will they say) that makes me happy:
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1678
But yet alasse, when all comes to all, they goe as gaudie and as fantasticke as any others,
But yet alas, when all comes to all, they go as gaudy and as fantastic as any Others,
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1679
and make so much of it, and are as readie and as foolish to run to the same excesse of riot,
and make so much of it, and Are as ready and as foolish to run to the same excess of riot,
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1680
as though God were not their ornament and their happinesse:
as though God were not their ornament and their happiness:
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1681
If they did believe this, and remember this, that their happinesse and excellencie lay all in God,
If they did believe this, and Remember this, that their happiness and excellency lay all in God,
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1682
though they might make use of other things in a sober and a modest and exemplary way, such as were fit to give an example to the world, of extraordinarie pietie and sobrietie:
though they might make use of other things in a Sobrium and a modest and exemplary Way, such as were fit to give an Exampl to the world, of extraordinary piety and sobriety:
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1683
in this course, and with this caution, I say, though they might make use of any sober and modest way,
in this course, and with this caution, I say, though they might make use of any Sobrium and modest Way,
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1684
yet they would not goe so vainly, and fondly, and gaudily, and place so much happinesse in these things;
yet they would not go so vainly, and fondly, and gaudily, and place so much happiness in these things;
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1685
did they believe this, that their happinesse lay in God:
did they believe this, that their happiness lay in God:
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1686
and surely, it argueth that they have not that high esteeme of God, and that they repose so much confidence in him as in their only happinesse, they would not els be so fond of so foolish things,
and surely, it argue that they have not that high esteem of God, and that they repose so much confidence in him as in their only happiness, they would not Else be so found of so foolish things,
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1687
for it is a thing incompatible with a minde that is fully possessed with the excellency of God, which if we had, it would make us looke a squint on all other things,
for it is a thing incompatible with a mind that is Fully possessed with the excellency of God, which if we had, it would make us look a squint on all other things,
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1688
even the best things, and much more on things of an inferiour nature:
even the best things, and much more on things of an inferior nature:
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1689
yet I say, this follie of many professors that they place so much in these poore things,
yet I say, this folly of many professors that they place so much in these poor things,
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1690
and it is a thing to be bewailed.
and it is a thing to be bewailed.
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1691
3 But to come to that which I aime at most, and which is indeed the principall, viz. the matter of exhortation: That we would every one of us, seeing the maine of our happinesse lieth in God,
3 But to come to that which I aim At most, and which is indeed the principal, viz. the matter of exhortation: That we would every one of us, seeing the main of our happiness lies in God,
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1692
and so much of it, that he alone can make us happie, if we can but get him,
and so much of it, that he alone can make us happy, if we can but get him,
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1693
and enjoy him, and walke in a sweet and holy communion with him, that will make us happie,
and enjoy him, and walk in a sweet and holy communion with him, that will make us happy,
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1694
though we have nothing else in the world, though we be cut off from all other things,
though we have nothing Else in the world, though we be Cut off from all other things,
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1695
then I shall intreat to make way by certaine steps and degrees to what I aime at: and,
then I shall entreat to make Way by certain steps and Degrees to what I aim At: and,
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1696
1 That all Christians would understand this truth;
1 That all Christians would understand this truth;
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1697
I know there are many other things in Religion necessary to be knowne, but I only mention these steps which otherwise I am not to dwell on, I know there Are many other things in Religion necessary to be known, but I only mention these steps which otherwise I am not to dwell on,
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1698
but to arise higher, and ascend by these. Many men I know count many things in Religion, and many things that are delivered,
but to arise higher, and ascend by these. Many men I know count many things in Religion, and many things that Are Delivered,
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1699
and so this, to be but Paradoxes, and the conceits of mens braine, the fancies of some contemplative persons, that live retired and doe not know what belongs to the world:
and so this, to be but Paradoxes, and the conceits of men's brain, the fancies of Some contemplative Persons, that live retired and do not know what belongs to the world:
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1700
and truly for my own part, I will never decline the imputation of being subject to such weaknesse (if men will so terme it) as there is no man but hath his failings and his errours:
and truly for my own part, I will never decline the imputation of being Subject to such weakness (if men will so term it) as there is no man but hath his failings and his errors:
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1701
But yet if this be truth of God, and in his Word, then I suppose we are out of any danger of being questioned for fantasticke,
But yet if this be truth of God, and in his Word, then I suppose we Are out of any danger of being questioned for fantastic,
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1702
or foolish, or paradoxall conceits, delivering that which wee have received from God:
or foolish, or paradoxal conceits, delivering that which we have received from God:
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1703
and I would desire every one but to consider and take notice of this truth, not as the fancies of a man,
and I would desire every one but to Consider and take notice of this truth, not as the fancies of a man,
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1704
but as a truth that is divine, and as the Word of God: that God alone can make a man happie, though a man have nothing else:
but as a truth that is divine, and as the Word of God: that God alone can make a man happy, though a man have nothing Else:
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1705
understand this and take notice of, and thinke on this truth. 2 Believe it, bring your hearts to assent and adhere unto it:
understand this and take notice of, and think on this truth. 2 Believe it, bring your hearts to assent and adhere unto it:
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1706
Doe not stand out in distinctions, or in staggerings with this truth, or speaking against it,
Do not stand out in Distinctions, or in staggerings with this truth, or speaking against it,
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1707
or finding some evasions or declinations to avoid it, but receive this truth and embrace it by a firme and stedfast faith:
or finding Some evasions or declinations to avoid it, but receive this truth and embrace it by a firm and steadfast faith:
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1708
It is not to be expected, though this good Word of God bee for my good, might serve for a good end, viz. to presse the endevouring many things in my practise;
It is not to be expected, though this good Word of God be for my good, might serve for a good end, viz. to press the endeavouring many things in my practice;
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1709
yet (I say) it is not expected that it should do this, except it be imbraced by faith;
yet (I say) it is not expected that it should do this, except it be embraced by faith;
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1710
believe this therefore, that is the second step. I would desire every one to bring their hearts to this truth, and believe this,
believe this Therefore, that is the second step. I would desire every one to bring their hearts to this truth, and believe this,
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1711
and receive it as a realitie. 3 Ponder on it, and consider it, and meditate upon it;
and receive it as a reality. 3 Ponder on it, and Consider it, and meditate upon it;
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1712
to chew it up and downe in their mouths, and in their minds.
to chew it up and down in their mouths, and in their minds.
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1713
Many truths there be, that have a swimming motion in our heads, but there is no decoction of this truth,
Many truths there be, that have a swimming motion in our Heads, but there is no decoction of this truth,
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1714
and we are not the better for them, because we doe not ruminate on them, and chew them, that we doe not turne them into nutriment:
and we Are not the better for them, Because we do not ruminate on them, and chew them, that we do not turn them into nutriment:
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1715
As you know it is with meat which a man would put into his bellie,
As you know it is with meat which a man would put into his belly,
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1716
if it be not prepared some way, as boyled, or roasted, or some such fitting, it will not turne to nutriment,
if it be not prepared Some Way, as boiled, or roasted, or Some such fitting, it will not turn to nutriment,
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1717
but rather turne to diseases in the stomack: And so it is oftentimes;
but rather turn to diseases in the stomach: And so it is oftentimes;
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1718
that many truths that a man understands to be truths, for want of ruminating and chewing, they doe not turne to spiritual nutriment, to breed any good spirits, any good blood:
that many truths that a man understands to be truths, for want of ruminating and chewing, they do not turn to spiritual nutriment, to breed any good spirits, any good blood:
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1719
I would desire every man therfore ever and anon to ponder on this truth, and meditate on it.
I would desire every man Therefore ever and anon to ponder on this truth, and meditate on it.
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1720
Is this a certain truth that there is such a compendious way to happinesse, that although I goe not from the East to the West Indies, and fetch all the commodities to bring in gain daily, bring in such an estate to me,
Is this a certain truth that there is such a compendious Way to happiness, that although I go not from the East to the West Indies, and fetch all the commodities to bring in gain daily, bring in such an estate to me,
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1721
yet if I sit still and only take care to walke with God, and make God mine,
yet if I fit still and only take care to walk with God, and make God mine,
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1722
if I can but get him, and come to possesse my soule of him, and have a fruition of him, this will make me happie alone:
if I can but get him, and come to possess my soul of him, and have a fruition of him, this will make me happy alone:
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1723
I would desire men to consider this and to ponder, and meditate upon this.
I would desire men to Consider this and to ponder, and meditate upon this.
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1724
5 And then in the last place, I will but only mention all these steps, let us carrie our selves in the vertue and strength of this truth, in the way that this truth thus known,
5 And then in the last place, I will but only mention all these steps, let us carry our selves in the virtue and strength of this truth, in the Way that this truth thus known,
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1725
and believed, and thought on, will bring us unto, and force us to goe;
and believed, and Thought on, will bring us unto, and force us to go;
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1726
let us doe these things, that may expresse our apprehensions of this truth, and our beliefe of it, and our thinking on it;
let us do these things, that may express our apprehensions of this truth, and our belief of it, and our thinking on it;
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1727
this is the maine thing I aime at, Let us live as those doe, and as those cannot chuse but do, that doe know and believe and thinke on this truth.
this is the main thing I aim At, Let us live as those do, and as those cannot choose but do, that do know and believe and think on this truth.
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1728
Now there be but three things, wherein wee shall expresse the realitie, that we doe know,
Now there be but three things, wherein we shall express the reality, that we do know,
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1729
and that we doe believe, and that we doe ponder and thinke on this truth,
and that we do believe, and that we do ponder and think on this truth,
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1730
and not cast it farre from our eyes, I say wee shall expresse it, in these three things according to the severall rankes and degrees of men.
and not cast it Far from our eyes, I say we shall express it, in these three things according to the several ranks and Degrees of men.
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1731
1 First of all, are there any men that are not yet in the possession of God, that are yet without God in the world, such as have no interest in him, no relation unto him; 1 First of all, Are there any men that Are not yet in the possession of God, that Are yet without God in the world, such as have no Interest in him, no Relation unto him;
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1732
no assurance of his favour, if this be a truth, that in his favour is life,
no assurance of his favour, if this be a truth, that in his favour is life,
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1733
and that all our happinesse is bound up in him: then those that know and believe and thinke on this truth should seeke after God,
and that all our happiness is bound up in him: then those that know and believe and think on this truth should seek After God,
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1734
and endeavour to make God theirs, to come in and lay hold on God:
and endeavour to make God theirs, to come in and lay hold on God:
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1735
to come into covenant with God, to come out of their sinfull course and to repent of their evill wayes,
to come into Covenant with God, to come out of their sinful course and to Repent of their evil ways,
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1736
and to make their peace with God, and set themselves to walke with him:
and to make their peace with God, and Set themselves to walk with him:
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1737
So that this is the first sort of men we have to deale withall, if there be any here, that are not yet Gods, So that this is the First sort of men we have to deal withal, if there be any Here, that Are not yet God's,
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1738
nor he theirs, that are not in covenant with him, nor have an interest in him,
nor he theirs, that Are not in Covenant with him, nor have an Interest in him,
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1739
nor have any assurance of his favour, nor any ground of any such assurance, let this be an incitement to induce them, to make it the first thing that they doe, to lay hold on God, believe in him, submit your selves to his service, repent of all your evill wayes,
nor have any assurance of his favour, nor any ground of any such assurance, let this be an incitement to induce them, to make it the First thing that they do, to lay hold on God, believe in him, submit your selves to his service, Repent of all your evil ways,
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1740
and come into the service of God:
and come into the service of God:
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1741
only let me adde something by way of caution, though we all professe the name of God,
only let me add something by Way of caution, though we all profess the name of God,
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1742
yet I perswade my selfe there is none here that is so charitable to thinke that all that are within the pale of the Church, have reall interest in,
yet I persuade my self there is none Here that is so charitable to think that all that Are within the pale of the Church, have real Interest in,
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1743
and reall possession of God, Many are called, but few chosen ;
and real possession of God, Many Are called, but few chosen;
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1744
and I thinke no man will hold this in generall uncharitable (though when a man shall fall to deale with particulars perhaps there hee may transgresse the bounds of charity,
and I think no man will hold this in general uncharitable (though when a man shall fallen to deal with particulars perhaps there he may transgress the bounds of charity,
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1745
but) I say in the generall there is no man will question it:
but) I say in the general there is no man will question it:
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1746
And therefore being to speake in such a place of this argument, where we suppose there are a great many that have reall interest in God,
And Therefore being to speak in such a place of this argument, where we suppose there Are a great many that have real Interest in God,
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1747
yet we cannot expect that all have so: the thing therefore will not be in vaine, to give some cautions.
yet we cannot expect that all have so: the thing Therefore will not be in vain, to give Some cautions.
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1748
1 Take heed that they do not presume that they are Gods, and hate the profession of him, and have an interest in him, without sufficient ground and warrant, there be many things that lift men vainly up in their presumptions this way: Briefly to mention some few.
1 Take heed that they do not presume that they Are God's, and hate the profession of him, and have an Interest in him, without sufficient ground and warrant, there be many things that lift men vainly up in their presumptions this Way: Briefly to mention Some few.
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1749
1 Many men are presumptuous of God and of his favour, upon the most unworthie ground that can be, I mean, not worthie to be named among Christians as a ground of Gods favour, I meane riches and outward estate, they presume on this as a signe of Gods favour, supposing if God did not love them,
1 Many men Are presumptuous of God and of his favour, upon the most unworthy ground that can be, I mean, not worthy to be nam among Christians as a ground of God's favour, I mean riches and outward estate, they presume on this as a Signen of God's favour, supposing if God did not love them,
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Image 78
1750
how should he prosper them so, whereas they see that many men that pretend more to Religion than they doe,
how should he prosper them so, whereas they see that many men that pretend more to Religion than they do,
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1751
and are more busie in religious wayes and courses then they are, yet notwithstanding they have a great deale more,
and Are more busy in religious ways and courses then they Are, yet notwithstanding they have a great deal more,
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Image 78
1752
and are a great deale richer, and more prosperous then they are; and therefore they are readie to blesse themselvs:
and Are a great deal Richer, and more prosperous then they Are; and Therefore they Are ready to bless themselves:
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1753
but this is so fond and foolish a ground to presume upon, as it is unworthie to be mentioned among men, much lesse among Christians:
but this is so found and foolish a ground to presume upon, as it is unworthy to be mentioned among men, much less among Christians:
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1754
I beseech you, let no man be so foolish, nor so ignorant in the wayes of God,
I beseech you, let no man be so foolish, nor so ignorant in the ways of God,
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Image 78
1755
as to think that a great estate is an argument of Gods reall favour:
as to think that a great estate is an argument of God's real favour:
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1756
God many times debarres his servants and children of those outward things, and many times, loades his enemies with them:
God many times debars his Servants and children of those outward things, and many times, loads his enemies with them:
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1757
As you know it is in another case, those Sheepe and Oxen that are to be fatted for the slaughter, shall be sure to bee put in the best pasture,
As you know it is in Another case, those Sheep and Oxen that Are to be fatted for the slaughter, shall be sure to be put in the best pasture,
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Image 78
1758
whereas those that are to live, be laid up perhaps in a poore, or no pasture:
whereas those that Are to live, be laid up perhaps in a poor, or no pasture:
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1759
And so it is in this case, those that God preserves for heaven, reserves to eternall glory, may be and often are in a meane condition on earth;
And so it is in this case, those that God preserves for heaven, reserves to Eternal glory, may be and often Are in a mean condition on earth;
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1760
whereas those that he fattens for eternall fire, for the day of destruction, the day of slaughter, are it may bee fatter fed here.
whereas those that he fattens for Eternal fire, for the day of destruction, the day of slaughter, Are it may be fatter fed Here.
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1761
I hope there is no man therefore in this assembly that will be so foolish as to be carried away with these, to thinke that because he is in greater estate,
I hope there is no man Therefore in this assembly that will be so foolish as to be carried away with these, to think that Because he is in greater estate,
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1762
and hath more riches, hee is therefore in Gods favour.
and hath more riches, he is Therefore in God's favour.
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1763
And again, many men are readie to presume because they are in the bounds of the Church, as they replyed to our Saviour, have not we heard thee preaching in our streets, yet saith our Saviour, I know you not: It is no argument that a man is in Gods favour, And again, many men Are ready to presume Because they Are in the bounds of the Church, as they replied to our Saviour, have not we herd thee preaching in our streets, yet Says our Saviour, I know you not: It is no argument that a man is in God's favour,
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Image 78
1764
because God hath made a man so happie as that hee hath beene borne in the bosome of the Church of God,
Because God hath made a man so happy as that he hath been born in the bosom of the Church of God,
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1765
and hath beene acquainted with the means of grace and hath been a partaker of the ordi••nces,
and hath been acquainted with the means of grace and hath been a partaker of the ordi••nces,
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Image 78
1766
as I have said divers times on other occasions, there may bee found some filth under the stones of the Temple, under the Church building:
as I have said diverse times on other occasions, there may be found Some filth under the stones of the Temple, under the Church building:
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1767
so there may be as filthie and as odious persons to God, live under the ordinances,
so there may be as filthy and as odious Persons to God, live under the ordinances,
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1768
and in the Church, as any other:
and in the Church, as any other:
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1769
And therefore let no man presume on this, build on this, that he is in Gods favour,
And Therefore let no man presume on this, built on this, that he is in God's favour,
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Image 78
1770
because God have given him this happinesse, made him so happie as to bee borne within the Church of God.
Because God have given him this happiness, made him so happy as to be born within the Church of God.
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1771
3 Let no man presume on common gifts: there be some gifts even in the Church of God,
3 Let no man presume on Common Gifts: there be Some Gifts even in the Church of God,
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1772
and such as belong to the Spirit, such as are communicable not only to the good and elect of God,
and such as belong to the Spirit, such as Are communicable not only to the good and elect of God,
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1773
but to the wicked and reprobates, such as neither have nor shall have any part in God:
but to the wicked and Reprobates, such as neither have nor shall have any part in God:
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1774
they may have, many gifts, but they are but common gifts, which doe not commend them to bee the sonnes and daughters of God:
they may have, many Gifts, but they Are but Common Gifts, which do not commend them to be the Sons and daughters of God:
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1775
wicked men may have a great deale of knowledge and outward godlinesse, and know a great deal of the mystery of faith and other things,
wicked men may have a great deal of knowledge and outward godliness, and know a great deal of the mystery of faith and other things,
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Image 78
1776
and therefore let no man build on this sandie foundation, to conceit that he is in the favour of God,
and Therefore let no man built on this sandy Foundation, to conceit that he is in the favour of God,
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1777
and a possession of him, and so in a state of happinesse and way unto it.
and a possession of him, and so in a state of happiness and Way unto it.
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1778
2 But to come to that which I aime at, make it sure unto our selves that God is ours, let men goe throughly to worke,
2 But to come to that which I aim At, make it sure unto our selves that God is ours, let men go thoroughly to work,
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1779
and consider and deliberate of it, as it becomes so solid and so serious a businesse, to make sure of their salvation, to work out their salvation with feare and trembling;
and Consider and deliberate of it, as it becomes so solid and so serious a business, to make sure of their salvation, to work out their salvation with Fear and trembling;
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1780
and in one word, for I shall only put you in minde of what I delivered in the explication, which will be the crisis of a mans estate and condition, No man is in the fruition of God,
and in one word, for I shall only put you in mind of what I Delivered in the explication, which will be the crisis of a men estate and condition, No man is in the fruition of God,
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1781
but he that is truly regenerated, and effectually called ; and hee that is received into a covenant, and league, and confideracie with God:but he that is truly regenerated, and effectually called; and he that is received into a Covenant, and league, and confideracie with God:
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1782
Now therefore here will bee all the triall: Let a man examine whether he be thus truly regenerated, and effectually called:
Now Therefore Here will be all the trial: Let a man examine whither he be thus truly regenerated, and effectually called:
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1783
and in one word, the summe of all will be this, if hee doe embrace Christ, (and God in Christ ) as Christ is offered him in the Gospell,
and in one word, the sum of all will be this, if he do embrace christ, (and God in christ) as christ is offered him in the Gospel,
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1784
and resignes himselfe to the regiment and government of Christ, and doth so esteeme and prise him, that he counts all things as dung and drosse in comparison of him,
and resignes himself to the regiment and government of christ, and does so esteem and prize him, that he counts all things as dung and dross in comparison of him,
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1785
and can leave father and mother, and forsake all, to follow him;
and can leave father and mother, and forsake all, to follow him;
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1786
and can take up his crosse, undergoe any crosse and affliction that shall bee laid on him, rather then he will forsake Christ, or part with him;
and can take up his cross, undergo any cross and affliction that shall be laid on him, rather then he will forsake christ, or part with him;
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1787
they that have thus brought him in their hearts, to contract it in one word, to resigne themselves to the government of the Law of God,
they that have thus brought him in their hearts, to contract it in one word, to resign themselves to the government of the Law of God,
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1788
and set themselves in every thing to walke with him, and to approve themselves to him, that have some evidences that God hath brought them into covenant,
and Set themselves in every thing to walk with him, and to approve themselves to him, that have Some evidences that God hath brought them into Covenant,
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1789
and that he hath effectually called them, and that all the promises and priviledges doe belong to him,
and that he hath effectually called them, and that all the promises and privileges do belong to him,
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1790
but without this he must not rest secure, till he hath deserved some signes of this,
but without this he must not rest secure, till he hath deserved Some Signs of this,
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1791
for certainly (I know there be degrees of this, but) except he bee assured of this in some measure, let no man presume that hee hath an interest in God,
for Certainly (I know there be Degrees of this, but) except he be assured of this in Some measure, let no man presume that he hath an Interest in God,
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1792
and therefore that hee is not in the state of happinesse, but he is yet in the state of sinne and of misery,
and Therefore that he is not in the state of happiness, but he is yet in the state of sin and of misery,
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1793
and that hee must repent and alter his course, that so hee may make an approach to happinesse.
and that he must Repent and altar his course, that so he may make an approach to happiness.
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1794
2 But then in the second place, is God our happinesse, and the possession of him alone perfect happinesse;
2 But then in the second place, is God our happiness, and the possession of him alone perfect happiness;
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1795
then, as they that as yet have not God, make that the first thing they do to get him,
then, as they that as yet have not God, make that the First thing they do to get him,
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1796
and neglect all other things, for otherwise they are out of the state of, and way to happinesse:
and neglect all other things, for otherwise they Are out of the state of, and Way to happiness:
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1797
So in the second place, let those that have God and doe enjoy him, learne how charie they should be to maintaine their communion with God, they should be as charie and warie as in a thing that concernes their happinesse so neere:
So in the second place, let those that have God and do enjoy him, Learn how chary they should be to maintain their communion with God, they should be as chary and wary as in a thing that concerns their happiness so near:
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1798
No man would neglect his happinesse, nor willingly forgoe his happines more or lesse: God is all in all to the happinesse of a man:
No man would neglect his happiness, nor willingly forgo his happiness more or less: God is all in all to the happiness of a man:
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1799
And therefore if God hath given you any taste of this, if he hath brought you home unto himselfe, any Christian that is made sure of this, let him make precious account of it,
And Therefore if God hath given you any taste of this, if he hath brought you home unto himself, any Christian that is made sure of this, let him make precious account of it,
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1800
and let him be very charie and warie how hee forgets his happinesse; consider your close keeping to God, is your close keeping to your owne happines:
and let him be very chary and wary how he forgets his happiness; Consider your close keeping to God, is your close keeping to your own happiness:
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Image 78
1801
your life, and your good, and your happinesse belongs to that: learne therefore to depend on God, and to looke charily to that.
your life, and your good, and your happiness belongs to that: Learn Therefore to depend on God, and to look charily to that.
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1802
Now there bee two things necessary toward this, and I take both out of the Scripture.
Now there be two things necessary towards this, and I take both out of the Scripture.
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1803
1 If we would enjoy God, then as in the Psalm, Thou saidest Lord seeke my face, thy face Lord will I seeke: 1 If we would enjoy God, then as in the Psalm, Thou Said Lord seek my face, thy face Lord will I seek:
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1804
if we would enjoy the light of Gods countenance, then it should be our care, our first and chiefe care to doe our dutie, to seeke the face of God, O Lord lift thou up the light of thy countenance upon us, seeke the face of God;
if we would enjoy the Light of God's countenance, then it should be our care, our First and chief care to do our duty, to seek the face of God, Oh Lord lift thou up the Light of thy countenance upon us, seek the face of God;
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1805
make it our care to keepe close to, and walk with our God; and not straggle and wander away from him in the wayes of sinne:
make it our care to keep close to, and walk with our God; and not straggle and wander away from him in the ways of sin:
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1806
That which the Prophet gives us counsell to doe in Isaiah 1.17. Cease to do evill, learne to doe well, may serve as a generall rule.
That which the Prophet gives us counsel to do in Isaiah 1.17. Cease to do evil, Learn to do well, may serve as a general Rule.
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1807
1 If we would enjoy God, then let us be carefull to avoide and take heed of evills ; 1 If we would enjoy God, then let us be careful to avoid and take heed of evils;
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1808
for every sinne doth make a separation from God; sinne is the wall of separation, and a cloud that hides Gods face from us.
for every sin does make a separation from God; sin is the wall of separation, and a cloud that hides God's face from us.
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1809
2 Seeke his face, and walke more diligently and constantly in the practice and exercise of all holy duties, especially the spirituall dutie of continuall prayer, that is one thing by which you maintaine communion with God: 2 Seek his face, and walk more diligently and constantly in the practice and exercise of all holy duties, especially the spiritual duty of continual prayer, that is one thing by which you maintain communion with God:
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1810
and so all other spirituall duties that are spirituall, they are the things that doe approximate us to God,
and so all other spiritual duties that Are spiritual, they Are the things that do approximate us to God,
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1811
and therefore let us practise them, and bee serious and spirituall in the performance of them, that is one thing, wee must seeke his face by abstaining from every evill,
and Therefore let us practise them, and be serious and spiritual in the performance of them, that is one thing, we must seek his face by abstaining from every evil,
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1812
and doing every good, especially by doing those things by which our communion with God is in an especiall manner maintained.
and doing every good, especially by doing those things by which our communion with God is in an especial manner maintained.
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1813
2 And then when all is done, there is another thing. 2 And then when all is done, there is Another thing.
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1814
Lord hide not thy face from us, we must acknowledge it is all of the speciall grace of God, Lord lift thou up the light of thy countenance upon us:
Lord hide not thy face from us, we must acknowledge it is all of the special grace of God, Lord lift thou up the Light of thy countenance upon us:
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1815
if we should set our selves to seeke God, and God should hide himselfe from us,
if we should Set our selves to seek God, and God should hide himself from us,
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1816
if we seeke his face, I say, yet if God should hide his face from us, there might be a great deale of sorrow and anguish of spirit, it is Gods gracious freenesse to lift up the light of his countenance:
if we seek his face, I say, yet if God should hide his face from us, there might be a great deal of sorrow and anguish of Spirit, it is God's gracious freeness to lift up the Light of his countenance:
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1817
and therefore let us walke humbly with God, that wee may not provoke him to hide his face in indignation, let us prise him so (I say) and walke so with him as he may not forsake us:
and Therefore let us walk humbly with God, that we may not provoke him to hide his face in Indignation, let us prize him so (I say) and walk so with him as he may not forsake us:
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1818
For if we live not loosely and doe not evill, yet if wee are but formall,
For if we live not loosely and do not evil, yet if we Are but formal,
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1819
and cold in the performance of duty, and goe not submissively about the worke, and shew not the vivacitie of love and affections towards him, this may cause him to hide his face from us,
and cold in the performance of duty, and go not submissively about the work, and show not the vivacity of love and affections towards him, this may cause him to hide his face from us,
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1820
and punish us sharply, though his good will be towards us.
and Punish us sharply, though his good will be towards us.
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1821
And therefore we should doe all these things that I spake of before, and doe them withall humilitie,
And Therefore we should do all these things that I spoke of before, and do them withal humility,
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1822
and all vivacitie, and still know it is Gods speciall grace to lift up the light of his countenance upon us,
and all vivacity, and still know it is God's special grace to lift up the Light of his countenance upon us,
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1823
even when wee have sought it;
even when we have sought it;
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1824
and therefore that I adde here, Thou saidest, seeke my face, thy face Lord will I seeke, Lord hide not thy face from mee:
and Therefore that I add Here, Thou Said, seek my face, thy face Lord will I seek, Lord hide not thy face from me:
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1825
Men should still bee begging of God that hee would not hide himselfe from us,
Men should still be begging of God that he would not hide himself from us,
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1826
nor withdraw himselfe, but cause himselfe to shine upon us, and the only way after all is this, that wee shew our selves humble and vigorous in the performance of our dutie,
nor withdraw himself, but cause himself to shine upon us, and the only Way After all is this, that we show our selves humble and vigorous in the performance of our duty,
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1827
for the more vigorously we call on God, and the more humbly we walke with God in a sweet manner, the more wee shall perceive God to be delighted with us, and reveale himselfe unto us.
for the more vigorously we call on God, and the more humbly we walk with God in a sweet manner, the more we shall perceive God to be delighted with us, and reveal himself unto us.
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1828
Is God our happinesse, and our all in all unto it, then as those in the first place that want God should make out after him and seeke to enjoy him;
Is God our happiness, and our all in all unto it, then as those in the First place that want God should make out After him and seek to enjoy him;
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Image 78
1829
and as those in the second place, that doe enjoy him;
and as those in the second place, that do enjoy him;
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1830
should make it their greatest care to keepe close to God, and to hold him and to maintaine communion with him:
should make it their greatest care to keep close to God, and to hold him and to maintain communion with him:
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Image 78
1831
that they cause him not to withdraw his face from them, and depart from them,
that they cause him not to withdraw his face from them, and depart from them,
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Image 78
1832
and so withdraw all comfort, (for when the King is gone, all the hanging is taken downe,
and so withdraw all Comfort, (for when the King is gone, all the hanging is taken down,
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Image 78
1833
so all joy and comfort and happinesse is gone and taken away when God is gone;
so all joy and Comfort and happiness is gone and taken away when God is gone;
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Image 78
1834
whereas in the middest of miseries if God be with us we are happie NONLATINALPHABET, where God is, there is Heaven;
whereas in the midst of misery's if God be with us we Are happy, where God is, there is Heaven;
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Image 78
1835
where the King is, there the Court is;
where the King is, there the Court is;
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1836
if a man be in a prison, yet if God be with him, he is in state of happinesse.
if a man be in a prison, yet if God be with him, he is in state of happiness.
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1837
3 In the last place, let every man esteem and prise God as the only thing of his happinesse, and let us shew that we doe esteeme him so: 3 In the last place, let every man esteem and prize God as the only thing of his happiness, and let us show that we do esteem him so:
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1838
if we doe professe that our happinesse dependeth upon God, then let us shew that we doe thus thinke,
if we do profess that our happiness dependeth upon God, then let us show that we do thus think,
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Image 78
1839
and thus believe, and thus esteeme of God. I might draw this into divers particulars: As for example.
and thus believe, and thus esteem of God. I might draw this into diverse particulars: As for Exampl.
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1840
1 Rich men, let them take heed when they have riches, let not their hearts runne too much upon them, 1 Rich men, let them take heed when they have riches, let not their hearts run too much upon them,
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1841
nor after them, but in the middest of them they can scorne them, and spit on them,
nor After them, but in the midst of them they can scorn them, and spit on them,
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Image 78
1842
and think it is not in them to make them happie, but God that gave them,
and think it is not in them to make them happy, but God that gave them,
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Image 78
1843
and with adherence cleave to God, and say, I had rather have my part in God, a thousand times, than all this wealth:
and with adherence cleave to God, and say, I had rather have my part in God, a thousand times, than all this wealth:
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1844
and it would be a greater evill to me to want him, then to want all these:
and it would be a greater evil to me to want him, then to want all these:
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1845
for though I had all these and wanted him, I should be in a miserable condition.
for though I had all these and wanted him, I should be in a miserable condition.
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1846
2 If a man be in a meaner condition, in the losse of friends and estate, let us learne to set a prise upon God as our only happinesse, by delighting our selves in him,
2 If a man be in a meaner condition, in the loss of Friends and estate, let us Learn to Set a prize upon God as our only happiness, by delighting our selves in him,
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1847
when all is gone, and when wee are stript naked of all other things:
when all is gone, and when we Are stripped naked of all other things:
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1848
Doe wee prise God to be our happinesse, and doe wee believe hee is able to make us happie alone,
Do we prize God to be our happiness, and do we believe he is able to make us happy alone,
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1849
then let us shew it when there is nothing else but God. It is a dishonour to God to relie otherwise:
then let us show it when there is nothing Else but God. It is a dishonour to God to rely otherwise:
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1850
You know what Elkanah said to Hannah, when she was cast down and overwhelmed with a conceit of her barrennesse, Am not I better to thee than many children? Should wee not count God so great a happinesse, that wee should be able to raise our spirits,
You know what Elkanah said to Hannah, when she was cast down and overwhelmed with a conceit of her Barrenness, Am not I better to thee than many children? Should we not count God so great a happiness, that we should be able to raise our spirits,
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Image 78
1851
and possesse our souls with patience though all other things frown on us, and though all things else forsake us:
and possess our Souls with patience though all other things frown on us, and though all things Else forsake us:
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1852
that were an honour to God indeed, and an honour to Religion. 3 All Christians should thus prise God above all:
that were an honour to God indeed, and an honour to Religion. 3 All Christians should thus prize God above all:
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1853
if Christians will bee like other men, mourne as other men, be cast downe as other men, it is dishonourable to their profession, if Christians will be like other men, mourn as other men, be cast down as other men, it is dishonourable to their profession,
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1854
and exceeding derogatorie from that faith which they have professed, namely that God alone is able to make a man happie,
and exceeding derogatory from that faith which they have professed, namely that God alone is able to make a man happy,
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1855
for how can it be said wee speake truth in saying God is our happinesse,
for how can it be said we speak truth in saying God is our happiness,
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1856
when as we let others see how unable wee are to delight our selves in him as in our happinesse?
when as we let Others see how unable we Are to delight our selves in him as in our happiness?
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Image 78
1857
2 Consider the motives to this dutie: 2 Consider the motives to this duty:
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1858
There be two things in this Psalme, which may serve as effectuall arguments to stirre us up to this, truly to set our whole care, to seeke to possesse our selves of God, as of our only happinesse.
There be two things in this Psalm, which may serve as effectual Arguments to stir us up to this, truly to Set our Whole care, to seek to possess our selves of God, as of our only happiness.
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1859
By this meanes we shall attaine the, 1. Greatest Ioy. 2. Greatest Peace.
By this means we shall attain thee, 1. Greatest Joy 2. Greatest Peace.
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1860
First, the greatest joy, Thou hast put more joy into my heart, then when their corne and wine increased: First, the greatest joy, Thou hast put more joy into my heart, then when their corn and wine increased:
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1861
this will bring a man more joy then all worldly things can, when wee can thus bee possessed of God,
this will bring a man more joy then all worldly things can, when we can thus be possessed of God,
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Image 78
1862
and esteeme of him, and that in many respects.
and esteem of him, and that in many respects.
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1863
1 It is a more noble joy, a more high and transcendent joy, that raiseth the soule to God, which no worldly thing can doe. 1 It is a more noble joy, a more high and transcendent joy, that Raiseth the soul to God, which no worldly thing can do.
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1864
2 As it the more noble and the highest joy, and more transcendent and excellent, for God is infinitely above all those things, as being causally all, and eminently all, 2 As it the more noble and the highest joy, and more transcendent and excellent, for God is infinitely above all those things, as being causally all, and eminently all,
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Image 78
1865
and therefore the joy from him as it is a more noble joy, so it is besides that a more intimate joy, a more cordiall joy: all these outward things can but come to the outside, they cannot pierce into the heart to affect that,
and Therefore the joy from him as it is a more noble joy, so it is beside that a more intimate joy, a more cordial joy: all these outward things can but come to the outside, they cannot pierce into the heart to affect that,
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Image 78
1866
but now the light of Gods countenance can;
but now the Light of God's countenance can;
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1867
God being a spirit, hee can penetrate the spirit of a man, and raise the spirit and soule of a man, and set it above himselfe.
God being a Spirit, he can penetrate the Spirit of a man, and raise the Spirit and soul of a man, and Set it above himself.
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1868
3 It is a more permanent joy, whereas all other joy is transient, all the joy that we have in other things, is as the things themselves are, but transient;
3 It is a more permanent joy, whereas all other joy is Transient, all the joy that we have in other things, is as the things themselves Are, but Transient;
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1869
they may all, nay will all passe away, and all bee turned into unhappinesse.
they may all, nay will all pass away, and all be turned into unhappiness.
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1870
A man may have these outward things they may make an ornament of joy, but they will not hold long;
A man may have these outward things they may make an ornament of joy, but they will not hold long;
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1871
All these things being momentary and transient, a man may have them to day, but they will betake themselvs to their wings to morrow, they cannot last long, at most, not longer than this life:
All these things being momentary and Transient, a man may have them to day, but they will betake themselves to their wings to morrow, they cannot last long, At most, not longer than this life:
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1872
but the joy that is setled upon the favour of God, is eternall joy, and brings to eternall joy.
but the joy that is settled upon the favour of God, is Eternal joy, and brings to Eternal joy.
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1873
2 As it will bring the greatest joy, the most excellent, intimate and permanent joy;
2 As it will bring the greatest joy, the most excellent, intimate and permanent joy;
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1874
so it brings the only peace, I say the possession of God brings the only peace;
so it brings the only peace, I say the possession of God brings the only peace;
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1875
I will lay me downe and rest in peace. I will lay me down and rest in peace.
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1876
A man may bee secure and at rest, if hee hath God in possession, if he hath God for his friend,
A man may be secure and At rest, if he hath God in possession, if he hath God for his friend,
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1877
although all the world be his enemies, this may secure him and quiet him, God is his,
although all the world be his enemies, this may secure him and quiet him, God is his,
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1878
and what can all the world do to him, whereas if God be his enemie, how can all the world keepe him from the wrath of God ;
and what can all the world do to him, whereas if God be his enemy, how can all the world keep him from the wrath of God;
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1879
cannot God finde him out, I say, although he hath all the world to guard him,
cannot God find him out, I say, although he hath all the world to guard him,
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1880
yet if God be his enemie he cannot rest in security, I say, though he be compassed with all the world,
yet if God be his enemy he cannot rest in security, I say, though he be compassed with all the world,
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Image 78
1881
and have it as a guard about him;
and have it as a guard about him;
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1882
nothing can give rest to the soul but God; and if a man have Gods favour,
nothing can give rest to the soul but God; and if a man have God's favour,
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1883
and him for his friend, hee may rest in sweet securitie, notwithstanding all foes whatsoever:
and him for his friend, he may rest in sweet security, notwithstanding all foes whatsoever:
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1884
In one word to end all, I know it would bee counted an infinite thing, (and I suppose there have beene many tricks and a great deale of knavery to finde out the Philosophers stone) I suppose, I say, no man would desire any other riches but that,
In one word to end all, I know it would be counted an infinite thing, (and I suppose there have been many tricks and a great deal of knavery to find out the Philosophers stone) I suppose, I say, no man would desire any other riches but that,
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1885
if it were a reall thing, and certainly knowne, that a man knew the experience of it,
if it were a real thing, and Certainly known, that a man knew the experience of it,
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Image 78
1886
and the vertue that it would turne all things into gold:
and the virtue that it would turn all things into gold:
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1887
and not as that will do, for all that ever men have done in it, they must use so much gold,
and not as that will do, for all that ever men have done in it, they must use so much gold,
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1888
and spend so much gold, and then they can turne as much into gold by it,
and spend so much gold, and then they can turn as much into gold by it,
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1889
as they have spent in making of it, and so they have their labour for their paines:
as they have spent in making of it, and so they have their labour for their pains:
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1890
but suppose they could without the expence of any gold, turne all other baser metals into gold by it, I suppose, none of you would desire a better trade and jewell than this stone:
but suppose they could without the expense of any gold, turn all other baser metals into gold by it, I suppose, none of you would desire a better trade and jewel than this stone:
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1891
But this is a better thing we speake of, and a better skill to turne all things into gold indeed:
But this is a better thing we speak of, and a better skill to turn all things into gold indeed:
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1892
If a man have Gods favour, all things shall turn unto his good, and that is better than gold,
If a man have God's favour, all things shall turn unto his good, and that is better than gold,
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1893
for gold may not be good.
for gold may not be good.
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1894
As they say of King Midas (not true, but fabulous) the King had obtained that of the gods, that whatsoever he touched should be turned into gold,
As they say of King Midas (not true, but fabulous) the King had obtained that of the God's, that whatsoever he touched should be turned into gold,
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1895
but it became an unhappie favour, for when he came to touch his meat, his meat also turned into gold,
but it became an unhappy favour, for when he Come to touch his meat, his meat also turned into gold,
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1896
and so by this meanes hee was starved, but now to have all things not turned into gold, but into good, that is a thing that is the happinesse of Gods servants:
and so by this means he was starved, but now to have all things not turned into gold, but into good, that is a thing that is the happiness of God's Servants:
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1897
All Gods servants have this great priviledge, All things shall worke together for the good of those that love God:
All God's Servants have this great privilege, All things shall work together for the good of those that love God:
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1898
to those whom God loves and favours, God will doe them that good, and give them that happinesse, that whatever it be, good estate,
to those whom God loves and favours, God will do them that good, and give them that happiness, that whatever it be, good estate,
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Image 78
1899
or bad estate, high estate, or low estate, spirituall, or temporall, what ever fals, all shall worke together for their good,
or bad estate, high estate, or low estate, spiritual, or temporal, what ever falls, all shall work together for their good,
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Image 78
1900
and this is better than gold: get Gods favour and that is this happinesse:
and this is better than gold: get God's favour and that is this happiness:
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Image 78
1901
so that in a word, you may sit down, and need not goe from the one Indies to the other to get happinesse, here is a more compendious way, get gods favour therefore,
so that in a word, you may fit down, and need not go from the one Indies to the other to get happiness, Here is a more compendious Way, get God's favour Therefore,
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1902
and that is the compendious way to all happinesse.
and that is the compendious Way to all happiness.
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1903
The sixth Sermon. PSALME IV. VI. There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us. The sixth Sermon. PSALM IV. VI. There be many that say, who will show us any good? Lord, lift thou up the Light of thy countenance upon us.
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1904
WE are still on the point of happinesse, where the first point handled was, That true happinesse is a thing desirable by all:
WE Are still on the point of happiness, where the First point handled was, That true happiness is a thing desirable by all:
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1905
the second was, That all worldly things, though selected into one, without God cannot bring a man to true happinesse:
the second was, That all worldly things, though selected into one, without God cannot bring a man to true happiness:
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1906
The third was, that God alone can bring a man to true happines here, and perfect happinesse hereafter.
The third was, that God alone can bring a man to true happiness Here, and perfect happiness hereafter.
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1907
The fourth point remaines, which with these words, and the coherence of the Psalme, ariseth well enough,
The fourth point remains, which with these words, and the coherence of the Psalm, arises well enough,
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1908
and that I lay downe thus:
and that I lay down thus:
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1909
Sound knowledge and beliefe, joyned with soveraigne feare and love, and both these joyned with syncere repentance and obedience, according to the line and light of the true Religion, is the only way to bring a man to true happinesse.
Found knowledge and belief, joined with sovereign Fear and love, and both these joined with sincere Repentance and Obedience, according to the line and Light of the true Religion, is the only Way to bring a man to true happiness.
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1910
Now for the opening of the point, there be two parts which we must a little explicate. 1. The Subject of this proposition. 2. The Predicate of this proposition.
Now for the opening of the point, there be two parts which we must a little explicate. 1. The Subject of this proposition. 2. The Predicate of this proposition.
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Image 78
1911
For the Subject of the Proposition I shall consider therein,
For the Subject of the Proposition I shall Consider therein,
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1912
First, all the Particulars in the severall branches of those things that are necessarie to make up the way to true happinesse.
First, all the Particulars in the several branches of those things that Are necessary to make up the Way to true happiness.
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1913
Secondly, I shall recollect the generall of all these particulars, and the summe of them. To begin with the particulars first;
Secondly, I shall recollect the general of all these particulars, and the sum of them. To begin with the particulars First;
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1914
there bee three things which I doe affirme in it to concurre to make up the entire and full way to the true and perfect happinesse, there be three things which I do affirm in it to concur to make up the entire and full Way to the true and perfect happiness,
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1915
and in every one of them I shall distinctly mention both the acts that are required,
and in every one of them I shall distinctly mention both the acts that Are required,
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1916
and the qualitie of those acts.
and the quality of those acts.
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1917
The first branch belongs to the matter of understanding, where there is a double act, viz. 1. Knowledge. 2. Beliefe.
The First branch belongs to the matter of understanding, where there is a double act, viz. 1. Knowledge. 2. Belief.
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1918
And the qualification of those is, 1. A sound knowledge. 2. A sound beliefe.
And the qualification of those is, 1. A found knowledge. 2. A found belief.
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1919
The second branch containes likewise (as all the rest) A double act of the affections.
The second branch contains likewise (as all the rest) A double act of the affections.
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1920
1. Of Feare. 2. Of Love. And the qualification of these is, they must bee soveraigne. 1. Of fear. 2. Of Love. And the qualification of these is, they must be sovereign.
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Image 78
1921
The third branch belonging to the whole, and as the issue of both these, containes a double act, 1. Of Repentance. 2. Of Obedience.
The third branch belonging to the Whole, and as the issue of both these, contains a double act, 1. Of Repentance. 2. Of obedience.
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1922
And the qualification of both these is expressed in this word, they must be syncere. Now briefly to give light to each of those, so far as shall be necessary.
And the qualification of both these is expressed in this word, they must be sincere. Now briefly to give Light to each of those, so Far as shall be necessary.
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1923
To begin with the first thing necessary for matter of understanding, the first act belongs, To Knowledge. The second to Beliefe. To begin with the First thing necessary for matter of understanding, the First act belongs, To Knowledge. The second to Belief.
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1924
To begin with knowledge 1. In the generall, that there is nothing so sutable to the nature of man, who is of an intellectuall nature, To begin with knowledge 1. In the general, that there is nothing so suitable to the nature of man, who is of an intellectual nature,
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1925
nor nothing more neere of kin to happinesse, then to bee advanced to knowledge:
nor nothing more near of kin to happiness, then to be advanced to knowledge:
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1926
Ignorance and blindnesse is the brutizing, and knowledge is the highest perfection of the intellectual nature,
Ignorance and blindness is the brutizing, and knowledge is the highest perfection of the intellectual nature,
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1927
and there is no knowledge whatsoever (if reall knowledge in any kinde, and not falsly so called) but is very conducible to our good,
and there is no knowledge whatsoever (if real knowledge in any kind, and not falsely so called) but is very conducible to our good,
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Image 78
1928
and happinesse, though very remote and far of, and therefore to take it in particular.
and happiness, though very remote and Far of, and Therefore to take it in particular.
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1929
2 That knowledge in particular which is neerest in relation with, and of most proper concernment, on which our happinesse depends most, in one word is, 1 The Knowledge of God. 2 That knowledge in particular which is nearest in Relation with, and of most proper concernment, on which our happiness depends most, in one word is, 1 The Knowledge of God.
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1930
2 Of Divine things that appertain unto him; that are in relation and reference to him:
2 Of Divine things that appertain unto him; that Are in Relation and Referente to him:
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1931
other knowledge may be a very good light and ornament to our life, and may strengthen and further us in many things,
other knowledge may be a very good Light and ornament to our life, and may strengthen and further us in many things,
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Image 78
1932
and may be subservient and usefull even to the knowledge of God;
and may be subservient and useful even to the knowledge of God;
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Image 78
1933
But all other knowledge is nothing towards our happines in comparison of the knowledge of God, and of divine things.
But all other knowledge is nothing towards our happiness in comparison of the knowledge of God, and of divine things.
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1934
1. To mention briefly without any inlargment some few things necessary to be known concerning God, which have neere relation to,
1. To mention briefly without any Enlargement Some few things necessary to be known Concerning God, which have near Relation to,
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Image 78
1935
and neere connection with our happines.
and near connection with our happiness.
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1936
1. There must be knowledge of God in his excellent nature, shining partly in, 1. His glorious Attributes. 2. His glorious Workes. 1. There must be knowledge of God in his excellent nature, shining partly in, 1. His glorious Attributes. 2. His glorious Works.
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1937
1. We must know something in some degree concerning the Attributes, wherein he transcends all other things whatsoever:
1. We must know something in Some degree Concerning the Attributes, wherein he transcends all other things whatsoever:
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1938
some thing of necessitie must be knowne this way, because all the reason of any act of Religion that is to be performed unto God, which is peculiarly due to God, is founded upon his supereminent excellencie, which is not communicable to any creature whatever, being not so qualified:
Some thing of necessity must be known this Way, Because all the reason of any act of Religion that is to be performed unto God, which is peculiarly due to God, is founded upon his supereminent excellency, which is not communicable to any creature whatever, being not so qualified:
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1939
as (not to meddle with particulars) the infinitenesse of God, the power, knowledge, and goodnesse of God:
as (not to meddle with particulars) the infiniteness of God, the power, knowledge, and Goodness of God:
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1940
there must be some knowledge of these in some degree and measure, or else I shall not respect God as God, nor worship God, or make any dependance on him as God, for my dependance on him by faith must have relation to the excellencie of God, to have a bottome, foundation and ground-worke on that.
there must be Some knowledge of these in Some degree and measure, or Else I shall not respect God as God, nor worship God, or make any dependence on him as God, for my dependence on him by faith must have Relation to the excellency of God, to have a bottom, Foundation and groundwork on that.
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1941
2 God is to be knowne in his workes, the workes of creation and providence are the maine, 2 God is to be known in his works, the works of creation and providence Are the main,
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1942
and so in those excellencies of relation that depend on these, for by vertue of this, that he is creator and governour of the world, hee must needs bee the Lord of all,
and so in those excellencies of Relation that depend on these, for by virtue of this, that he is creator and governor of the world, he must needs be the Lord of all,
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1943
and all creatures are and must bee servicable to him: for dominion and soveraigntie over another, God could not have, except he had made it;
and all creatures Are and must be serviceable to him: for dominion and sovereignty over Another, God could not have, except he had made it;
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1944
and there was nothing till hee made manifest his excellencie in some works, nothing but himselfe,
and there was nothing till he made manifest his excellency in Some works, nothing but himself,
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1945
now no man hath dominion in regard of himselfe, to speake properly, as a Lordship, for that is a relative attribute reflecting on the workes of God;
now no man hath dominion in regard of himself, to speak properly, as a Lordship, for that is a relative attribute reflecting on the works of God;
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1946
when God had made the world and the creatures in it, there was a resultancie and relation arised out of that, betweene him,
when God had made the world and the creatures in it, there was a resultancy and Relation arised out of that, between him,
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1947
and his workes, they are his workmanship and all his creatures, and servicable at his disposing,
and his works, they Are his workmanship and all his creatures, and serviceable At his disposing,
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1948
and he as their Lord disposeth and ordereth all, and so much of necessitie must be knowne in generall, to lay a tolerable foundation for any religious carriage,
and he as their Lord Disposeth and Ordereth all, and so much of necessity must be known in general, to lay a tolerable Foundation for any religious carriage,
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1949
and deportment of a man towards God.
and deportment of a man towards God.
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1950
2. There is an other maine thing to be knowne concerning God, and that is, he must be knowne not only according to the excellencie of his nature, but in his revealed will: 2. There is an other main thing to be known Concerning God, and that is, he must be known not only according to the excellency of his nature, but in his revealed will:
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1951
A man must know some thing concerning the revealed will of God, what is, and what is not pleasing and acceptable unto him in any religion;
A man must know Some thing Concerning the revealed will of God, what is, and what is not pleasing and acceptable unto him in any Religion;
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1952
for no religion can have any acceptance, or be of any worth, except it be regulated by the will of God:
for no Religion can have any acceptance, or be of any worth, except it be regulated by the will of God:
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1953
to doe those things that wee doe out of our owne heads and fancies, which wee thinke should please God,
to do those things that we do out of our own Heads and fancies, which we think should please God,
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1954
or else God should have nothing, is that which God abhorreth, and for which he will requite you with a quis, requisivit, who hath required these things? we must know therfore the revealed will of God (to mention no other thing) in the main substantiall thing, viz. that God is pleased to enter into covenant with man ;
or Else God should have nothing, is that which God abhorreth, and for which he will requite you with a quis, requisivit, who hath required these things? we must know Therefore the revealed will of God (to mention no other thing) in the main substantial thing, viz. that God is pleased to enter into Covenant with man;
cc av np1 vmd vhi pix, vbz d r-crq np1 vvz, cc p-acp r-crq pns31 vmb vvi pn22 p-acp dt fw-la, fw-la, r-crq vhz vvn d n2? pns12 vmb vvi av dt vvn n1 pp-f np1 (pc-acp vvi dx j-jn n1) p-acp dt j j n1, n1 cst np1 vbz vvn pc-acp vvi p-acp n1 p-acp n1;
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Image 78
1955
and except we know the substance, and the maine of the covenant betweene God and man, in which God is pleased to reveale himselfe concerning the way to our happinesse: which containes,
and except we know the substance, and the main of the Covenant between God and man, in which God is pleased to reveal himself Concerning the Way to our happiness: which contains,
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Image 78
1956
1 Partly, what hee commands and requires at our hands, whether, In a legall way. Or in an evangelicall way.
1 Partly, what he commands and requires At our hands, whither, In a Legal Way. Or in an Evangelical Way.
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Image 78
1957
1 In the legall covenant, perfect obedience is required, and so perfect holinesse, and perfect righteousnesse.
1 In the Legal Covenant, perfect Obedience is required, and so perfect holiness, and perfect righteousness.
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Image 78
1958
2 In the evangelicall covenant, obedience is not so required, though there be still a naturall obligation on man to God, hee oweth him all obedience,
2 In the Evangelical Covenant, Obedience is not so required, though there be still a natural obligation on man to God, he owes him all Obedience,
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Image 78
1959
and that cannot be dissolved, the obligation cannot be cancelled, there can come no supervenient thing in the world to take it off, much more is it farre from grace to annihilate the obligation of obedience, it only heales the inabilitie of man, and sets him in power;
and that cannot be dissolved, the obligation cannot be canceled, there can come no supervenient thing in the world to take it off, much more is it Far from grace to annihilate the obligation of Obedience, it only heals the inability of man, and sets him in power;
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Image 78
1960
but yet obedience now though it be required, it is in another way, not in the vigour of perfection, of obedience, but so as that all perfection of obedience is made up by the addition of two other things which the legall covenant was ignorant of, and that is,
but yet Obedience now though it be required, it is in Another Way, not in the vigour of perfection, of Obedience, but so as that all perfection of Obedience is made up by the addition of two other things which the Legal Covenant was ignorant of, and that is,
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Image 78
1961
1 Faith in Christ, that what I come short of in my owne performance, and so could not satisfie the Law or God,
1 Faith in christ, that what I come short of in my own performance, and so could not satisfy the Law or God,
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Image 78
1962
and the Justice of God, I therefore goe out of my selfe to finde it in another,
and the justice of God, I Therefore go out of my self to find it in Another,
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Image 78
1963
and lay my confidence on another, who hath paid the price for my happinesse, and made up what was wanting in me:
and lay my confidence on Another, who hath paid the price for my happiness, and made up what was wanting in me:
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1964
obedience is now supplied by faith which is evangelicall, and which the law knew not of before.
Obedience is now supplied by faith which is Evangelical, and which the law knew not of before.
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Image 78
1965
2 Obedience is now made up by repentance, that though a man doth not keepe a constant tenour of exact and rigourous obedience,
2 obedience is now made up by Repentance, that though a man does not keep a constant tenor of exact and rigorous Obedience,
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Image 78
1966
yet there comes in a supplie of that in another evangelicall way, making it whole by repentance, by sorrowing and mourning for those failings,
yet there comes in a supply of that in Another Evangelical Way, making it Whole by Repentance, by sorrowing and mourning for those failings,
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Image 78
1967
and walking humbly before God, the same obedience is required as much as before, but the rigour is not exacted:
and walking humbly before God, the same Obedience is required as much as before, but the rigour is not exacted:
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Image 78
1968
but God is pleased to accept of repentance such as may proceed from faith, so that now our obedience is supplied by repentance,
but God is pleased to accept of Repentance such as may proceed from faith, so that now our Obedience is supplied by Repentance,
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Image 78
1969
for out failings in the exactnesse of it:
for out failings in the exactness of it:
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Image 78
1970
Now I speak of these things only as things to bee knowne and believed, the the summe as least of Gods covenant, by which he is pleased to dispense happinesse to us, in what way,
Now I speak of these things only as things to be known and believed, the the sum as least of God's Covenant, by which he is pleased to dispense happiness to us, in what Way,
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1971
and what he requires at our hands towards the attaining of it, before he will bestow it upon us:
and what he requires At our hands towards the attaining of it, before he will bestow it upon us:
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Image 78
1972
there must bee some good degree of knowledge of these things, but yet this is not all the ground-worke laid towards happinesse.
there must be Some good degree of knowledge of these things, but yet this is not all the groundwork laid towards happiness.
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Image 78
1973
2 Therefore we must know not only what God commands in the substance of the covenant, 2 Therefore we must know not only what God commands in the substance of the Covenant,
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1974
but how God commends this covenant unto us, and how he ratifieth it,
but how God commends this Covenant unto us, and how he ratifieth it,
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Image 78
1975
1 By menaces, in which we know the sanctions and threatnings of wrath, upon our breach and neglect of what God requires of us in the covenant.
1 By menaces, in which we know the sanctions and threatenings of wrath, upon our breach and neglect of what God requires of us in the Covenant.
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1976
2 By promises on Gods part, in which we may see what we may expert from God and looke for at his hands if we doe performe what he requires:
2 By promises on God's part, in which we may see what we may expert from God and look for At his hands if we do perform what he requires:
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1977
now the covenant containes both the promises of this life, and the promises of a better life:
now the Covenant contains both the promises of this life, and the promises of a better life:
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Image 78
1978
These things all belong to the substance of the covenant betweene God and man, and containe the way by which he conveighs happinesse unto us, and therefore must be knowne;
These things all belong to the substance of the Covenant between God and man, and contain the Way by which he conveys happiness unto us, and Therefore must be known;
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Image 78
1979
but I speak only of knowledge in the act.
but I speak only of knowledge in the act.
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Image 78
1980
2 Now lest there should bee any thing wanting in the branch of knowledge, I adde this to make a supply of it:
2 Now lest there should be any thing wanting in the branch of knowledge, I add this to make a supply of it:
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Image 78
1981
only to mention it therefore and so to passe; There must be the knowledge of Divine things.
only to mention it Therefore and so to pass; There must be the knowledge of Divine things.
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Image 78
1982
The knowledge of God in his nature and in his will, and of divine things that pertaine to these, that have a necessary connexion with these. 2 Faith in God:
The knowledge of God in his nature and in his will, and of divine things that pertain to these, that have a necessary connexion with these. 2 Faith in God:
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1983
there must bee a liking in the understanding: there must be a liking in the understanding:
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1984
a man hath an apprehension of these things, but a bare apprehension of these things is not sufficient,
a man hath an apprehension of these things, but a bore apprehension of these things is not sufficient,
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Image 78
1985
but it must bee an apprehension and knowledge joyned with faith ; believing and assenting to those things wee doe apprehend:
but it must be an apprehension and knowledge joined with faith; believing and assenting to those things we do apprehend:
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Image 78
1986
a man may know something (suppose concerning heaven) that another man may tell him,
a man may know something (suppose Concerning heaven) that Another man may tell him,
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Image 78
1987
but hee may believe it no more than a fable;
but he may believe it no more than a fable;
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Image 78
1988
or hee may be able to discourse and describe it as well as another, but if so be a man yeelds an assent or beliefe unto it,
or he may be able to discourse and describe it as well as Another, but if so be a man yields an assent or belief unto it,
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Image 78
1989
so as he conceives a realitie in the thing, and a substance, so as it is not fabular and imaginary, but reall, this is faith:
so as he conceives a reality in the thing, and a substance, so as it is not fabular and imaginary, but real, this is faith:
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Image 78
1990
when the mind of man closeth, and assenteth, and consenteth unto it:
when the mind of man closeth, and assenteth, and consenteth unto it:
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Image 78
1991
I meane no more here by faith then an assent, though I know it comprehends more then this, which is the reason of the mistake of many Divines,
I mean no more Here by faith then an assent, though I know it comprehends more then this, which is the reason of the mistake of many Divines,
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Image 78
1992
and of the diversitie of opinions that is among them, and so of their contradictions one of another;
and of the diversity of opinions that is among them, and so of their contradictions one of Another;
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Image 78
1993
I say, the not cleare observing of the use of the word:
I say, the not clear observing of the use of the word:
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Image 78
1994
but every one understands the word in his owne sense, and so takes up opinions according to his owne mind,
but every one understands the word in his own sense, and so Takes up opinions according to his own mind,
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Image 78
1995
and so makes contradictions, which oftentimes, are about matter of words:
and so makes contradictions, which oftentimes, Are about matter of words:
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Image 78
1996
now I say, faith comprehends not only the act of the understanding, but the act of the will too,
now I say, faith comprehends not only the act of the understanding, but the act of the will too,
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Image 78
1997
so as the will doth imbrace and adhere and cleave to those truths, which the understanding conceives:
so as the will does embrace and adhere and cleave to those truths, which the understanding conceives:
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Image 78
1998
and not only imbracing meerely by the assent to the truth of it, but by closing with the good of it, tasting and relishing it:
and not only embracing merely by the assent to the truth of it, but by closing with the good of it, tasting and relishing it:
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Image 78
1999
as faith in Christ is not only the assenting of a mans mind that Christ is the Saviour,
as faith in christ is not only the assenting of a men mind that christ is the Saviour,
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Image 78
2000
but a resultancie of the will on Christ as a Saviour, embracing of him, and loving, esteeming,
but a resultancy of the will on christ as a Saviour, embracing of him, and loving, esteeming,
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Image 78
2001
and honouring him as a Saviour:
and honouring him as a Saviour:
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2002
the Scripture comprehends both these together, and there is a rule for it, which the Rabbins give for the opening of the Scripture, viz. verba sensus etiam denotant affectus:
the Scripture comprehends both these together, and there is a Rule for it, which the Rabbis give for the opening of the Scripture, viz. verba sensus etiam denotant affectus:
dt n1 vvz d d av, cc pc-acp vbz dt n1 p-acp pn31, r-crq dt n2 vvb p-acp dt n-vvg pp-f dt n1, n1 fw-la fw-la fw-la n1 fw-la:
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Image 78
2003
words in the Scripture which seeme too imply matter of understanding only, import also matter of affection:
words in the Scripture which seem too imply matter of understanding only, import also matter of affection:
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2004
as in that place, Iohn 17.3.
as in that place, John 17.3.
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2005
This is eternall life to know thee, &c. It is not bare knowledge the Scripture means there, but knowledge joyned with affections:This is Eternal life to know thee, etc. It is not bore knowledge the Scripture means there, but knowledge joined with affections:
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2006
And so in the Psalme 1.6.
And so in the Psalm 1.6.
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2007
The Lord knoweth the way of the godly, &c. It is not a bare knowledge only,The Lord Knoweth the Way of the godly, etc. It is not a bore knowledge only,
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Image 78
2008
for then there were no more said of them, then of the wicked;
for then there were no more said of them, then of the wicked;
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2009
but it is meant of a knowledge peculiar to the godly, and therefore it is not a bare knowledge:
but it is meant of a knowledge peculiar to the godly, and Therefore it is not a bore knowledge:
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Image 78
2010
for the way of the wicked shall perish, implying hee knowes the one with approbation of, and delighting in his wayes: and that is the meaning.
for the Way of the wicked shall perish, implying he knows the one with approbation of, and delighting in his ways: and that is the meaning.
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2011
So that now to draw up this, there be two things to make up this faith, this believing, this assent,
So that now to draw up this, there be two things to make up this faith, this believing, this assent,
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2012
for I go no farther here.
for I go no farther Here.
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2013
1 There is a closing with a Divine truth, To Gods truth with a truth of God, for faith cannot be extended beyond this branch, in this Theologicall sense wee now speake of, it is true, there is a humane faith, which embraceth and looketh on a humane truth,
1 There is a closing with a Divine truth, To God's truth with a truth of God, for faith cannot be extended beyond this branch, in this Theological sense we now speak of, it is true, there is a humane faith, which Embraceth and looks on a humane truth,
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2014
but this Divine faith which is necessarie to salvation, and the way to happinesse respecteth only divine truths of God.
but this Divine faith which is necessary to salvation, and the Way to happiness respecteth only divine truths of God.
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2015
2 It implies not only the materiall object, which faith lookes on, but also the formall respect, which induceth a man,
2 It Implies not only the material Object, which faith looks on, but also the formal respect, which induceth a man,
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2016
and that is the testimonie of God, so that there is an assenting to a truth of God,
and that is the testimony of God, so that there is an assenting to a truth of God,
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(8) sermon (DIV2)
490
Image 78
2017
for a divine testimonies, for Gods words sake:
for a divine testimonies, for God's words sake:
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(8) sermon (DIV2)
490
Image 78
2018
And now joyne both these together, and they will both concurre together in the way to happinesse:
And now join both these together, and they will both concur together in the Way to happiness:
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(8) sermon (DIV2)
490
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2019
All the knowledge wee have here in this life is but a knowledge of faith, such a knowledge as is founded altogether on the testimonie of those divine truths, which God hath revealed unto us,
All the knowledge we have Here in this life is but a knowledge of faith, such a knowledge as is founded altogether on the testimony of those divine truths, which God hath revealed unto us,
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(8) sermon (DIV2)
490
Image 78
2020
and not founded on any evidence or demonstration of Scripture, for all the stresse of it lyeth on the stresse of divine revelation.
and not founded on any evidence or demonstration of Scripture, for all the stress of it lies on the stress of divine Revelation.
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(8) sermon (DIV2)
490
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2021
2 Besides this act, there is I told you the manner or the qualification of this Act, and that is, 1. A Sound knowledge. 2. A Sound faith. 2 Beside this act, there is I told you the manner or the qualification of this Act, and that is, 1. A Found knowledge. 2. A Found faith.
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(8) sermon (DIV2)
491
Image 78
2022
For this is a step likewise towards happinesse, a sound knowledge, and a sound faith, take both together,
For this is a step likewise towards happiness, a found knowledge, and a found faith, take both together,
p-acp d vbz dt n1 av p-acp n1, dt j n1, cc dt j n1, vvb d av,
(8) sermon (DIV2)
492
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2023
and to circumscribe the soliditie and soundnesse of knowledge and faith, I shall comprehend it in these two things: 1 Due matter, and extension. 2 Due manner, and intension.
and to circumscribe the solidity and soundness of knowledge and faith, I shall comprehend it in these two things: 1 Due matter, and extension. 2 Due manner, and intention.
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(8) sermon (DIV2)
492
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2024
1. It must have due matter and extension to these things: 1. It must have due matter and extension to these things:
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(8) sermon (DIV2)
493
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2025
it must extend and reach to all those things that are necessarie to bee knowne and believed:
it must extend and reach to all those things that Are necessary to be known and believed:
pn31 vmb vvi cc vvi p-acp d d n2 cst vbr j pc-acp vbi vvn cc vvn:
(8) sermon (DIV2)
493
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2026
and then it is sound knowledge and sound faith, when it reacheth to all those things that are necessarie,
and then it is found knowledge and found faith, when it reaches to all those things that Are necessary,
cc av pn31 vbz j n1 cc j n1, c-crq pn31 vvz p-acp d d n2 cst vbr j,
(8) sermon (DIV2)
493
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2027
for whatsoever things are not necessary, bur accessarie, a man may bee ignorant of them,
for whatsoever things Are not necessary, burr accessary, a man may be ignorant of them,
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(8) sermon (DIV2)
493
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2028
yea and a man may erre in them, and yet bee not out of the way to salvation,
yea and a man may err in them, and yet be not out of the Way to salvation,
uh cc dt n1 vmb vvi p-acp pno32, cc av vbb xx av pp-f dt n1 p-acp n1,
(8) sermon (DIV2)
493
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2029
nor in any danger simply, as concerning some things that are not clearly revealed, and of some things too that are clearly revealed,
nor in any danger simply, as Concerning Some things that Are not clearly revealed, and of Some things too that Are clearly revealed,
ccx p-acp d n1 av-j, c-acp vvg d n2 cst vbr xx av-j vvn, cc pp-f d n2 av cst vbr av-j vvn,
(8) sermon (DIV2)
493
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2030
as it matters not whether or no we know the forme of Noahs Arke, or of Salomons Temple, &c. But for those things that are necessarie to salvation, solid knowledg and beliefe must reach to all those.
as it matters not whither or not we know the Form of Noahs Ark, or of Solomon's Temple, etc. But for those things that Are necessary to salvation, solid knowledge and belief must reach to all those.
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(8) sermon (DIV2)
493
Image 78
2031
Now there is a double necessity, as the Schools doe distinguish. 1. Necessitas praecepti. 2. Necessitas medii.
Now there is a double necessity, as the Schools do distinguish. 1. Necessity Precepts. 2. Necessity medii.
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(8) sermon (DIV2)
494
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2032
I do not intend so much concerning the former, as concerning the later, yet something I will speak briefly of either.
I do not intend so much Concerning the former, as Concerning the later, yet something I will speak briefly of either.
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(8) sermon (DIV2)
495
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2033
First, for necessitas praecepti, Necessarie as a precept. things necessary in regard that God hath commanded them:
First, for Necessity Precepts, Necessary as a precept. things necessary in regard that God hath commanded them:
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(8) sermon (DIV2)
496
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2034
and a thing may be necessarie to be knowne in a more rigid sense, which is such an one as a man cannot possibly attaine to the end without it.
and a thing may be necessary to be known in a more rigid sense, which is such an one as a man cannot possibly attain to the end without it.
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(8) sermon (DIV2)
496
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2035
2 Necessitate medii, necessarie as a meanes, the want of which, and the deprivation of which, will exclude a man from salvation.
2 Necessitate medii, necessary as a means, the want of which, and the deprivation of which, will exclude a man from salvation.
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(8) sermon (DIV2)
497
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2036
Now there are many things, necessitate praecepti, which a man is bound to know; it admits of a great latitude:
Now there Are many things, necessitate Precepts, which a man is bound to know; it admits of a great latitude:
av a-acp vbr d n2, n1 fw-la, r-crq dt n1 vbz vvn pc-acp vvi; pn31 vvz pp-f dt j n1:
(8) sermon (DIV2)
497
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2037
every man is bound to imploy his wits and parts to get as much as may be, to be rich in knowledge, especially some men according to the proportion of the place they are in;
every man is bound to employ his wits and parts to get as much as may be, to be rich in knowledge, especially Some men according to the proportion of the place they Are in;
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(8) sermon (DIV2)
497
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2038
as the Priests lips shall preserve knowledge, and therefore the command lyeth on them to read, as the Priests lips shall preserve knowledge, and Therefore the command lies on them to read,
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(8) sermon (DIV2)
497
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2039
and to studie to attaine to this (as Paul exhorts Timothie: ) and to get a further measure of knowledge then is necessarie for others;
and to study to attain to this (as Paul exhorts Timothy:) and to get a further measure of knowledge then is necessary for Others;
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(8) sermon (DIV2)
497
Image 78
2040
because they are to be as nurses to feed themselves and others: so that there be many things necessary necessitate praecepti, to bee knowne:
Because they Are to be as Nurse's to feed themselves and Others: so that there be many things necessary necessitate Precepts, to be known:
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(8) sermon (DIV2)
497
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2041
but yet a man may be ignorant of many things not necessary to salvation: and that I mainly intend, knowledge in things that are absolutely necessary to salvation:
but yet a man may be ignorant of many things not necessary to salvation: and that I mainly intend, knowledge in things that Are absolutely necessary to salvation:
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(8) sermon (DIV2)
497
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2042
Now it is a very hard thing, and Divines have been at a long stand about it, Now it is a very hard thing, and Divines have been At a long stand about it,
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(8) sermon (DIV2)
497
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2043
and much puzled in it, how to circumscribe or innumerate, how to determine, what things,
and much puzzled in it, how to circumscribe or innumerate, how to determine, what things,
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(8) sermon (DIV2)
497
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2044
and how many are necessary to be knowne to salvation, which it a man know not, he is out of the way to salvation,
and how many Are necessary to be known to salvation, which it a man know not, he is out of the Way to salvation,
cc c-crq d vbr j pc-acp vbi vvn p-acp n1, r-crq pn31 dt n1 vvb xx, pns31 vbz av pp-f dt n1 p-acp n1,
(8) sermon (DIV2)
497
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2045
and not in a possibilitie of salvation, I say, it is a very hard thing to doe this in particular, to goe and point out every one that is necessary to salvation absolutely:
and not in a possibility of salvation, I say, it is a very hard thing to do this in particular, to go and point out every one that is necessary to salvation absolutely:
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(8) sermon (DIV2)
497
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2046
but I conceive this to bee neither a materiall nor satisfactorie way, there be some things which God hath required of absolute necessity to be known,
but I conceive this to be neither a material nor satisfactory Way, there be Some things which God hath required of absolute necessity to be known,
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(8) sermon (DIV2)
497
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2047
as that without faith it is impossible to please God, or to come to attaine salvation,
as that without faith it is impossible to please God, or to come to attain salvation,
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(8) sermon (DIV2)
497
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2048
and I would reduce all to that, namely, to all those truths of God, which if a man know not, hee is not able to produce and act a saving faith:
and I would reduce all to that, namely, to all those truths of God, which if a man know not, he is not able to produce and act a Saving faith:
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(8) sermon (DIV2)
497
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2049
so that he may rightly and cordially lay hold on the Lord Iesus christ: all articles of knowledge without which this cannot bee done absolutely, these and these alone, (no other things) are absolutely necessary to bee knowne under pain of damnation, and losse of salvation:
so that he may rightly and cordially lay hold on the Lord Iesus Christ: all Articles of knowledge without which this cannot be done absolutely, these and these alone, (no other things) Are absolutely necessary to be known under pain of damnation, and loss of salvation:
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(8) sermon (DIV2)
497
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2050
nothing I say but those truths, which alone if I do know, I may be enabled and put in a competent state to produce a reall act of faith in Christ: if I do know that I am salvabilis, if I have so much knowledge as to light me to Christ, as the starre did the Wisemen,
nothing I say but those truths, which alone if I do know, I may be enabled and put in a competent state to produce a real act of faith in christ: if I do know that I am salvabilis, if I have so much knowledge as to Light me to christ, as the star did the Wise men,
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(8) sermon (DIV2)
497
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2051
so much knowledge as this, that will sufficiently and safely lead me to Christ, so that I may be really united to,
so much knowledge as this, that will sufficiently and safely led me to christ, so that I may be really united to,
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(8) sermon (DIV2)
497
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2052
and incorporated in Christ, so much knowledge is absolutely necessarie, and who ever hath, or hath not, is,
and incorporated in christ, so much knowledge is absolutely necessary, and who ever hath, or hath not, is,
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(8) sermon (DIV2)
497
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2053
or is not, in a way to, and a state of salvation: there is no knowledge but this absolutely necessary, necessitate medii, to grow and increase in:
or is not, in a Way to, and a state of salvation: there is no knowledge but this absolutely necessary, necessitate medii, to grow and increase in:
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(8) sermon (DIV2)
497
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2054
many things, as in regard of our place and the like is necessarie to bee known, necessitate praecepti, but not absolutely necessarie as chose principalls are that doe belong to the covenant of God in Christ, and doe leade and inable a man to the exercising of a lively act of faith in Christ: Then knowledge is sound,
many things, as in regard of our place and the like is necessary to be known, necessitate Precepts, but not absolutely necessary as chosen principals Are that do belong to the Covenant of God in christ, and do lead and inable a man to the exercising of a lively act of faith in christ: Then knowledge is found,
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(8) sermon (DIV2)
497
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2055
and so faith when it reacheth in regard of the matter and extension to all those things that are necessarie,
and so faith when it reaches in regard of the matter and extension to all those things that Are necessary,
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(8) sermon (DIV2)
497
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2056
and wants nothing that is necessarie, but reacheth and comprehends all that is necessary to salvation.
and Wants nothing that is necessary, but reaches and comprehends all that is necessary to salvation.
cc vvz pix cst vbz j, cc-acp vvz cc vvz d cst vbz j p-acp n1.
(8) sermon (DIV2)
497
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2057
Secondly, knowledge may be conceived to be solid in regard of the intension and manner of knowledge:
Secondly, knowledge may be conceived to be solid in regard of the intention and manner of knowledge:
ord, n1 vmb vbi vvn pc-acp vbi j p-acp n1 pp-f dt n1 cc n1 pp-f n1:
(8) sermon (DIV2)
498
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2058
now I will expresse that briefly in two things, It must be 1. Substantiall, penetrative. 2. Operative, effectuall.
now I will express that briefly in two things, It must be 1. Substantial, penetrative. 2. Operative, effectual.
av pns11 vmb vvi cst av-j p-acp crd n2, pn31 vmb vbi crd j, j. crd j-jn, j.
(8) sermon (DIV2)
498
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2059
First, it is a substantiall knowledge, that is a solid knowledge:
First, it is a substantial knowledge, that is a solid knowledge:
ord, pn31 vbz dt j n1, cst vbz dt j n1:
(8) sermon (DIV2)
499
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2060
a man may have a superficiall knowledge of some divine truths, which is so farre from sinking into the heart, that it doth not soake into the braine, but only swimes on it:
a man may have a superficial knowledge of Some divine truths, which is so Far from sinking into the heart, that it does not soak into the brain, but only swimes on it:
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(8) sermon (DIV2)
499
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2061
a man may have a little darke, and obscure glimmering of things, but they cannot sinke in deeply,
a man may have a little dark, and Obscure glimmering of things, but they cannot sink in deeply,
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(8) sermon (DIV2)
499
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2062
nor are solid, whereby hee may apprehend and comprehend the depth of them:
nor Are solid, whereby he may apprehend and comprehend the depth of them:
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(8) sermon (DIV2)
499
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2063
Now such a knowledge as that is a man may have, and it may bee no way beneficiall to him, doe him no good,
Now such a knowledge as that is a man may have, and it may be no Way beneficial to him, do him no good,
av d dt n1 c-acp d vbz dt n1 vmb vhi, cc pn31 vmb vbi dx n1 j p-acp pno31, vdb pno31 dx j,
(8) sermon (DIV2)
499
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2064
nor be any way usefull to him towards the way to happinesse and salvation:
nor be any Way useful to him towards the Way to happiness and salvation:
ccx vbi d n1 j p-acp pno31 p-acp dt n1 p-acp n1 cc n1:
(8) sermon (DIV2)
499
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2065
such a fleetie swimming knowledge a man may have, but 'tis not solid, unlesse it bee substantiall.
such a fleetie swimming knowledge a man may have, but it's not solid, unless it be substantial.
d dt j j-vvg n1 dt n1 vmb vhi, cc-acp pn31|vbz xx j, cs pn31 vbb j.
(8) sermon (DIV2)
499
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2066
Secondly, as it is substantiall, so it is effectuall: and if this be defective I cannot conceive it to bee solid: Secondly, as it is substantial, so it is effectual: and if this be defective I cannot conceive it to be solid:
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(8) sermon (DIV2)
500
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2067
for as for my owne part, I could never comprehend that which Divines have gone about, to be able to put a characteristicall difference in the nature Of knowledge, that a man may bee able to say such a knowledge is,
for as for my own part, I could never comprehend that which Divines have gone about, to be able to put a characteristical difference in the nature Of knowledge, that a man may be able to say such a knowledge is,
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(8) sermon (DIV2)
500
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2068
and such a knowledge is not a saving knowledge, but only as I use to expresse it in this similitude (which seemes very fit) in the sunne:
and such a knowledge is not a Saving knowledge, but only as I use to express it in this similitude (which seems very fit) in the sun:
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2069
the Sunn is the most glorious bodie which is in the heavens, but the Moone hath the next degree to the Sunn in appearance,
the Sun's is the most glorious body which is in the heavens, but the Moon hath the next degree to the Sun's in appearance,
dt ng1 vbz dt av-ds j n1 r-crq vbz p-acp dt n2, cc-acp dt n1 vhz dt ord n1 p-acp dt ng1 p-acp n1,
(8) sermon (DIV2)
500
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2070
yet according to the rules of art, many starres exceed the sunne in magnitude, but the Moone hath only the advantage of neerenesse to the earth, which doth make it appeare so great:
yet according to the rules of art, many Stars exceed the sun in magnitude, but the Moon hath only the advantage of nearness to the earth, which does make it appear so great:
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(8) sermon (DIV2)
500
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2071
but yet though the Sun be the more glorious light, and the Moone somewhat a faint,
but yet though the Sun be the more glorious Light, and the Moon somewhat a faint,
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(8) sermon (DIV2)
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2072
and weake light, which a man may behold, whereas hee cannot the Sunne:
and weak Light, which a man may behold, whereas he cannot the Sun:
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(8) sermon (DIV2)
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2073
yet this light of the Moone hath this peculiar propertie, which he doth more than the Sunne (I speake by way of supposition) the reciprocall ebbing and flowing of the Sea depends on the change of the Moone,
yet this Light of the Moon hath this peculiar property, which he does more than the Sun (I speak by Way of supposition) the reciprocal ebbing and flowing of the Sea depends on the change of the Moon,
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500
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2074
and the Moone which is the weaker light, hath a peculiar propertie in regard of its influence on those bodies that are humid,
and the Moon which is the Weaker Light, hath a peculiar property in regard of its influence on those bodies that Are humid,
cc dt n1 r-crq vbz dt jc n1, vhz dt j n1 p-acp n1 pp-f po31 n1 p-acp d n2 cst vbr j,
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so as that all watry bodies here below depend more on the light of the Moone,
so as that all watery bodies Here below depend more on the Light of the Moon,
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then on the light of the Sunne:
then on the Light of the Sun:
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Now to apply the comparison, for I stand not much to confirme or deny much the philosophicall distinctions;
Now to apply the comparison, for I stand not much to confirm or deny much the philosophical Distinctions;
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There may be as excellent light which may not be saving, for I cannot difference it in light:
There may be as excellent Light which may not be Saving, for I cannot difference it in Light:
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a wicked man may be a great Rabbine, and understand Divine things with a glorious eye like the Sunne;
a wicked man may be a great Rabbis, and understand Divine things with a glorious eye like the Sun;
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and there is no characteristicall difference in it, but it is the influence of it on those lower bodies,
and there is no characteristical difference in it, but it is the influence of it on those lower bodies,
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as the Moone hath the greater influence, though it be the weaker light:
as the Moon hath the greater influence, though it be the Weaker Light:
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So knowledge let it be what it will, if it be good and saving, it hath an influence on the soule.
So knowledge let it be what it will, if it be good and Saving, it hath an influence on the soul.
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There may bee a great deale of knowledge which is not vitall and practicall;
There may be a great deal of knowledge which is not vital and practical;
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which carrieth not the heart and affections along with it, and they that have it, have not saving knowledge,
which Carrieth not the heart and affections along with it, and they that have it, have not Saving knowledge,
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but they that have the least degree of knowledge, so it bee such as hath an influence to draw the heart and affections along with it, to love God,
but they that have the least degree of knowledge, so it be such as hath an influence to draw the heart and affections along with it, to love God,
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and obey God, though it bee I say in a lesser degree, and a weaker light,
and obey God, though it be I say in a lesser degree, and a Weaker Light,
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yet it is indeed, solid and saving knowledge:
yet it is indeed, solid and Saving knowledge:
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such a knowledge as that, which I can say it is a substantiall and a penetrative knowledge, that it doth not swim in the braine,
such a knowledge as that, which I can say it is a substantial and a penetrative knowledge, that it does not swim in the brain,
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but that it doth comprehend those things, not only slabber them over, but it is officiall and operative,
but that it does comprehend those things, not only slabber them over, but it is official and operative,
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and that indeed is the most characteristicall and intrinsecall difference, and it is that which is indeed saving knowledge,
and that indeed is the most characteristical and intrinsical difference, and it is that which is indeed Saving knowledge,
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whether it bee in a greater or lesser measure, so it be operative and effectuall on the affections and actions of men:
whither it be in a greater or lesser measure, so it be operative and effectual on the affections and actions of men:
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this is the first thing in the explication, and belongs to the first branch viz. of understanding, which comprehends knowledge and beliefe.
this is the First thing in the explication, and belongs to the First branch viz. of understanding, which comprehends knowledge and belief.
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Now the second followes, as there must bee solid knowledge and beliefe, so there must bee soveraigne feare and love of God, which depends on the former,
Now the second follows, as there must be solid knowledge and belief, so there must be sovereign Fear and love of God, which depends on the former,
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for then I know knowledge hath done his worke savingly, when it hath raised up, and wrought on the heart and affections:
for then I know knowledge hath done his work savingly, when it hath raised up, and wrought on the heart and affections:
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and among other affections, to speake only of those two, which are indeed the masters of all our affections,
and among other affections, to speak only of those two, which Are indeed the Masters of all our affections,
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and which in regard of the relation betweene us and God, are most predominant, and which are most frequently used and named in Scripture (though I doe not exclude any other) for if the heart bee won, it is impossible but all the rest of the affections must wait and give attendance on that.
and which in regard of the Relation between us and God, Are most predominant, and which Are most frequently used and nam in Scripture (though I do not exclude any other) for if the heart be wone, it is impossible but all the rest of the affections must wait and give attendance on that.
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1 Consider the Act, there must be feare of God, and love of God: 1 Consider the Act, there must be Fear of God, and love of God:
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our knowledge must work so farre as to bring us to a holy feare, and a holy love of God, not in that sense in which it is sometimes taken, not properly a flying away from some evill which is eminent,
our knowledge must work so Far as to bring us to a holy Fear, and a holy love of God, not in that sense in which it is sometime taken, not properly a flying away from Some evil which is eminent,
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and which we are in danger of:
and which we Are in danger of:
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But it is an intentionall feare, that holy awe and reverent respect we beare towards God, in regard of the inward excellencie,
But it is an intentional Fear, that holy awe and reverend respect we bear towards God, in regard of the inward excellency,
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and greatnesse, and majestie of God, that a man stands in awe of, and feares the name of the great God of heaven and earth:
and greatness, and majesty of God, that a man Stands in awe of, and fears the name of the great God of heaven and earth:
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And in regard of the excellent sweetnesse and goodnesse of God; there is not only magnitude, but also pulchritude in God:
And in regard of the excellent sweetness and Goodness of God; there is not only magnitude, but also pulchritude in God:
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hee is not only majesticall to cause all to feare him, but he is also as full of love and grace to draw all in love unto him,
he is not only majestical to cause all to Fear him, but he is also as full of love and grace to draw all in love unto him,
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and both these must be placed upon God. 2 The manner, it must be a soveraigne feare and love:
and both these must be placed upon God. 2 The manner, it must be a sovereign Fear and love:
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as there must be feare of, and love to God, in regard of our distance from God,
as there must be Fear of, and love to God, in regard of our distance from God,
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and his love to us, so this must be soveraigne;
and his love to us, so this must be sovereign;
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and there be two things that I comprehend under it in regard of the manner. 1. A Son-like feare, and love.
and there be two things that I comprehend under it in regard of the manner. 1. A Sonlike Fear, and love.
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2. A Soveraigne feare and love. Not slavish, wire-drawn, and compelled affections: when our affections are extorted and drawn by force, without any naturall sympathie;
2. A Sovereign Fear and love. Not slavish, wiredrawn, and compelled affections: when our affections Are extorted and drawn by force, without any natural Sympathy;
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but it should be a kindly, and a sonne-like affection towards God: our affections must bee melting and dropping towards God, and then it is the best,
but it should be a kindly, and a sonlike affection towards God: our affections must be melting and dropping towards God, and then it is the best,
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as that honey is the best and sweetest that drops out of the combe:
as that honey is the best and Sweetest that drops out of the comb:
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And that which is the maine, as in all other things, and which I desire every one to consider (for as I often say, Nunquam nimis dicitur quod nunquam satis discitur, a man cannot speak that too often which we can never learne too well) that is (as in all other things) God requires the Soveraigntie of the heart towards him, so that wee should have the soveraigne feare and love to him:
And that which is the main, as in all other things, and which I desire every one to Consider (for as I often say, Never nimis dicitur quod Never satis discitur, a man cannot speak that too often which we can never Learn too well) that is (as in all other things) God requires the Sovereignty of the heart towards him, so that we should have the sovereign Fear and love to him:
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to feare him as some pettie thing, that is not sufficient, but wee must feare him above all things:
to Fear him as Some Petty thing, that is not sufficient, but we must Fear him above all things:
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nor to love him as some pettie good, but (although it be a hard point and difficult to reason) as our Saviour Christ speaketh, Except a man hate father and mother, &c. that is all relations,
nor to love him as Some Petty good, but (although it be a hard point and difficult to reason) as our Saviour christ speaks, Except a man hate father and mother, etc. that is all relations,
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even the neerest relation and bond:
even the nearest Relation and bound:
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if our love to God be not such as swallowes up all these when they come in competition,
if our love to God be not such as Swallows up all these when they come in competition,
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when they stand in conjunction, it is not only desirable, but when they come in competition it injoyned, a man must love God,
when they stand in conjunction, it is not only desirable, but when they come in competition it enjoined, a man must love God,
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as that hee must love nothing else in comparison, Thou shalt love the Lord thy God with all thy heart:
as that he must love nothing Else in comparison, Thou shalt love the Lord thy God with all thy heart:
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that is the qualification of our affections, they must be set on God, and they must bee Soveraigne:
that is the qualification of our affections, they must be Set on God, and they must be Sovereign:
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and this is the second thing which puts a man in the way to salvation and happinesse.
and this is the second thing which puts a man in the Way to salvation and happiness.
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3 The third thing follows in order, sound knowledge and beliefe, joyned with soveraigne feare and love, 3 The third thing follows in order, found knowledge and belief, joined with sovereign Fear and love,
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and both these crowned with syncere repentance and obedience, make up the perfect way to all happinesse.
and both these crowned with sincere Repentance and Obedience, make up the perfect Way to all happiness.
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It is not possible where knowledge is saving and right, but that it should worke on the affections,
It is not possible where knowledge is Saving and right, but that it should work on the affections,
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and where knowledge and affection is regulated, they will expresse themselves in action: now this is the summe of all action, repentance and obedience: I mention them first,
and where knowledge and affection is regulated, they will express themselves in actium: now this is the sum of all actium, Repentance and Obedience: I mention them First,
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and then the qualification of them, they must be syncere.
and then the qualification of them, they must be sincere.
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First, for the act of repentance, it was not necessary, nor is not in every state, First, for the act of Repentance, it was not necessary, nor is not in every state,
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as in the state of innocencie, it was not required, for there was no need of it:
as in the state of innocence, it was not required, for there was no need of it:
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but only in the state of the fall, and therefore I passe by that, and only instance in the other,
but only in the state of the fallen, and Therefore I pass by that, and only instance in the other,
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for so farre as repentance is a sorrow and mourning, it comprehends under it the right setting, and rectifying of the affections:
for so Far as Repentance is a sorrow and mourning, it comprehends under it the right setting, and rectifying of the affections:
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if love bee set right, and feare be set right, then all the affections will bee set right on God both of sorrow and joy:
if love be Set right, and Fear be Set right, then all the affections will be Set right on God both of sorrow and joy:
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and the maine thing in repentance (if it be right) is good reformation and obedience, and therefore to speake onely of obedience.
and the main thing in Repentance (if it be right) is good Reformation and Obedience, and Therefore to speak only of Obedience.
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Now obedience is twofold. 1. Morall and Legall obedience, to the Law of God. 2. Evangelicall, to the Gospell of Christ. We must obey both these, wee must obey all the Commandements concerning the Law, and concerning the Gospell: and that I generally propound, we must obey God in the morality of them, which must continue to the worlds end:
Now Obedience is twofold. 1. Moral and Legal Obedience, to the Law of God. 2. Evangelical, to the Gospel of christ. We must obey both these, we must obey all the commandments Concerning the Law, and Concerning the Gospel: and that I generally propound, we must obey God in the morality of them, which must continue to the world's end:
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But that which I speake of, shall be rather concerning the qualification of both these, and that is syncerity.
But that which I speak of, shall be rather Concerning the qualification of both these, and that is sincerity.
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2 The manner or qualification of repentance and obedience, I expresse in one word, when I say they must be syncere: now three be two things that I expresse concerning that. 1. Intrinsecall characters. 2. Extrinsecall cognizances. By these two, syncerity will discover it selfe,
2 The manner or qualification of Repentance and Obedience, I express in one word, when I say they must be sincere: now three be two things that I express Concerning that. 1. Intrinsical characters. 2. Extrinsical cognizances. By these two, sincerity will discover it self,
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and a man may know whether his obedience bee syncere or no. The Intrinsecall Characters which make up synceritie as the maine, are threefold.
and a man may know whither his Obedience be sincere or no. The Intrinsical Characters which make up sincerity as the main, Are threefold.
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1. The Rise and Fountain whence they flow. 2. The Rule whereby they are guided. 3. The Race and end whereunto they are directed. 1. The Rise and Fountain whence they flow. 2. The Rule whereby they Are guided. 3. The Raze and end whereunto they Are directed.
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1. When all the actions of our obedience rise from a right fountaine and a right principle, viz. a perfect heart, endowed and enlightned with knowledge,
1. When all the actions of our Obedience rise from a right fountain and a right principle, viz. a perfect heart, endowed and enlightened with knowledge,
crd c-crq d dt n2 pp-f po12 n1 vvb p-acp dt j-jn n1 cc dt j-jn n1, n1 dt j n1, vvn cc vvn p-acp n1,
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and inflamed with heavenly and divine affections, so as a man produceth obedience in strength: when a man doth obey because hee hath a sonne-like spirit in him:
and inflamed with heavenly and divine affections, so as a man Produceth Obedience in strength: when a man does obey Because he hath a sonlike Spirit in him:
cc vvn p-acp j cc j-jn n2, av c-acp dt n1 vvz n1 p-acp n1: c-crq dt n1 vdz vvi c-acp pns31 vhz dt j n1 p-acp pno31:
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when knowing what the will of God is, being enlightned in his knowledge, and believing it to bee the Word of God, his heart is brought to feare and love God:
when knowing what the will of God is, being enlightened in his knowledge, and believing it to be the Word of God, his heart is brought to Fear and love God:
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and therefore he desireth to shew both these in the fruits of obedience to the will of God,
and Therefore he Desires to show both these in the fruits of Obedience to the will of God,
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and doth all his actions out of this principle, not out of any false respect (as the Wind-Mill) stand and goe by the breath of men:
and does all his actions out of this principle, not out of any false respect (as the Wind-Mill) stand and go by the breath of men:
cc vdz d po31 n2 av pp-f d n1, xx av pp-f d j n1 (c-acp dt n1) vvb cc vvi p-acp dt n1 pp-f n2:
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not out of singular respect for mans sake, or the lawes sake, or their Princes sake:
not out of singular respect for men sake, or the laws sake, or their Princes sake:
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like as it is said of some, the vertue of some lieth in the spectators eye:
like as it is said of Some, the virtue of Some lies in the spectators eye:
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they doe it to approve themselves to them that looke on:
they do it to approve themselves to them that look on:
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wee must not doe what wee doe for by-respects, but then wee doe that wee doe, syncerely;
we must not do what we do for by-respects, but then we do that we do, sincerely;
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when all that we doe ariseth out of this fountaine of holy feare and love unto God:
when all that we do arises out of this fountain of holy Fear and love unto God:
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this is one of the intrinsecall characters, characterizing the syncerity for obedience. 2 And as a man may know it by the principle and rise:
this is one of the intrinsical characters, characterizing the sincerity for Obedience. 2 And as a man may know it by the principle and rise:
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so secondly, wee may know the synceritie of our obedience by the rule according to which we goe:
so secondly, we may know the sincerity of our Obedience by the Rule according to which we go:
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when as a man makes the Word of God the rule and square of his actions,
when as a man makes the Word of God the Rule and square of his actions,
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and hee hath a conscientious eye cast on the word of God that hee draweth his line by it;
and he hath a conscientious eye cast on the word of God that he draws his line by it;
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as a man would draw a line by a rule, and doth every thing exactly with reference to the will and word of God, then it is syncere obedience:
as a man would draw a line by a Rule, and does every thing exactly with Referente to the will and word of God, then it is sincere Obedience:
c-acp dt n1 vmd vvi dt n1 p-acp dt n1, cc vdz d n1 av-j p-acp n1 p-acp dt n1 cc n1 pp-f np1, cs pn31 vbz j n1:
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then I say when it is perpendicul•• and exactly to the Law of God and the Word of God,
then I say when it is perpendicul•• and exactly to the Law of God and the Word of God,
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and in reference to, and relation with that.
and in Referente to, and Relation with that.
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3 And thirdly it will bee syncere in regard of the Race and end, when our obedience is elevated to the right end, the glory of God:
3 And Thirdly it will be sincere in regard of the Raze and end, when our Obedience is elevated to the right end, the glory of God:
crd cc ord pn31 vmb vbi j p-acp n1 pp-f dt n1 cc n1, c-crq po12 n1 vbz vvn p-acp dt j-jn n1, dt n1 pp-f np1:
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when a man doth all out of holy affections towards God, and therefore for his guide takes the rule of Gods Word to guide his obedience by,
when a man does all out of holy affections towards God, and Therefore for his guide Takes the Rule of God's Word to guide his Obedience by,
c-crq dt n1 vdz d av pp-f j n2 p-acp np1, cc av p-acp po31 n1 vvz dt n1 pp-f npg1 n1 pc-acp vvi po31 n1 p-acp,
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and to square all his actions in all his life by: and then lookes up and is elevated to the right end, the glory of God:
and to square all his actions in all his life by: and then looks up and is elevated to the right end, the glory of God:
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That his light might so shine before men, that his Father may bee glorified which is in Heaven:That his Light might so shine before men, that his Father may be glorified which is in Heaven:
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when hee doth all not for some worldly respect, or for himselfe, but is raised through all those transparent things,
when he does all not for Some worldly respect, or for himself, but is raised through all those transparent things,
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and lookes through them all to God:
and looks through them all to God:
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And as the stone through the liquid aire, so hee lookes above all these things and poizeth to,
And as the stone through the liquid air, so he looks above all these things and poizeth to,
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and lookes to, as his end, the glory of God;
and looks to, as his end, the glory of God;
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that hee may approove himselfe to God, that God may bee glorified in all his actions by his obedience:
that he may approve himself to God, that God may be glorified in all his actions by his Obedience:
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obedience is right, intrinsecall, in these three respects: and these are the intrinsecall characters of the synceritie of obedience.
Obedience is right, intrinsical, in these three respects: and these Are the intrinsical characters of the sincerity of Obedience.
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2. There are extrinsicall cognizances, by which a man may bee knowne to the world to bee syncere,
2. There Are extrinsical cognizances, by which a man may be known to the world to be sincere,
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for by this only, his owne spirit and that Spirit which searcheth the spirit, can judge of his synceritie:
for by this only, his own Spirit and that Spirit which Searches the Spirit, can judge of his sincerity:
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and so whether he doth the things which he doth aright or no: but now men cannot imagine of others by these markes;
and so whither he does the things which he does aright or no: but now men cannot imagine of Others by these marks;
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for they cannot enter into a mans secrets, but yet there bee some outward badges, by which men may judge of our synceritie,
for they cannot enter into a men secrets, but yet there be Some outward badges, by which men may judge of our sincerity,
c-acp pns32 vmbx vvi p-acp dt ng1 n2-jn, cc-acp av pc-acp vbi d j n2, p-acp r-crq n2 vmb vvi pp-f po12 n1,
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and by which it may bee apparent to all that we are syncere, and they are these two. 1. A Current universalitie. 2. A Constant perpetuitie of obedience.
and by which it may be apparent to all that we Are sincere, and they Are these two. 1. A Current universality. 2. A Constant perpetuity of Obedience.
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1. A universall current of obedience, reaching to whole latitude and compasse according to which wee should goe, guiding the whole worke of obedience which God hath laid downe in his word for us to doe in these three respects especially. 1 In respect of the Act, eschewing all evill, doing all good. 1. A universal current of Obedience, reaching to Whole latitude and compass according to which we should go, guiding the Whole work of Obedience which God hath laid down in his word for us to do in these three respects especially. 1 In respect of the Act, Eschewing all evil, doing all good.
crd dt j j pp-f n1, vvg p-acp j-jn n1 cc n1 vvg p-acp r-crq pns12 vmd vvi, vvg dt j-jn n1 pp-f n1 r-crq np1 vhz vvn a-acp p-acp po31 n1 p-acp pno12 pc-acp vdi p-acp d crd n2 av-j. crd p-acp n1 pp-f dt n1, vvg d n-jn, vdg d j.
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2. In respect of the Rule, the Decalogue, first and second Table. 3. In respect of the state, generall and particular calling.
2. In respect of the Rule, the Decalogue, First and second Table. 3. In respect of the state, general and particular calling.
crd p-acp n1 pp-f dt n1, dt n1, ord cc ord n1. crd p-acp n1 pp-f dt n1, n1 cc j n-vvg.
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First, obedience if syncere, it is universall in respect of affirmative and negative obedience, in avoiding all evill and doing all good; First, Obedience if sincere, it is universal in respect of affirmative and negative Obedience, in avoiding all evil and doing all good;
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when a man is conscientious not only to avoid one evill, but all evill;
when a man is conscientious not only to avoid one evil, but all evil;
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and so farre as there is any difference, his watchfulnesse against his owne iniquitie his owne evill, his owne darling sinne:
and so Far as there is any difference, his watchfulness against his own iniquity his own evil, his own darling sin:
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hee is as nice to avoid, as watchfull to prevent, as harsh and bitter against that as any:
he is as Nicaenae to avoid, as watchful to prevent, as harsh and bitter against that as any:
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And when hee reacheth out, not only to all negative Divinitive, but to all affirmative,
And when he reaches out, not only to all negative Divinitive, but to all affirmative,
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and to doe all good, to doe what ever God commands, to doe every dutie in particular,
and to do all good, to do what ever God commands, to do every duty in particular,
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and to extend and reach himselfe to all duties in generall, that is one thing in the universalitie.
and to extend and reach himself to all duties in general, that is one thing in the universality.
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2. Obedience if syncere, it is universall to the whole Law ;
2. obedience if sincere, it is universal to the Whole Law;
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when a man lookes on the duties of holinesse, and righteousnesse, and is conscientious in walking with God,
when a man looks on the duties of holiness, and righteousness, and is conscientious in walking with God,
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and in his addresse towards God in his ordinances, wherein God is pleased to give him the meeting;
and in his address towards God in his ordinances, wherein God is pleased to give him the meeting;
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and to discover himselfe to him; and doth performe those duties of holinesse that God requires of him:
and to discover himself to him; and does perform those duties of holiness that God requires of him:
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Neither doth hee doe this onely towards God, but towards the whole world too; as hee thus walkes in the wayes of holinesse towards God, in the first Table;
Neither does he do this only towards God, but towards the Whole world too; as he thus walks in the ways of holiness towards God, in the First Table;
av-dx vdz pns31 vdi d av-j p-acp np1, cc-acp p-acp dt j-jn n1 av; c-acp pns31 av vvz p-acp dt n2 pp-f n1 p-acp np1, p-acp dt ord n1;
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so hee walkes in the wayes of righteousnesse towards men, with a care and conscience of all righteousnesse, in the second Table:
so he walks in the ways of righteousness towards men, with a care and conscience of all righteousness, in the second Table:
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not only doing no injurie, but on the contrary, excelling in charity.
not only doing no injury, but on the contrary, excelling in charity.
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3. The last thing in this universalitie, is in regard of a mans state, calling, in which hee is;
3. The last thing in this universality, is in regard of a men state, calling, in which he is;
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when a man walkes in an universall obedience, not only in his generall calling as a Christian (which may bee sufficiently circumscribed by what hath beene spoken) but is conscientious in his particular condition and calling in which God hath set him:
when a man walks in an universal Obedience, not only in his general calling as a Christian (which may be sufficiently circumscribed by what hath been spoken) but is conscientious in his particular condition and calling in which God hath Set him:
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as a Minister, a conscientious Minister, as a good Christian; and so a wife, a conscientious wife;
as a Minister, a conscientious Minister, as a good Christian; and so a wife, a conscientious wife;
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and so a childe, a conscientious childe, and a servant, a conscientious servant, and a master, a conscientious master,
and so a child, a conscientious child, and a servant, a conscientious servant, and a master, a conscientious master,
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as well as a good Christian and so all other relations that God sets a man in,
as well as a good Christian and so all other relations that God sets a man in,
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when a man is conscientious not only in some generall way, in a certaine stage like a post-horse;
when a man is conscientious not only in Some general Way, in a certain stage like a post-horse;
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but when God puts him on particular relations and duties, he is conscious in generall and in particular duties too in all the particular relations God hath put him in:
but when God puts him on particular relations and duties, he is conscious in general and in particular duties too in all the particular relations God hath put him in:
cc-acp c-crq np1 vvz pno31 p-acp j n2 cc n2, pns31 vbz j p-acp n1 cc p-acp j n2 av p-acp d dt j n2 np1 vhz vvn pno31 p-acp:
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this is one of the first caracteristicall cognizances viz. universalitie. The second characteristicall cognizance followeth, and that is constant perpetuitie :
this is one of the First caracteristicall cognizances viz. universality. The second characteristical cognizance follows, and that is constant perpetuity:
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when a man keeps a constant tenour that is not for a fit or a spurt, not like some men, who will be for a fit,
when a man keeps a constant tenor that is not for a fit or a spurt, not like Some men, who will be for a fit,
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or in a humour, in a mind to goe to heare a Sermon, but they are not constant,
or in a humour, in a mind to go to hear a Sermon, but they Are not constant,
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and so for prayer and fasting, and the like; but hee is constant in good wayes and will ever live and die in them:
and so for prayer and fasting, and the like; but he is constant in good ways and will ever live and die in them:
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not like a man that takes up resolutions and hath many good intents, but is like a deceitfull bow, or the morning dew, and so starts aside,
not like a man that Takes up resolutions and hath many good intents, but is like a deceitful bow, or the morning due, and so starts aside,
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and all vanisheth away, having no root in the soule at all, or having not root enough,
and all Vanishes away, having no root in the soul At all, or having not root enough,
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as Christ speakes in the Parable, they have not any vertuall station or bottome, and so are like grasse on the house top,
as christ speaks in the Parable, they have not any virtual station or bottom, and so Are like grass on the house top,
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and therefore bring no crop, come to no perfection:
and Therefore bring no crop, come to no perfection:
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there may be some affections darted into the heart of a man, which are not incorporated in him,
there may be Some affections darted into the heart of a man, which Are not incorporated in him,
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and some love, and some affections dart out again like lightning which guids not in, but rather leads a man out of the way:
and Some love, and Some affections dart out again like lightning which guides not in, but rather leads a man out of the Way:
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whereas a constant light guides a man:
whereas a constant Light guides a man:
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even so it is in this case, when a man hath some knowledge, and some affections,
even so it is in this case, when a man hath Some knowledge, and Some affections,
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and some resolutions, which if they bee not incorporated and rooted in a man are nothing,
and Some resolutions, which if they be not incorporated and rooted in a man Are nothing,
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but if they have a spring and a fountaine, there as it were, whereby a man walkes steadfast and continuall in a way of obedience in his ordinary course, then it is syncere;
but if they have a spring and a fountain, there as it were, whereby a man walks steadfast and continual in a Way of Obedience in his ordinary course, then it is sincere;
cc-acp cs pns32 vhb dt n1 cc dt n1, a-acp p-acp pn31 vbdr, c-crq dt n1 vvz j cc j p-acp dt n1 pp-f n1 p-acp po31 j n1, cs pn31 vbz j;
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I know there may be failings, and many of the best Christians may be sometimes out of the way,
I know there may be failings, and many of the best Christians may be sometime out of the Way,
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as you know there is no traveller, but may step out of the way, but it is as you know the phrase, animo revertendi, and so the holy traveller to heaven may be out of the way sometime,
as you know there is no traveller, but may step out of the Way, but it is as you know the phrase, animo revertendi, and so the holy traveller to heaven may be out of the Way sometime,
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but what is his constant course, and constant endeavour, and his ordinary walk, mark that and that will be one of the extrinsecal cognizances, by which a man may judge of anothers synceritie,
but what is his constant course, and constant endeavour, and his ordinary walk, mark that and that will be one of the extrinsical cognizances, by which a man may judge of another's sincerity,
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If I see a man walk in all the ways of God, that he knows,
If I see a man walk in all the ways of God, that he knows,
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and loves, and feares and obeyes God constantly in his ordinary course, and that it is his bent and trade and project and designe to doe so in his whole life, this is an outward evidence and a very good one of his synceritie,
and loves, and fears and obeys God constantly in his ordinary course, and that it is his bent and trade and project and Design to do so in his Whole life, this is an outward evidence and a very good one of his sincerity,
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and the syncerity of his obedience, which is the qualification of the third step in the way to happinesse,
and the sincerity of his Obedience, which is the qualification of the third step in the Way to happiness,
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and thus you have the explication of the point in the particulars.
and thus you have the explication of the point in the particulars.
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The seventh Sermon. PSALME IV. VI. There be many that say, who will shew as any good? Lord, lift thou up the light of thy countenance upon us.
The seventh Sermon. PSALM IV. VI. There be many that say, who will show as any good? Lord, lift thou up the Light of thy countenance upon us.
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WE are on the point of happines, the last time wee came to the way to attaine it,
WE Are on the point of happiness, the last time we Come to the Way to attain it,
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and the point you may remember was this, viz. Sound knowledge and beliefe, joyned with soveraigne feare and love,
and the point you may Remember was this, viz. Found knowledge and belief, joined with sovereign Fear and love,
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and both these crowned with syncere repentance and obedience, guided by the line and light of the true religion, is the only way to true happinesse. and both these crowned with sincere Repentance and Obedience, guided by the line and Light of the true Religion, is the only Way to true happiness.
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Wee have passed over the explication of the point in the particulars of, 1. Knowledge and beliefe, with their qualification:
we have passed over the explication of the point in the particulars of, 1. Knowledge and belief, with their qualification:
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soliditie. 2. Of feare and love, with their qualification: soveraigntie. 3. Repentance and obedience, with their qualification: synceritie. solidity. 2. Of Fear and love, with their qualification: sovereignty. 3. Repentance and Obedience, with their qualification: sincerity.
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Which was the first thing I propounded in the explication of the point.
Which was the First thing I propounded in the explication of the point.
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2 We shall now come to adde a word or two of the second, and that is to take up all these, and to say something of them in the generall, having opened them already in the particulars.
2 We shall now come to add a word or two of the second, and that is to take up all these, and to say something of them in the general, having opened them already in the particulars.
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And there bee but two things, that I shall but touch in a word. 1 All these are required take them together, not one of them alone is sufficient,
And there be but two things, that I shall but touch in a word. 1 All these Are required take them together, not one of them alone is sufficient,
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but all of them joyned together, to make up the perfect way to true happinesse:
but all of them joined together, to make up the perfect Way to true happiness:
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they are all of them in their places of absolute necessitie, and without any one of them a man cannot attaine to that happinesse that we aime at.
they Are all of them in their places of absolute necessity, and without any one of them a man cannot attain to that happiness that we aim At.
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1 All these are required absolutely:
1 All these Are required absolutely:
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Take them divisively, every one of them by themselves, and a man shall see a great, Take them divisively, every one of them by themselves, and a man shall see a great,
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nay an absolute necessitie in every one of them: Knowledge and Faith are necessarie as the very foundation and ground-worke of the whole building:
nay an absolute necessity in every one of them: Knowledge and Faith Are necessary as the very Foundation and groundwork of the Whole building:
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Repentance and obedience, they are necessarie too, as the very issue and product of all, as the evident demonstration of the other:Repentance and Obedience, they Are necessary too, as the very issue and product of all, as the evident demonstration of the other:
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Love and feare those holy affections of the soule, they are necessary too, as the very vitall things, wherein I conceive grace doth principally consist;Love and Fear those holy affections of the soul, they Are necessary too, as the very vital things, wherein I conceive grace does principally consist;
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it is that which demonstrates that our knowledge is saving knowledge, when it hath won the heart,
it is that which demonstrates that our knowledge is Saving knowledge, when it hath wone the heart,
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and wrought on the heart and affections, and it is that which giveth the beautie to all our actions;
and wrought on the heart and affections, and it is that which gives the beauty to all our actions;
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it is the life, and vigour, and grace, and glosse of all that is in them.
it is the life, and vigour, and grace, and gloss of all that is in them.
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The actions donne of themselves, though they issue from a right root of knowledge and faith,
The actions done of themselves, though they issue from a right root of knowledge and faith,
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yet they have no worth, nor are not in the way to happinesse, they are but splended acts,
yet they have no worth, nor Are not in the Way to happiness, they Are but splended acts,
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but splendida peccata, except they arise from this:
but splendida Peccata, except they arise from this:
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so that wee see every one of them is necessarie, all in generall, and every one in particular have a plaine evident necessitie.
so that we see every one of them is necessary, all in general, and every one in particular have a plain evident necessity.
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2 But yet if wee should speake comparitively ; 2 But yet if we should speak comparatively;
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which of all these were the most necessarie, and wherein lyeth the principalitie of these, I conceive in this former respect, every one of them may claime a principalitie,
which of all these were the most necessary, and wherein lies the principality of these, I conceive in this former respect, every one of them may claim a principality,
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and may goe for a principall:
and may go for a principal:
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But yet simply and absolutely, the most characteristical of all these is the qualification of the heart and soul, the changing and turning of the affections:
But yet simply and absolutely, the most characteristical of all these is the qualification of the heart and soul, the changing and turning of the affections:
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when the byas of them is set to God-ward, and heaven-ward, there lyeth the principall:
when the bias of them is Set to Godward, and heavenward, there lies the principal:
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No knowledge for ought I can understand (as I intimated the last time) cannot in the nature of knowledge be termed to bee a characteristicall thing, to bee a notionall thing for a difference:
No knowledge for ought I can understand (as I intimated the last time) cannot in the nature of knowledge be termed to be a characteristical thing, to be a notional thing for a difference:
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a man may have a great deale of light, and understanding, and yet bee out of the way to heaven, and true happinesse.
a man may have a great deal of Light, and understanding, and yet be out of the Way to heaven, and true happiness.
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No nor actions which are surer signes than knowledge, these cannot bee characters of being in the right way to true happinesse;
No nor actions which Are Surer Signs than knowledge, these cannot be characters of being in the right Way to true happiness;
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for a godly man may bee (as I often have expressed it) like a tree which may have life in it,
for a godly man may be (as I often have expressed it) like a tree which may have life in it,
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when it hath neither fruit nor leaves on it; as in the winter time:
when it hath neither fruit nor leaves on it; as in the winter time:
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so that I may not define a tree, a living tree by the fruit and leaves,
so that I may not define a tree, a living tree by the fruit and leaves,
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as though the maine character and crisis of life were tyed on that, for that is a thing which in some season may bee wanting,
as though the main character and crisis of life were tied on that, for that is a thing which in Some season may be wanting,
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and yet the tree may be and is different from a dead stake in the ground:
and yet the tree may be and is different from a dead stake in the ground:
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a dead stake wants the spirit of life at the root, and therefore come in the winter season and you see nothing,
a dead stake Wants the Spirit of life At the root, and Therefore come in the winter season and you see nothing,
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and come in the heat of summer againe, and you find nothing, dead still, and withered, and springs not out;
and come in the heat of summer again, and you find nothing, dead still, and withered, and springs not out;
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but a living tree, he, though some time hee bee hindred for want of the externall favour of the heavens, that it doth not produce his leaves and fruit,
but a living tree, he, though Some time he be hindered for want of the external favour of the heavens, that it does not produce his leaves and fruit,
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as in the winter time, yet when the heavens looke faire and smile on him, and the Sunne returnes in the spring, then it shews the head and life:
as in the winter time, yet when the heavens look fair and smile on him, and the Sun returns in the spring, then it shows the head and life:
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And so it may be with a godly man, actions are not so infallible characters a man may be a living man and yet in a sown, no action left in him:
And so it may be with a godly man, actions Are not so infallible characters a man may be a living man and yet in a sown, no actium left in him:
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a man may be a living Christian, and yet be in some deficiencie of spirit,
a man may be a living Christian, and yet be in Some deficiency of Spirit,
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and in some sown, his spirits bound up, and is not in case for action, alwayes in any kinde:
and in Some sown, his spirits bound up, and is not in case for actium, always in any kind:
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and besides there is more required, then action, to the constitution of grace to set a man in a true condition.
and beside there is more required, then actium, to the constitution of grace to Set a man in a true condition.
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So that I conceive of all these the maine thing and the principall, is the right setting of the heart and affections on God, that is the principall,
So that I conceive of all these the main thing and the principal, is the right setting of the heart and affections on God, that is the principal,
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though every one of them in their severall kindes are necessarie, knowledge as leaves, and actions as fruits in their season;
though every one of them in their several Kinds Are necessary, knowledge as leaves, and actions as fruits in their season;
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these are so necessarie too, that I would rather decline comparisons, but yet when I come to make the most exact search and tryall, especially of living;
these Are so necessary too, that I would rather decline comparisons, but yet when I come to make the most exact search and trial, especially of living;
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the best way is to feele the pulse of the affections, and they are the most certaine signe of life.
the best Way is to feel the pulse of the affections, and they Are the most certain Signen of life.
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And this is the first thing I desire to adde to all the particulars, in a generall consideration; there must bee all had;
And this is the First thing I desire to add to all the particulars, in a general consideration; there must be all had;
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both Knowledge, Affections, and Obedience, all are required.
both Knowledge, Affections, and obedience, all Are required.
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2 But there is an other thing, and that is, All these must be regulated according to the light and line of the true religion: 2 But there is an other thing, and that is, All these must be regulated according to the Light and line of the true Religion:
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It must bee such a knowledge, such sound knowledge; such affections, such soveraigne affections;
It must be such a knowledge, such found knowledge; such affections, such sovereign affections;
pn31 vmb vbi d dt n1, d j n1; d n2, d j-jn n2;
(9) sermon (DIV2)
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such repentance and obedience as are prescribed, and as wee are inabled to performe and exhibit unto God, by Gods light and line, by the line and regiment of the true Religion:
such Repentance and Obedience as Are prescribed, and as we Are enabled to perform and exhibit unto God, by God's Light and line, by the line and regiment of the true Religion:
d n1 cc n1 c-acp vbr vvn, cc c-acp pns12 vbr vvn pc-acp vvi cc vvi p-acp np1, p-acp ng1 n1 cc n1, p-acp dt n1 cc n1 pp-f dt j n1:
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I propound this clause in the point, because it comprehends all these particulars, as you shall see.
I propound this clause in the point, Because it comprehends all these particulars, as you shall see.
pns11 vvb d n1 p-acp dt n1, c-acp pn31 vvz d d n2-j, c-acp pn22 vmb vvi.
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Now there be two things that I expresse concerning it.
Now there be two things that I express Concerning it.
av pc-acp vbi crd n2 cst pns11 vvb vvg pn31.
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1 There is none but the true religion can teach us such a knowledge, as will bee a saving knowledge, 1 There is none but the true Religion can teach us such a knowledge, as will be a Saving knowledge,
crd pc-acp vbz pix p-acp dt j n1 vmb vvi pno12 d dt n1, c-acp vmb vbi dt j-vvg n1,
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or such affections, as will bee the reall holy affections, or such obedience, as will bee available to happinesse;
or such affections, as will be the real holy affections, or such Obedience, as will be available to happiness;
cc d n2, c-acp vmb vbi dt j j n2, cc d n1, c-acp vmb vbi j p-acp n1;
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they are not to bee learned any where else, they grow no where but in the garden of Religion:
they Are not to be learned any where Else, they grow no where but in the garden of Religion:
pns32 vbr xx pc-acp vbi vvn d c-crq av, pns32 vvb dx c-crq cc-acp p-acp dt n1 pp-f n1:
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such a knowledge as is not illuminated with the higher light of the true religion cannot teach us these things, nothing but the true religion can doe it;
such a knowledge as is not illuminated with the higher Light of the true Religion cannot teach us these things, nothing but the true Religion can do it;
d dt n1 c-acp vbz xx vvn p-acp dt jc n1 pp-f dt j n1 vmbx vvi pno12 d n2, pix cc-acp dt j n1 vmb vdi pn31;
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the highest principles of nature or philosophy cannot conveigh the knowledge of God, and so consequently, not those holy affections,
the highest principles of nature or philosophy cannot convey the knowledge of God, and so consequently, not those holy affections,
dt js n2 pp-f n1 cc n1 vmbx vvi dt n1 pp-f np1, cc av av-j, xx d j n2,
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nor that obedience, which are the way to true happinesse, none but Religion, the true Religion, can teach us these things.
nor that Obedience, which Are the Way to true happiness, none but Religion, the true Religion, can teach us these things.
ccx d n1, r-crq vbr dt n1 p-acp j n1, pix cc-acp n1, dt j n1, vmb vvi pno12 d n2.
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2 The summe of all religion, all that religion teacheth, consists briefly and compendiously in these things:
2 The sum of all Religion, all that Religion Teaches, consists briefly and compendiously in these things:
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And therefore (this point because I doe not meane in the prosecution of the argument to handle any notionall things yet) this point would helpe mee here in the definition and for the distribution of Divinitie, and those notionall things that belong to the doctrine,
And Therefore (this point Because I do not mean in the prosecution of the argument to handle any notional things yet) this point would help me Here in the definition and for the distribution of Divinity, and those notional things that belong to the Doctrine,
cc av (d n1 c-acp pns11 vdb xx vvi p-acp dt n1 pp-f dt n1 pc-acp vvi d j n2 av) d n1 vmd vvi pno11 av p-acp dt n1 cc p-acp dt n1 pp-f n1, cc d j n2 cst vvb p-acp dt n1,
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and way of conveyance and delivering of those doctrines that belong to religion:
and Way of conveyance and delivering of those doctrines that belong to Religion:
cc n1 pp-f n1 cc vvg pp-f d n2 cst vvb p-acp n1:
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in summe, Divinitie may bee defined to bee that Doctrine that teacheth the way to true happinesse, that is, the summe,
in sum, Divinity may be defined to be that Doctrine that Teaches the Way to true happiness, that is, the sum,
p-acp n1, n1 vmb vbi vvn pc-acp vbi d n1 cst vvz dt n1 p-acp j n1, cst vbz, dt n1,
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and the maine parts of which it consists, are partly Theoreticall, and partly practicall, it containes things to be knowne and believed,
and the main parts of which it consists, Are partly Theoretical, and partly practical, it contains things to be known and believed,
cc dt j n2 pp-f r-crq pn31 vvz, vbr av j, cc av j, pn31 vvz n2 pc-acp vbi vvn cc vvn,
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and things to bee done and practised: the whole summe of Religion is reduced to this.
and things to be done and practised: the Whole sum of Religion is reduced to this.
cc n2 pc-acp vbi vdn cc vvn: dt j-jn n1 pp-f n1 vbz vvn p-acp d.
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Now though I expressed the point in things to bee knowne, and affections to be had,
Now though I expressed the point in things to be known, and affections to be had,
av cs pns11 vvd dt n1 p-acp n2 pc-acp vbi vvn, cc n2 pc-acp vbi vhn,
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and then things to be done: yet these three may be circumscribed in the other two:
and then things to be done: yet these three may be circumscribed in the other two:
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the affections may bee included in the matter of knowledge according to the use of Scripture,
the affections may be included in the matter of knowledge according to the use of Scripture,
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for that knowledge the Scripture accounts as no knowledge, that doth not carry along with it sutable affections,
for that knowledge the Scripture accounts as no knowledge, that does not carry along with it suitable affections,
c-acp cst n1 dt n1 vvz p-acp dx n1, cst vdz xx vvi a-acp p-acp pn31 j n2,
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and therefore the rule is, Verba sensus denotant affectus :
and Therefore the Rule is, Verba sensus denotant affectus:
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or else affections may bee comprehended under the practicall part, things to bee done, for there is not only the thing to be done,
or Else affections may be comprehended under the practical part, things to be done, for there is not only the thing to be done,
cc av n2 vmb vbi vvn p-acp dt j n1, n2 pc-acp vbi vdn, c-acp pc-acp vbz xx av-j dt n1 pc-acp vbi vdn,
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but the manner of the doing of that thing, as out of holy affections:
but the manner of the doing of that thing, as out of holy affections:
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for that is one of the principall praises of Religion, it lyeth in the right regulating of the affections,
for that is one of the principal praises of Religion, it lies in the right regulating of the affections,
c-acp d vbz pi pp-f dt j-jn n2 pp-f n1, pn31 vvz p-acp dt n-jn vvg pp-f dt n2,
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and the setting of them aright:
and the setting of them aright:
cc dt n-vvg pp-f pno32 av:
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So that I say this distribution into these, that Religion comprehends and teacheth no more but these three, nothing but the right knowledge of God.
So that I say this distribution into these, that Religion comprehends and Teaches no more but these three, nothing but the right knowledge of God.
av cst pns11 vvb d n1 p-acp d, cst n1 vvz cc vvz dx dc p-acp d crd, pix cc-acp dt j-jn n1 pp-f np1.
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And the right affections we ought to have towards God. And the right actions and obedience that wee ought to exhibit unto God;
And the right affections we ought to have towards God. And the right actions and Obedience that we ought to exhibit unto God;
cc dt j-jn n2 pns12 vmd pc-acp vhi p-acp np1. cc dt j-jn n2 cc n1 cst pns12 vmd pc-acp vvi p-acp np1;
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All is comprehended under these three, and it comes to the same effect if it be laid down in these two. 1 Things to be knowne and believed.
All is comprehended under these three, and it comes to the same Effect if it be laid down in these two. 1 Things to be known and believed.
d vbz vvn p-acp d crd, cc pn31 vvz p-acp dt d n1 cs pn31 vbb vvn a-acp p-acp d crd. crd n2 pc-acp vbi vvn cc vvn.
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2 And things to be done and practised.
2 And things to be done and practised.
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And the ancient contraction of Religion was nothing else, but, Rectus de Deo sensus & rectus cultus:
And the ancient contraction of Religion was nothing Else, but, Rectus de God sensus & rectus cultus:
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the right apprehension of God, and the right way of worshipping and serving of God, this they made the very summ,
the right apprehension of God, and the right Way of worshipping and serving of God, this they made the very sum,
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and pith, and substance of Religion.
and pith, and substance of Religion.
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Now this is all I desire to adde in the generall to the particulars, and having thus explicated the subject of the proposition both generally and particularly, I come to the predicate of it.
Now this is all I desire to add in the general to the particulars, and having thus explicated the Subject of the proposition both generally and particularly, I come to the predicate of it.
av d vbz d pns11 vvb pc-acp vvi p-acp dt n1 p-acp dt n2-j, cc vhg av vvn dt j-jn pp-f dt n1 av-d av-j cc av-j, pns11 vvb p-acp dt vvb pp-f pn31.
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2 Now concerning the predicate of the proposition I have expressed, First in generall, and Second in particular.
2 Now Concerning the predicate of the proposition I have expressed, First in general, and Second in particular.
crd av vvg dt vvb pp-f dt n1 pns11 vhb vvn, ord p-acp j, cc ord p-acp j.
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The true Religion in generall, or, which is the particular of the true Religion, the right knowledge of, and affections and obedience unto God, I affirm to be is the only way to true happinesse, that is the predicate: But here wee must enquire,
The true Religion in general, or, which is the particular of the true Religion, the right knowledge of, and affections and Obedience unto God, I affirm to be is the only Way to true happiness, that is the predicate: But Here we must inquire,
dt j n1 p-acp n1, cc, r-crq vbz dt j pp-f dt j n1, dt j-jn n1 pp-f, cc n2 cc n1 p-acp np1, pns11 vvb pc-acp vbi vbz dt j n1 p-acp j n1, cst vbz dt j: cc-acp av pns12 vmb vvi,
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1 What kinde of way it is which is the sufficient way, both effectually and singularly;
1 What kind of Way it is which is the sufficient Way, both effectually and singularly;
crd q-crq n1 pp-f n1 pn31 vbz r-crq vbz dt j n1, av-d av-j cc av-j;
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it is the only way and the effectuall way, for the attaining of happinesse. it is the only Way and the effectual Way, for the attaining of happiness.
pn31 vbz dt j n1 cc dt j n1, p-acp dt vvg pp-f n1.
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2 It is the necessarie way, it is such a way, as happinesse may be had only by it,
2 It is the necessary Way, it is such a Way, as happiness may be had only by it,
crd pn31 vbz dt j n1, pn31 vbz d dt n1, p-acp n1 vmb vbi vhn av-j p-acp pn31,
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and cannot be attained without it.
and cannot be attained without it.
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2. What happinesse ? I shall expresse it in a word I comprehend it in the point.
2. What happiness? I shall express it in a word I comprehend it in the point.
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1 The true happinesse: not a vaine and imaginary happinesse, not a painted happinesse, or the dreame of happinesse,
1 The true happiness: not a vain and imaginary happiness, not a painted happiness, or the dream of happiness,
vvd dt j n1: xx dt j cc j n1, xx dt j-vvn n1, cc dt n1 pp-f n1,
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but the thing it selfe, this will bring a man to the reall, solid, and true happinesse.
but the thing it self, this will bring a man to the real, solid, and true happiness.
cc-acp dt n1 pn31 n1, d vmb vvi dt n1 p-acp dt j, j, cc j n1.
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2 All happinesse, it leads not to a peece, but to all happinesse, and all the degrees of it;
2 All happiness, it leads not to a piece, but to all happiness, and all the Degrees of it;
crd d n1, pn31 vvz xx p-acp dt n1, cc-acp p-acp d n1, cc d dt n2 pp-f pn31;
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both the inchoate in this life, which consists in those tasts of heaven which the soule hath, and that more obscure communion and fellowship that we have with God;
both the inchoate in this life, which consists in those tastes of heaven which the soul hath, and that more Obscure communion and fellowship that we have with God;
d dt vvb p-acp d n1, r-crq vvz p-acp d vvz pp-f n1 r-crq dt n1 vhz, cc d dc j n1 cc n1 cst pns12 vhb p-acp np1;
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in the light of his countenance and the assurance of his favour, in the sealing of the pardon of our sinnes unto us,
in the Light of his countenance and the assurance of his favour, in the sealing of the pardon of our Sins unto us,
p-acp dt n1 pp-f po31 n1 cc dt n1 pp-f po31 n1, p-acp dt vvg pp-f dt n1 pp-f po12 n2 p-acp pno12,
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and that we are reserved in a state of grace with him.
and that we Are reserved in a state of grace with him.
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And also the perfect and consummate happinesse, which is to be expected in heaven, which beside and above that, which we have here, hath a more full and entire union with God, a more close fellowship with him, with an apprehension of all other good that may make up, And also the perfect and consummate happiness, which is to be expected in heaven, which beside and above that, which we have Here, hath a more full and entire Union with God, a more close fellowship with him, with an apprehension of all other good that may make up,
cc av dt j cc vvi n1, r-crq vbz pc-acp vbi vvn p-acp n1, r-crq a-acp cc p-acp d, r-crq pns12 vhb av, vhz dt av-dc j cc j n1 p-acp np1, dt av-dc j n1 p-acp pno31, p-acp dt n1 pp-f d j-jn j cst vmb vvi a-acp,
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and compleat the nature of man, and satisfie every desire of the soule, and every desire of the bodie too;
and complete the nature of man, and satisfy every desire of the soul, and every desire of the body too;
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there is no such happinesse here, but it is mixed with some defect, though yet it be the true happinesse in the maine, in that it is the possession of God, which is the principle,
there is no such happiness Here, but it is mixed with Some defect, though yet it be the true happiness in the main, in that it is the possession of God, which is the principle,
pc-acp vbz dx d n1 av, cc-acp pn31 vbz vvn p-acp d n1, cs av pn31 vbb dt j n1 p-acp dt j, p-acp cst pn31 vbz dt n1 pp-f np1, r-crq vbz dt n1,
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and which is true happinesse, though it bee not in that excellent manner as it is in heaven, where a man shall injoy God in every kinde, taking away all wants,
and which is true happiness, though it be not in that excellent manner as it is in heaven, where a man shall enjoy God in every kind, taking away all Wants,
cc r-crq vbz j n1, cs pn31 vbb xx p-acp d j n1 c-acp pn31 vbz p-acp n1, c-crq dt n1 vmb vvi np1 p-acp d n1, vvg av d n2,
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and adding every perfection that is compleat and perfect happinesse:
and adding every perfection that is complete and perfect happiness:
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And now the walking according to this rule or line of sound knowledge, and soveraigne affections,
And now the walking according to this Rule or line of found knowledge, and sovereign affections,
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and syncere obedience unto God, it will bring a man to that inchoate happinesse, so much as wee are capable of here;
and sincere Obedience unto God, it will bring a man to that inchoate happiness, so much as we Are capable of Here;
cc j n1 p-acp np1, pn31 vmb vvi dt n1 p-acp d n1 n1, av av-d c-acp pns12 vbr j pp-f av;
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and to the consummate happinesse hereafter, and thus you have the explication of the point.
and to the consummate happiness hereafter, and thus you have the explication of the point.
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2 The Probation: I shall be very briefe in the proofe and demonstration of the point, 2 The Probation: I shall be very brief in the proof and demonstration of the point,
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because I take it a very cleare truth, without any superfluous elaborating of the demonstration of it.
Because I take it a very clear truth, without any superfluous elaborating of the demonstration of it.
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First of all therefore for the NONLATINALPHABET that it is so, it is so cleare.
First of all Therefore for the that it is so, it is so clear.
ord pp-f d av p-acp dt cst pn31 vbz av, pn31 vbz av j.
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1 The Scripture, as that at the first wee may see this, as the way that God hath chalked out for the obtaining of happinesse, I will propound it in a double consideration. 1 The Scripture, as that At the First we may see this, as the Way that God hath chalked out for the obtaining of happiness, I will propound it in a double consideration.
vvn dt n1, p-acp d p-acp dt ord pns12 vmb vvi d, c-acp dt n1 cst np1 vhz vvn av p-acp dt n-vvg pp-f n1, pns11 vmb vvi pn31 p-acp dt j-jn n1.
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1 Take all of them distinctly as I have mentioned them, take the particulars simply by themselves,
1 Take all of them distinctly as I have mentioned them, take the particulars simply by themselves,
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and there are some places of Scripture that intitle happinesse to each of these, the knowledge of God, the loving and fearing of God,
and there Are Some places of Scripture that entitle happiness to each of these, the knowledge of God, the loving and fearing of God,
cc pc-acp vbr d n2 pp-f n1 cst vvi n1 p-acp d pp-f d, dt n1 pp-f np1, dt j-vvg cc vvg pp-f np1,
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and the obedience and observance of God is happinesse: onely let mee premise one caution by the way:
and the Obedience and observance of God is happiness: only let me premise one caution by the Way:
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when the Scripture doth ascribe happinesse to every one of those, and so makes any one of these the way to happinesse, they must not bee taken in opposition one to the other,
when the Scripture does ascribe happiness to every one of those, and so makes any one of these the Way to happiness, they must not be taken in opposition one to the other,
c-crq dt n1 vdz vvi n1 p-acp d crd pp-f d, cc av vvz d crd pp-f d dt n1 p-acp n1, pns32 vmb xx vbi vvn p-acp n1 crd p-acp dt n-jn,
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but in conjunction, and subordinate one to and with another, as for example, Iohn 17.3. This is life eternall to know thee the only true God, and Iesus Christ whom thou hast sent:
but in conjunction, and subordinate one to and with Another, as for Exampl, John 17.3. This is life Eternal to know thee the only true God, and Iesus christ whom thou hast sent:
cc-acp p-acp n1, cc j pi p-acp cc p-acp j-jn, c-acp p-acp n1, np1 crd. d vbz n1 j pc-acp vvi pno21 dt j j np1, cc np1 np1 ro-crq pns21 vh2 vvn:
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this is the way to life eternall, and so farre the way that it is life eternall, giveth a man in part a possession of life eternall, which intimateth that when a man is once in the way,
this is the Way to life Eternal, and so Far the Way that it is life Eternal, gives a man in part a possession of life Eternal, which intimateth that when a man is once in the Way,
d vbz dt n1 p-acp n1 j, cc av av-j dt n1 cst pn31 vbz n1 j, vvz dt n1 p-acp n1 dt n1 pp-f n1 j, r-crq vvz d c-crq dt n1 vbz a-acp p-acp dt n1,
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when a man hath once a begining, there will bee a perpetuitie in this cause,
when a man hath once a beginning, there will be a perpetuity in this cause,
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or else the thing cannot bee said to bee life eternall, so that knowledge is said to bee the way and possession in part of life eternall:
or Else the thing cannot be said to be life Eternal, so that knowledge is said to be the Way and possession in part of life Eternal:
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But there you must not take it to bee a bare knowledge, but such a knowledge as wee spake of, that is in conjunction with holy affections,
But there you must not take it to be a bore knowledge, but such a knowledge as we spoke of, that is in conjunction with holy affections,
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and both of these together doe produce fruitfulnesse, holy actions and obedience.
and both of these together do produce fruitfulness, holy actions and Obedience.
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And then againe for the other two, feare and love, happinesse is ascribed to either of them:
And then again for the other two, Fear and love, happiness is ascribed to either of them:
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tho to adde this caution by the way:
though to add this caution by the Way:
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the old Testament speakes more often in the language, of feare, and the new Testament in the language of love, as in the Prov, 1.7. The feare of the Lord is the beginning of wisdome, wisdome as you shall see in every place, is set out as the ladder to happinesse;
the old Testament speaks more often in the language, of Fear, and the new Testament in the language of love, as in the Curae, 1.7. The Fear of the Lord is the beginning of Wisdom, Wisdom as you shall see in every place, is Set out as the ladder to happiness;
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the feare of the Lord, is the first step in that ladder:
the Fear of the Lord, is the First step in that ladder:
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or (for the word * will beare both) the highest top, as well as the first step, the principall thing, or (for the word * will bear both) the highest top, as well as the First step, the principal thing,
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so the margent reades it, and the word will beare it, there it is ascribed to the feare of God,
so the margin reads it, and the word will bear it, there it is ascribed to the Fear of God,
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and so in infinite places of Scripture. And it is ascribed to love too, in that place of the Romans 8.28. All things worke together for the best to those that love God:
and so in infinite places of Scripture. And it is ascribed to love too, in that place of the Romans 8.28. All things work together for the best to those that love God:
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they are in a condition of happinesse, in a way to, and in a possession of happinesse that love God:
they Are in a condition of happiness, in a Way to, and in a possession of happiness that love God:
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but now you must not take either of these in opposition to knowledge, or without knowledge,
but now you must not take either of these in opposition to knowledge, or without knowledge,
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for without knowledge of God, these affections cannot bee wrought, nor have any acceptance, nor countenance:
for without knowledge of God, these affections cannot be wrought, nor have any acceptance, nor countenance:
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but you must take them in conjunction.
but you must take them in conjunction.
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And so most frequently the Scripture ascribes happinesse unto obedience alone, as to name but one place, that in Psalm 15. where the inquirie is made, Who shall come into Gods Tabernacle, who shall be the happie man here and hereafter? the answer is, from obedience: he that walks according to the rule and line of obedience, he that abstaines from evill and doth good, he that walketh uprightly and worketh righteousnesse ▪ In the summe of the Psalme happinesse is ascribed to obedience,
And so most frequently the Scripture ascribes happiness unto Obedience alone, as to name but one place, that in Psalm 15. where the inquiry is made, Who shall come into God's Tabernacle, who shall be the happy man Here and hereafter? the answer is, from Obedience: he that walks according to the Rule and line of Obedience, he that abstains from evil and does good, he that walks uprightly and works righteousness ▪ In the sum of the Psalm happiness is ascribed to Obedience,
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but still obedience flowing from holy affections, and guided and directed, and first set aworke by the knowledge of God.
but still Obedience flowing from holy affections, and guided and directed, and First Set awork by the knowledge of God.
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2 But now take them conjunctly ; sometime two of them are joyned together, and sometime all three:
2 But now take them conjunctly; sometime two of them Are joined together, and sometime all three:
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I will give you an instance of some few places of either. Somtime knowledge and obedience are joyned; knowing and doing;
I will give you an instance of Some few places of either. Sometime knowledge and Obedience Are joined; knowing and doing;
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knowing God, and doing his will are joyned together, to make up happinesse, as in Ioh. 13.17. If ye know these things, happy are ye if ye do them:
knowing God, and doing his will Are joined together, to make up happiness, as in John 13.17. If you know these things, happy Are you if you do them:
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there is happinesse, or, at least, the way of happinesse; There is first supposed, if you do know him:
there is happiness, or, At least, the Way of happiness; There is First supposed, if you do know him:
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the knowledge of divine things is the very first step to and in the way to happinesse:
the knowledge of divine things is the very First step to and in the Way to happiness:
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but that is not all, if you know these things, and do them: this is that which makes up the perfection of happinesse;
but that is not all, if you know these things, and do them: this is that which makes up the perfection of happiness;
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the tree of knowledge and the tree of life make up the perfect garden of paradise: but both must concurre.
the tree of knowledge and the tree of life make up the perfect garden of paradise: but both must concur.
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And as knowledge and obedience are joyned together, so sometime knowledge and feare: as to instance in the Proverbes 9.10.
And as knowledge and Obedience Are joined together, so sometime knowledge and Fear: as to instance in the Proverbs 9.10.
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The feare of the Lord is the beginning of wisdome (as the first Chapter had it) and he that knowes him,The Fear of the Lord is the beginning of Wisdom (as the First Chapter had it) and he that knows him,
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or the knowledge of him is understanding:
or the knowledge of him is understanding:
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i.e. perfecting understanding, sound understanding, which will be as the very spring which leads a man to happinesse,i.e. perfecting understanding, found understanding, which will be as the very spring which leads a man to happiness,
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and put a man in the certaine way to it: there is feare and knowledge joyned together.
and put a man in the certain Way to it: there is Fear and knowledge joined together.
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And sometime feare and obedience are joyned together; and that frequent, as Deut. 5.29. O that there were such a heart in my people, that they might feare me and keepe my commandements alway:
And sometime Fear and Obedience Are joined together; and that frequent, as Deuteronomy 5.29. Oh that there were such a heart in my people, that they might Fear me and keep my Commandments always:
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that it might go well with them, &c. There the way of happinesse that God intimates in that place, is made up of these two, fearing and obeying, fearing God, and keeping his commandements;that it might go well with them, etc. There the Way of happiness that God intimates in that place, is made up of these two, fearing and obeying, fearing God, and keeping his Commandments;
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a heart to feare him, and a heart to keep his commandements; affections set aright, and actions flowing from them; and so in Ecclesiastes 12.13. Let us heare the end of all, having discoursed before diversly pro and con ; negatively and affirmatively;
a heart to Fear him, and a heart to keep his Commandments; affections Set aright, and actions flowing from them; and so in Ecclesiastes 12.13. Let us hear the end of all, having discoursed before diversely Pro and con; negatively and affirmatively;
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this is the summe of all, even the whole desire of man, to feare God, and keepe his commandements:
this is the sum of all, even the Whole desire of man, to Fear God, and keep his Commandments:
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the fearing of God, and keeping of his commandements, i. e. feare and obedience, happinesse is placed in these.
the fearing of God, and keeping of his Commandments, i. e. Fear and Obedience, happiness is placed in these.
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And so in the Psalme 24.23.
And so in the Psalm 24.23.
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where the like inquirie to that in 15. Psalme being made, the answer to this question, who is,
where the like inquiry to that in 15. Psalm being made, the answer to this question, who is,
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or shall be the happy man? is made up out of these two, he that feares God, and serves him.
or shall be the happy man? is made up out of these two, he that fears God, and serves him.
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And to name but one place where all are joyned together, you have it in the 1 Chron. 28.9.
And to name but one place where all Are joined together, you have it in the 1 Chronicles 28.9.
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And thou Salomon my sonne, know thou the God of thy fathers, and serve him with a perfect heart, and willing mind: And thou Solomon my son, know thou the God of thy Father's, and serve him with a perfect heart, and willing mind:
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he prescribes that of the certaine trace and path to happinesse, which comprehends all these staires to make up a ladder to reach heaven, to reach happinesse:
he prescribes that of the certain trace and path to happiness, which comprehends all these stairs to make up a ladder to reach heaven, to reach happiness:
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Know thou the God of thy fathers ; there is knowledge: and serve him ; there is obedience:Know thou the God of thy Father's; there is knowledge: and serve him; there is Obedience:
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with a perfect heart, and willing minde ; there are those holy and soveraigne affections. So you have all the particulars I named before.with a perfect heart, and willing mind; there Are those holy and sovereign affections. So you have all the particulars I nam before.
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I shall not need to adde any more for the NONLATINALPHABET: and but little for the NONLATINALPHABET. 2 For the ground and reason therefore, two things will make it apparent;
I shall not need to add any more for the: and but little for the. 2 For the ground and reason Therefore, two things will make it apparent;
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that those things are a sufficient, and a necessary, and an effectuall way to attaine happinesse.
that those things Are a sufficient, and a necessary, and an effectual Way to attain happiness.
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1 Supposing one thing, that the happinesse of a man consists in the favour of God;
1 Supposing one thing, that the happiness of a man consists in the favour of God;
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that it is that which will make a man happy;
that it is that which will make a man happy;
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that the light of his countenance shining upon a man, is the onely thing which will make a man happy:
that the Light of his countenance shining upon a man, is the only thing which will make a man happy:
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supposing this, I say in the first place, which we have already proved. Then,
supposing this, I say in the First place, which we have already proved. Then,
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2 It is a cleare case in reason, that these three are the onely meanes, yea a perfectly sufficient meanes to make the soder and the union between man and God, to bring a man to the possession and fruition of God, (for this comprehends the whole man) so that the whole man is possessed of God,
2 It is a clear case in reason, that these three Are the only means, yea a perfectly sufficient means to make the solder and the Union between man and God, to bring a man to the possession and fruition of God, (for this comprehends the Whole man) so that the Whole man is possessed of God,
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and inflamed by God, when his understandings know him, and see the excellence that is in him;
and inflamed by God, when his understandings know him, and see the excellence that is in him;
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and when the affections of his heart cleave to him;
and when the affections of his heart cleave to him;
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and close with the most soveraigne affections of feare and love, and then when all his whole man is at the command of this knowledge, and those holy affections;
and close with the most sovereign affections of Fear and love, and then when all his Whole man is At the command of this knowledge, and those holy affections;
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to be members of righteousnesse, walking in a course of obedience to him; so as that we exhibit the whole man unto God;
to be members of righteousness, walking in a course of Obedience to him; so as that we exhibit the Whole man unto God;
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then we come to have a possession of God:
then we come to have a possession of God:
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and this makes up to us a perfect union to, and fruition of him in such a manner as the creature is capable of,
and this makes up to us a perfect Union to, and fruition of him in such a manner as the creature is capable of,
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and so consequently this brings a man to true happinesse. I will not inlarge any more in this, because I suppose the thing is cleare:
and so consequently this brings a man to true happiness. I will not enlarge any more in this, Because I suppose the thing is clear:
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to come therefore to the application.
to come Therefore to the application.
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And here be some things which I shall but give the meere hint and mention of, leaving them to your farther meditations, And Here be Some things which I shall but give the mere hint and mention of, leaving them to your farther meditations,
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and so to passe to some other things, at which I aime more. This being therefore a truth, and rightly understood;
and so to pass to Some other things, At which I aim more. This being Therefore a truth, and rightly understood;
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in the first place it may serve for a full confutation, of all those erroneous conceits and fancies that men may take up concerning any way to happinesse besides this:
in the First place it may serve for a full confutation, of all those erroneous conceits and fancies that men may take up Concerning any Way to happiness beside this:
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The world usually counts religion one of the most unprofitablest things in the world, as appeares by their speeches, which are such as this;
The world usually counts Religion one of the most unprofitablest things in the world, as appears by their Speeches, which Are such as this;
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What is it good for? I tell thee what it is good for, it is better then all those things you hunt after:
What is it good for? I tell thee what it is good for, it is better then all those things you hunt After:
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for they will never put you in a way of happinesse: but walking in the way of religion puts you in the way of happinesse alone;
for they will never put you in a Way of happiness: but walking in the Way of Religion puts you in the Way of happiness alone;
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it is onely the knowing, and fearing, and loving, and serving of God (which is the summe of the true religion) that is the plaine path-way of happinesse:
it is only the knowing, and fearing, and loving, and serving of God (which is the sum of the true Religion) that is the plain pathway of happiness:
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this therefore confutes all those ignorant conceits that the blinde nature of man, the blinde understanding of man is ready to fall on,
this Therefore confutes all those ignorant conceits that the blind nature of man, the blind understanding of man is ready to fallen on,
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and to be seduced and drawne away by, as it were with ignis fatuus, which, as some fable, drawes out of their way in the night.
and to be seduced and drawn away by, as it were with ignis fatuus, which, as Some fable, draws out of their Way in the night.
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This I say, confutes all those false and erroneous conceits of the way to happinesse. 2 This may serve for conviction, to convince a great many;
This I say, confutes all those false and erroneous conceits of the Way to happiness. 2 This may serve for conviction, to convince a great many;
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and I pray God there be none here among us whom it may concerne;
and I pray God there be none Here among us whom it may concern;
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as I suppose, none will thinke it uncharitable in me to thinke that there may be some:
as I suppose, none will think it uncharitable in me to think that there may be Some:
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for when the sonnes of God appeared before God, Satan stepped in amongst them; and there may be some that are not the sonnes of God:
for when the Sons of God appeared before God, Satan stepped in among them; and there may be Some that Are not the Sons of God:
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But if there be any such here, let them know here is a cleare conviction, that there be many,
But if there be any such Here, let them know Here is a clear conviction, that there be many,
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even within the compasse of religion, that do pretend towards it, that are not in the way to happinesse:
even within the compass of Religion, that do pretend towards it, that Are not in the Way to happiness:
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they have nothing of it here, they have no beginnings of it here, nor are they ever like to have the full perfection of it hereafter, however they please themselves in their owne conceits and imaginations:
they have nothing of it Here, they have no beginnings of it Here, nor Are they ever like to have the full perfection of it hereafter, however they please themselves in their own conceits and Imaginations:
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for a man may easily evince it, and convince them of it, if they want any of these things which we have mentioned;
for a man may Easily evince it, and convince them of it, if they want any of these things which we have mentioned;
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and much more, if they want all of them: they are diverse:
and much more, if they want all of them: they Are diverse:
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to instance but in one of the branches, viz. in the branch of knowledge, which is the very first introducer in the way of happinesse:
to instance but in one of the branches, viz. in the branch of knowledge, which is the very First introducer in the Way of happiness:
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He that hath not a sound knowledge of the nature of God, and of the will of God, at the least the substance of the covenant;
He that hath not a found knowledge of the nature of God, and of the will of God, At the least the substance of the Covenant;
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and that in some degree of profunditie, solid, and substantiall, the meere ignorant man that knowes not these things,
and that in Some degree of profundity, solid, and substantial, the mere ignorant man that knows not these things,
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as hereby convinced that hee is out of the way to happinesse:
as hereby convinced that he is out of the Way to happiness:
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and which is worse, I am afraid, even in these times of knowledge, (though it bee a shame it should bee so,
and which is Worse, I am afraid, even in these times of knowledge, (though it be a shame it should be so,
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and a griefe to thinke on it, that it is so) I am afraid, I say, that there be many men, not only of the poorer sort of people, that by reason of the meanes of their condition, have no generous thoughts in themselves,
and a grief to think on it, that it is so) I am afraid, I say, that there be many men, not only of the Poorer sort of people, that by reason of the means of their condition, have no generous thoughts in themselves,
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nor looke after matter of knowledge, who cannot so well appeare in the use of the meanes, I meane, come to Church, in that they have not time to spare to come,
nor look After matter of knowledge, who cannot so well appear in the use of the means, I mean, come to Church, in that they have not time to spare to come,
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nor understandings to reach what they heare when they come.
nor understandings to reach what they hear when they come.
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But besides these, I am afraid even many men and woemen, in gaudie coats, and gay cloaths,
But beside these, I am afraid even many men and women, in gaudy coats, and gay clothes,
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yea, and I am afraid too many, that are of good intellectuals, and understanding for other things,
yea, and I am afraid too many, that Are of good intellectuals, and understanding for other things,
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as for the world, and their Trade, for plentie, and honour, and riches, and as we use to say of a Top, the keene point of it is towards the earth,
as for the world, and their Trade, for plenty, and honour, and riches, and as we use to say of a Top, the keen point of it is towards the earth,
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but it is flat and dull enough towards Heaven, and heavenly things:
but it is flat and dull enough towards Heaven, and heavenly things:
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I am afraid, I say, that they have not at least a sound and solid knowledge;
I am afraid, I say, that they have not At least a found and solid knowledge;
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but content themselves either with none at all, or at best, very little; though they know other things, yet they care not for religion;
but content themselves either with none At all, or At best, very little; though they know other things, yet they care not for Religion;
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or if they doe, they content themselves with a superficiall swiming knowledge, or some generall knowledge of God.
or if they do, they content themselves with a superficial swimming knowledge, or Some general knowledge of God.
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But certainly beloved, know, that they that have not knowledge, and a competent degree of knowledge in some measure and degree of the maine things of Religion;
But Certainly Beloved, know, that they that have not knowledge, and a competent degree of knowledge in Some measure and degree of the main things of Religion;
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these men must needs bee cleane out of the way to happinesse, that is a cleare truth.
these men must needs be clean out of the Way to happiness, that is a clear truth.
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But I suppose many men will escape this conviction, and when they come at this doore, they are, it may be admitted, they passe now,
But I suppose many men will escape this conviction, and when they come At this door, they Are, it may be admitted, they pass now,
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and it is true, it may bee they have knowledge in these times of knowledge, yet know, that many men that have it, shall at last be kept out:
and it is true, it may be they have knowledge in these times of knowledge, yet know, that many men that have it, shall At last be kept out:
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for suppose it, come but to examine their affections, how their hearts doe stand towards God, especially in the degrees of it:
for suppose it, come but to examine their affections, how their hearts do stand towards God, especially in the Degrees of it:
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where is the soveraigntie of the affections, of feare and love, to love God, and to feare God above all, certaine this is a cleare case, where this is wanting (as in many it is I feare) knowledge will not give entrance into heaven, they will not bee admitted at this doore:
where is the sovereignty of the affections, of Fear and love, to love God, and to Fear God above all, certain this is a clear case, where this is wanting (as in many it is I Fear) knowledge will not give Entrance into heaven, they will not be admitted At this door:
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so that it is a cleare case, they that doe want holy affections, and that in some degree and measure of soveraigntie, they that want these are cleane out of the way to happinesse,
so that it is a clear case, they that do want holy affections, and that in Some degree and measure of sovereignty, they that want these Are clean out of the Way to happiness,
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though they have a great deale of knowledge. And lastly, which is indeed the maine triall is by the pulse.
though they have a great deal of knowledge. And lastly, which is indeed the main trial is by the pulse.
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The Physitian useth to trie the condition of the Patient by feeling the pulse;
The physician uses to try the condition of the Patient by feeling the pulse;
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and though there bee one through the whole bodie, yet notwithstanding hee takes the pulse at the hand:
and though there be one through the Whole body, yet notwithstanding he Takes the pulse At the hand:
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So indeed, the greatest tryall, the most visible tryall is by our hands ; by our actions and conversations:
So indeed, the greatest trial, the most visible trial is by our hands; by our actions and conversations:
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they that walk not in a course of obedience unto God, of syncere obedience, universall obedience, perpetuall obedience, obedience arising and flowing from a high principle of love and affections towards God, according to the rule of his Word, and aiming at his glorie:
they that walk not in a course of Obedience unto God, of sincere Obedience, universal Obedience, perpetual Obedience, Obedience arising and flowing from a high principle of love and affections towards God, according to the Rule of his Word, and aiming At his glory:
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they that do not this in some measure, they are here convinced that they are not in a way of happinesse,
they that do not this in Some measure, they Are Here convinced that they Are not in a Way of happiness,
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for the way of happinesse is made up of these three, knowledge, affections, and obedience, as ye have heard at large:
for the Way of happiness is made up of these three, knowledge, affections, and Obedience, as you have herd At large:
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I will adde no more of this use, but come to the next, and only in a word.
I will add no more of this use, but come to the next, and only in a word.
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This serves for a sad and serious examination, by which we may trie our owne estate and condition, This serves for a sad and serious examination, by which we may try our own estate and condition,
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whether we be yet in the way of happinesse or no.
whither we be yet in the Way of happiness or no.
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And I beseech you, doe not you deceive your selves, in a point of such consequence, look you have a good Card or Compasse to saile by, against you come to the tryall of the businesse:
And I beseech you, do not you deceive your selves, in a point of such consequence, look you have a good Carded or Compass to sail by, against you come to the trial of the business:
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As I have said sometimes of Scholers that make verses, though they will not trie them themselves,
As I have said sometime of Scholars that make Verses, though they will not try them themselves,
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nor scann them, their master will:
nor scann them, their master will:
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you were as good scanne your lives, as God, for God will scan you, before he admit you into heaven, and happinesse:
you were as good scan your lives, as God, for God will scan you, before he admit you into heaven, and happiness:
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you were as good therefore to trie your selves, for I say, God will say, friend, how camest thou in here, what right or title hast thou to this place of heaven without thy wedding garment ? except you bring these things that God requires, there will be no admittance:
you were as good Therefore to try your selves, for I say, God will say, friend, how camest thou in Here, what right or title hast thou to this place of heaven without thy wedding garment? except you bring these things that God requires, there will be no admittance:
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and though you outbrave and outface the Ministers, yet when the Lord of the feast comes, hee will trie.
and though you outbrave and outface the Ministers, yet when the Lord of the feast comes, he will try.
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I beseech you therefore be so wise as to trie your selves: Trie your selves by your knowledge ;
I beseech you Therefore be so wise as to try your selves: Try your selves by your knowledge;
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trie your selves by your affections ; trie your selvs by your actions ;
try your selves by your affections; try your selves by your actions;
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if you find it is not so with you, as I have said, doe not I beseech you, loose the realitie of heaven, for a fancie;
if you find it is not so with you, as I have said, do not I beseech you, lose the reality of heaven, for a fancy;
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do not let goe the realitie, while you hugg the shaddow;
do not let go the reality, while you hug the shadow;
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as the Dogge in the Fable, who did let goe the bone in his mouth to catch at the shaddow hee saw in the water;
as the Dog in the Fable, who did let go the bone in his Mouth to catch At the shadow he saw in the water;
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take heed I say, you doe not loose the realitie while you catch at your fancies, and relie on them:
take heed I say, you do not lose the reality while you catch At your fancies, and rely on them:
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but this is not that which I intend.
but this is not that which I intend.
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Are these things I have spoken of the way to happinesse? Then it is a just reproofe that meets with every one, more or lesse;
are these things I have spoken of the Way to happiness? Then it is a just reproof that meets with every one, more or less;
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why doe not we prosecute this way more earnestly then? and why are wee sluggish in this way? is it not the way of happinesse? why doe we not labour and endeavour after knowledge? why doe not wee labour to raise and elevate our affections to a high pitch towards God? Why doe not wee strive to abound in the worke of the Lord? and make our calling and election sure, by adding one grace to another, one action of obedience to another;
why do not we prosecute this Way more earnestly then? and why Are we sluggish in this Way? is it not the Way of happiness? why do we not labour and endeavour After knowledge? why do not we labour to raise and elevate our affections to a high pitch towards God? Why do not we strive to abound in the work of the Lord? and make our calling and election sure, by adding one grace to Another, one actium of Obedience to Another;
q-crq vdb xx pns12 vvi d n1 av-dc av-j av? cc q-crq vbr pns12 j p-acp d n1? vbz pn31 xx dt n1 pp-f n1? q-crq vdb pns12 xx n1 cc vvi p-acp n1? q-crq vdb xx pns12 vvi pc-acp vvi cc vvi po12 n2 p-acp dt j n1 p-acp np1? q-crq vdb xx pns12 vvi pc-acp vvi p-acp dt n1 pp-f dt n1? cc vvb po12 n1 cc n1 j, p-acp vvg crd n1 p-acp j-jn, crd n1 pp-f n1 p-acp j-jn;
(9) sermon (DIV2)
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to scale heaven, climing up from one round of the Ladder to another, and so be going upward still? O that wee should bee so sluggish and slow in these things, that make so for our happinesse, that are indeed (as wee have prooved) the way of happinesse!
to scale heaven, climbing up from one round of the Ladder to Another, and so be going upward still? O that we should be so sluggish and slow in these things, that make so for our happiness, that Are indeed (as we have proved) the Way of happiness!
pc-acp vvi n1, vvg a-acp p-acp crd n1 pp-f dt n1 p-acp j-jn, cc av vbi vvg av-j av? sy cst pns12 vmd vbi av j cc j p-acp d n2, cst vvb av p-acp po12 n1, cst vbr av (c-acp pns12 vhb vvn) dt n1 pp-f n1!
(9) sermon (DIV2)
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when on the contrary side, wee are laborious enough, and too much after these things, that are not for our happinesse, tend not to it:
when on the contrary side, we Are laborious enough, and too much After these things, that Are not for our happiness, tend not to it:
c-crq p-acp dt j-jn n1, pns12 vbr j av-d, cc av av-d p-acp d n2, cst vbr xx p-acp po12 n1, vvb xx p-acp pn31:
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— Tanquam hac sit nostri medicina doloris. Wee hunt after worldly things as though they would make us happie:
— Tanquam hac sit Our medicina doloris. we hunt After worldly things as though they would make us happy:
— fw-la fw-la fw-la fw-la fw-la fw-la. pns12 vvb p-acp j n2 c-acp cs pns32 vmd vvi pno12 j:
(9) sermon (DIV2)
566
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but alas wee are to consider, that there is no happinesse in them;
but alas we Are to Consider, that there is no happiness in them;
cc-acp uh pns12 vbr pc-acp vvi, cst pc-acp vbz dx n1 p-acp pno32;
(9) sermon (DIV2)
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this is the way of happinesse, why doe not wee then make haste to enter this way;
this is the Way of happiness, why do not we then make haste to enter this Way;
d vbz dt n1 pp-f n1, q-crq vdb xx pns12 av vvi n1 pc-acp vvi d n1;
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and speedily prosecute this way? it is the great folly of those that are negligent.
and speedily prosecute this Way? it is the great folly of those that Are negligent.
cc av-j vvi d n1? pn31 vbz dt j n1 pp-f d cst vbr j.
(9) sermon (DIV2)
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The eighth Sermon. PSALME IV. VI. There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us.
The eighth Sermon. PSALM IV. VI. There be many that say, who will show us any good? Lord, lift thou up the Light of thy countenance upon us.
dt ord n1. n1 np1 crd. pc-acp vbi d cst vvb, r-crq vmb vvi pno12 d j? n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12.
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WE are still on the point of happines, and wee are upon the last thing in that point: viz. the way unto it:
WE Are still on the point of happiness, and we Are upon the last thing in that point: viz. the Way unto it:
pns12 vbr av p-acp dt n1 pp-f n1, cc pns12 vbr p-acp dt ord n1 p-acp d n1: n1 dt n1 p-acp pn31:
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The point (that you may remember it) was this,
The point (that you may Remember it) was this,
dt n1 (cst pn22 vmb vvi pn31) vbds d,
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Thus sound knowledge and faith, joyned with soveraigne feare and love, and both these crowned with syncere repentance and obedience, guided by the line and light of the true religion, is the only way to true happinesse. Thus found knowledge and faith, joined with sovereign Fear and love, and both these crowned with sincere Repentance and Obedience, guided by the line and Light of the true Religion, is the only Way to true happiness.
av j n1 cc n1, vvn p-acp j-jn n1 cc n1, cc d d vvn p-acp j n1 cc n1, vvn p-acp dt n1 cc n1 pp-f dt j n1, vbz dt j n1 p-acp j n1.
(10) sermon (DIV2)
569
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Wee have passed through the explication of the point, and the last time we came so farre as the application, and in that to the matter of exhortation which by reason of the time wee could not then prosecute: wee come now unto it.
we have passed through the explication of the point, and the last time we Come so Far as the application, and in that to the matter of exhortation which by reason of the time we could not then prosecute: we come now unto it.
pns12 vhb vvn p-acp dt n1 pp-f dt n1, cc dt ord n1 pns12 vvd av av-j c-acp dt n1, cc p-acp d p-acp dt n1 pp-f n1 r-crq p-acp n1 pp-f dt n1 pns12 vmd xx av vvi: pns12 vvb av p-acp pn31.
(10) sermon (DIV2)
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There is a double branch of the exhortation, according to which I desire to goe. First, in relation to every one of these particulars in the point;
There is a double branch of the exhortation, according to which I desire to go. First, in Relation to every one of these particulars in the point;
pc-acp vbz dt j-jn n1 pp-f dt n1, vvg p-acp r-crq pns11 vvb pc-acp vvi. ord, p-acp n1 p-acp d crd pp-f d n2-jn p-acp dt n1;
(10) sermon (DIV2)
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to perswade men to labour to get every one of them: viz. 1. Sound knowledge. 2. Soveraigne affections. 3. Syncere obedience.
to persuade men to labour to get every one of them: viz. 1. Found knowledge. 2. Sovereign affections. 3. Sincere Obedience.
pc-acp vvi n2 pc-acp vvi pc-acp vvi d crd pp-f pno32: n1 crd j n1. crd j-jn n2. crd j n1.
(10) sermon (DIV2)
572
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Secondly, I shall say something in the generall, with relation to all of them ;
Secondly, I shall say something in the general, with Relation to all of them;
ord, pns11 vmb vvi pi p-acp dt n1, p-acp n1 p-acp d pp-f pno32;
(10) sermon (DIV2)
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and to the true Religion, which is the mother and the mistresse that must teach us all these,
and to the true Religion, which is the mother and the mistress that must teach us all these,
cc p-acp dt j n1, r-crq vbz dt n1 cc dt n1 cst vmb vvi pno12 d d,
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for they are not to be had any other where;
for they Are not to be had any other where;
c-acp pns32 vbr xx pc-acp vbi vhn d j-jn n1;
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nor no other Schoole can teach us these (at least) as they will be available.
nor no other School can teach us these (At least) as they will be available.
ccx dx j-jn n1 vmb vvi pno12 d (p-acp ds) c-acp pns32 vmb vbi j.
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To begin then with the particulars, and first of the first. 1 Concerning knowledge and faith.
To begin then with the particulars, and First of the First. 1 Concerning knowledge and faith.
pc-acp vvi av p-acp dt n2-j, cc ord pp-f dt ord. crd vvg n1 cc n1.
(10) sermon (DIV2)
575
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There bee two things in which I shall prosecute that exhortation, in which I shall stirre and raise men up to endeavour after knowledge, and that sound knowledge.
There be two things in which I shall prosecute that exhortation, in which I shall stir and raise men up to endeavour After knowledge, and that found knowledge.
pc-acp vbi crd n2 p-acp r-crq pns11 vmb vvi d n1, p-acp r-crq pns11 vmb vvi cc vvi n2 a-acp pc-acp vvi p-acp n1, cc cst j n1.
(10) sermon (DIV2)
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1 Give me leave, to circumscribe what manner of knowledge I would have you set up for your marke and aime; 1 Give me leave, to circumscribe what manner of knowledge I would have you Set up for your mark and aim;
vvd vvi pno11 vvi, p-acp vvb r-crq n1 pp-f n1 pns11 vmd vhi pn22 vvn a-acp p-acp po22 n1 cc vvb;
(10) sermon (DIV2)
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which you know I did touch in the explication; and will therefore but briefly touch here in the prosecution of it.
which you know I did touch in the explication; and will Therefore but briefly touch Here in the prosecution of it.
r-crq pn22 vvb pns11 vdd vvi p-acp dt n1; cc vmb av cc-acp av-j vvi av p-acp dt n1 pp-f pn31.
(10) sermon (DIV2)
578
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2 I shall suggest some meanes; in the use of which, wee may come to attaine this knowledge.
2 I shall suggest Some means; in the use of which, we may come to attain this knowledge.
crd pns11 vmb vvi d n2; p-acp dt n1 pp-f r-crq, pns12 vmb vvi pc-acp vvi d n1.
(10) sermon (DIV2)
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2 I will propound some considerations that may whet us on unto it: But all very briefe.
2 I will propound Some considerations that may whet us on unto it: But all very brief.
crd pns11 vmb vvi d n2 cst vmb vvi pno12 p-acp p-acp pn31: cc-acp d j n1.
(10) sermon (DIV2)
580
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1 For the first therefore, what kind of knowledge should a man aime at the getting of? now I shall circumscribe that in these three particulars.
1 For the First Therefore, what kind of knowledge should a man aim At the getting of? now I shall circumscribe that in these three particulars.
vvn p-acp dt ord av, r-crq n1 pp-f n1 vmd dt n1 vvb p-acp dt n-vvg pp-f? av pns11 vmb vvi cst p-acp d crd n2-j.
(10) sermon (DIV2)
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1 Your knowledge in regard of the object, Object. Divine. must be divine ; a divine knowledge: knowledge of God ; knowledge of Christ ;
1 Your knowledge in regard of the Object, Object. Divine. must be divine; a divine knowledge: knowledge of God; knowledge of christ;
vvn po22 n1 p-acp n1 pp-f dt n1, n1. np1. vmb vbi j-jn; dt j-jn n1: n1 pp-f np1; n1 pp-f np1;
(10) sermon (DIV2)
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knowledge of the mysteries of grace, and of the covenant betweene God and man;
knowledge of the Mysteres of grace, and of the Covenant between God and man;
n1 pp-f dt n2 pp-f n1, cc pp-f dt n1 p-acp np1 cc n1;
(10) sermon (DIV2)
582
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those essentiall things that God hath signified unto us in his covenant, for our guidance to happinesse;
those essential things that God hath signified unto us in his Covenant, for our guidance to happiness;
d j n2 cst np1 vhz vvn p-acp pno12 p-acp po31 n1, p-acp po12 n1 p-acp n1;
(10) sermon (DIV2)
582
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the knowledge of these things especially:
the knowledge of these things especially:
dt n1 pp-f d n2 av-j:
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I know there is no knowledge in the world but is precious, even the knowledg of the meanest things, the knowledge even of the basest things may be of very good use:
I know there is no knowledge in the world but is precious, even the knowledge of the Meanest things, the knowledge even of the Basest things may be of very good use:
pns11 vvb pc-acp vbz dx n1 p-acp dt n1 cc-acp vbz j, av dt n1 pp-f dt js n2, dt n1 av pp-f dt js n2 vmb vbi pp-f av j n1:
(10) sermon (DIV2)
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But what is all the knowledge in the world to the knowledge of God, that made the world ;
But what is all the knowledge in the world to the knowledge of God, that made the world;
cc-acp q-crq vbz d dt n1 p-acp dt n1 p-acp dt n1 pp-f np1, cst vvd dt n1;
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and of Christ, that redeemed the world? That is the knowledge which doth immediately conduce toward our attaining of happinesse and salvation.
and of christ, that redeemed the world? That is the knowledge which does immediately conduce towards our attaining of happiness and salvation.
cc pp-f np1, cst vvd dt n1? cst vbz dt n1 r-crq vdz av-j vvi p-acp po12 vvg pp-f n1 cc n1.
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Men may swell themselves in vaine conceits of other kinde of literature, and looke big and scornfull upon this divine knowledge;
Men may swell themselves in vain conceits of other kind of literature, and look big and scornful upon this divine knowledge;
np1 vmb vvi px32 p-acp j n2 pp-f j-jn n1 pp-f n1, cc vvb j cc j p-acp d j-jn n1;
(10) sermon (DIV2)
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but yet one drachm of this, one graine of this, is worth more then all the knowledge in the world:
but yet one drachm of this, one grain of this, is worth more then all the knowledge in the world:
cc-acp av crd n1 pp-f d, crd n1 pp-f d, vbz j av-dc cs d dt n1 p-acp dt n1:
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and therefore remember this, that we may not mistake our scope and aime. I doe not interdict any other knowledge subordinate in its place and ranck;
and Therefore Remember this, that we may not mistake our scope and aim. I do not interdict any other knowledge subordinate in its place and rank;
cc av vvb d, cst pns12 vmb xx vvi po12 n1 cc vvb. pns11 vdb xx vvi d j-jn n1 j p-acp po31 n1 cc n1;
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but I set this in the highest place and highest rancke, the divine knowledge of God,
but I Set this in the highest place and highest rank, the divine knowledge of God,
cc-acp pns11 vvd d p-acp dt js n1 cc js n1, dt j-jn n1 pp-f np1,
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and those things that concerne our happinesse in God.
and those things that concern our happiness in God.
cc d n2 cst vvb po12 n1 p-acp np1.
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And this is the scope of the exhortation in regard of this, that we would be contented to take a little paines from other things to get this divine knowledge;
And this is the scope of the exhortation in regard of this, that we would be contented to take a little pains from other things to get this divine knowledge;
cc d vbz dt n1 pp-f dt n1 p-acp n1 pp-f d, cst pns12 vmd vbi vvn pc-acp vvi dt j n2 p-acp j-jn n2 pc-acp vvi d j-jn n1;
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at least not to squander away all our precious time, and parts, busily in the pursuit of other things that will doe us no good;
At least not to squander away all our precious time, and parts, busily in the pursuit of other things that will do us not good;
p-acp ds xx pc-acp vvi av d po12 j n1, cc n2, av-j p-acp dt n1 pp-f j-jn n2 cst vmb vdi pno12 xx j;
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but take it from them, and bestow our selves, our times and our wits, for the pursuing of divine knowledge, which is the most precious of all.
but take it from them, and bestow our selves, our times and our wits, for the pursuing of divine knowledge, which is the most precious of all.
cc-acp vvb pn31 p-acp pno32, cc vvi po12 n2, po12 n2 cc po12 n2, p-acp dt vvg pp-f j-jn n1, r-crq vbz dt av-ds j pp-f d.
(10) sermon (DIV2)
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2 In regard of the act: all that I will put you in mind of in regard of that is; 2 In regard of the act: all that I will put you in mind of in regard of that is;
crd p-acp n1 pp-f dt n1: av-d cst pns11 vmb vvi pn22 p-acp n1 pp-f p-acp n1 pp-f d vbz;
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that it is not a bare knowledge that I am now recommending unto you, which consists in the apprehension of divine things:
that it is not a bore knowledge that I am now recommending unto you, which consists in the apprehension of divine things:
cst pn31 vbz xx dt j n1 cst pns11 vbm av vvg p-acp pn22, r-crq vvz p-acp dt n1 pp-f j-jn n2:
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but a knowledge joyned with faith ; mixed and tempered with faith:
but a knowledge joined with faith; mixed and tempered with faith:
cc-acp dt n1 vvn p-acp n1; vvn cc vvn p-acp n1:
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that the understanding may not only have some apprehension of those things in the tenour of them, but in their connexion;
that the understanding may not only have Some apprehension of those things in the tenor of them, but in their connexion;
cst dt n1 vmb xx av-j vhi d n1 pp-f d n2 p-acp dt n1 pp-f pno32, p-acp p-acp po32 n1;
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so that the heart may close with them in giving full assent to the truth of them;
so that the heart may close with them in giving full assent to the truth of them;
av cst dt n1 vmb vvi p-acp pno32 p-acp vvg j vvi p-acp dt n1 pp-f pno32;
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apprehend the realitie of them, to bee such indeed as have a ground and subsistence:
apprehend the reality of them, to be such indeed as have a ground and subsistence:
vvb dt n1 pp-f pno32, pc-acp vbi d av c-acp vhb dt n1 cc n1:
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for it is one thing to apprehend the promise of eternall life, and to know what the happinesse is to be in conjunction with God, to have a glorified bodie,
for it is one thing to apprehend the promise of Eternal life, and to know what the happiness is to be in conjunction with God, to have a glorified body,
c-acp pn31 vbz crd n1 pc-acp vvi dt n1 pp-f j n1, cc pc-acp vvi r-crq dt n1 vbz pc-acp vbi p-acp n1 p-acp np1, pc-acp vhi dt vvn n1,
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and a glorified soule, farre beyond that excellencie that is here:
and a glorified soul, Far beyond that excellency that is Here:
cc dt vvn n1, av-j p-acp d n1 cst vbz av:
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but it is an other thing to apprehend that these things are really promised, shall be really performed by God,
but it is an other thing to apprehend that these things Are really promised, shall be really performed by God,
cc-acp pn31 vbz dt j-jn n1 pc-acp vvi cst d n2 vbr av-j vvn, vmb vbi av-j vvn p-acp np1,
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and so to set a mans soule to the truth of God by faith; that these are not only meere words;
and so to Set a men soul to the truth of God by faith; that these Are not only mere words;
cc av pc-acp vvi dt ng1 n1 p-acp dt n1 pp-f np1 p-acp n1; cst d vbr xx av-j j n2;
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but such as indeed shall be exhibited to all Gods servants: many apprehend these things, and understand what is meant by them;
but such as indeed shall be exhibited to all God's Servants: many apprehend these things, and understand what is meant by them;
cc-acp d c-acp av vmb vbi vvn p-acp d ng1 n2: d vvb d n2, cc vvb r-crq vbz vvn p-acp pno32;
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but yet they have a root of atheisme in their hearts, so that they thinke they are but devised things to keepe men in awe,
but yet they have a root of atheism in their hearts, so that they think they Are but devised things to keep men in awe,
cc-acp av pns32 vhb dt n1 pp-f n1 p-acp po32 n2, av cst pns32 vvb pns32 vbr p-acp vvn n2 pc-acp vvi n2 p-acp n1,
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and that there is no realitie in them, to have no subsistence:
and that there is no reality in them, to have no subsistence:
cc cst pc-acp vbz dx n1 p-acp pno32, pc-acp vhi dx n1:
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it is therefore a knowledge of apprehension joyned with a full assent of faith resting on the truth of the things promised,
it is Therefore a knowledge of apprehension joined with a full assent of faith resting on the truth of the things promised,
pn31 vbz av dt n1 pp-f n1 vvn p-acp dt j n1 pp-f n1 vvg p-acp dt n1 pp-f dt n2 vvd,
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but in this place I shall use the word no further.
but in this place I shall use the word no further.
cc-acp p-acp d n1 pns11 vmb vvi dt n1 av-dx av-jc.
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3 In regard of the maine of all, viz. in regard of the degree or manner:
3 In regard of the main of all, viz. in regard of the degree or manner:
crd n1 n1 pp-f dt n1 pp-f d, n1 p-acp n1 pp-f dt n1 cc n1:
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I desire every one to bee industrious after knowledge, divine knowledge especially:
I desire every one to be Industria After knowledge, divine knowledge especially:
pns11 vvb d pi pc-acp vbi j p-acp n1, j-jn n1 av-j:
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and carefull to joyne assent of faith to their knowledge, to mix and temper them together;
and careful to join assent of faith to their knowledge, to mix and temper them together;
cc j pc-acp vvi n1 pp-f n1 p-acp po32 n1, pc-acp vvi cc vvi pno32 av;
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and lastly to aime at a soundnesse of knowledge, and a soundnesse of believing; that they be solid and not superficiall;
and lastly to aim At a soundness of knowledge, and a soundness of believing; that they be solid and not superficial;
cc ord pc-acp vvi p-acp dt n1 pp-f n1, cc dt n1 pp-f vvg; cst pns32 vbb j cc xx j;
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that they have not meerely flashings, or glimmerings of light, like lightning, which doth not guid a man in the way,
that they have not merely flashings, or glimmerings of Light, like lightning, which does not guide a man in the Way,
cst pns32 vhb xx av-j n2-vvg, cc n2 pp-f n1, j n1, r-crq vdz xx vvi dt n1 p-acp dt n1,
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but rather leadeth a man out of the way: Many men may have a flash of knowledge and assent, but this is not bottommed,
but rather leads a man out of the Way: Many men may have a flash of knowledge and assent, but this is not bottomed,
cc-acp av-c vvz dt n1 av pp-f dt n1: d n2 vmb vhi dt n1 pp-f n1 cc n1, cc-acp d vbz xx vvn,
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nor grounded, it is not solid.
nor grounded, it is not solid.
ccx vvn, pn31 vbz xx j.
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Here you must remember these three things, wherein I shall comprehend all that I aime at in this substantiall and solid knowledge, which I exhort every one to endeavour after. 1 That it be so extensively. 2 That it be so intensively. 3 That it be proportionably.
Here you must Remember these three things, wherein I shall comprehend all that I aim At in this substantial and solid knowledge, which I exhort every one to endeavour After. 1 That it be so extensively. 2 That it be so intensively. 3 That it be proportionably.
av pn22 vmb vvi d crd n2, c-crq pns11 vmb vvi d cst pns11 vvb p-acp p-acp d j cc j n1, r-crq pns11 vvb d pi pc-acp vvi a-acp. vvn cst pn31 vbb av av-j. crd d pn31 vbb av av-j. crd d pn31 vbb av-j.
(10) sermon (DIV2)
585
Image 78
2511
1 To have it extensively substantiall and solid: not some catchings and snatchings at some things in religion;
1 To have it extensively substantial and solid: not Some catchings and snatchings At Some things in Religion;
vvd pc-acp vhi pn31 av-j j cc j: xx d n2-vvg cc n2-vvg p-acp d n2 p-acp n1;
(10) sermon (DIV2)
586
Image 78
2512
here to get a scrap, and there to get a scrap, and in the other place another scrap; Here to get a scrap, and there to get a scrap, and in the other place Another scrap;
av pc-acp vvi dt n1, cc a-acp pc-acp vvi dt n1, cc p-acp dt j-jn n1 j-jn n1;
(10) sermon (DIV2)
586
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2513
still scraping at a little, like a garment made up of patches:
still scraping At a little, like a garment made up of Patches:
av vvg p-acp dt j, av-j dt n1 vvd a-acp pp-f n2:
(10) sermon (DIV2)
586
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2514
but we must labour to know the whole will of God, and all things necessary, at least that are absolutely necessary to salvation, to be ignorant in none of them;
but we must labour to know the Whole will of God, and all things necessary, At least that Are absolutely necessary to salvation, to be ignorant in none of them;
cc-acp pns12 vmb vvi pc-acp vvi dt j-jn n1 pp-f np1, cc d n2 j, p-acp ds d vbr av-j j p-acp n1, pc-acp vbi j p-acp pix pp-f pno32;
(10) sermon (DIV2)
586
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2515
in regard of the neare connexion, and that necessary influence that they must have in the forming and fashioning of a right and faithfull receiving of God in Christ;
in regard of the near connexion, and that necessary influence that they must have in the forming and fashioning of a right and faithful receiving of God in christ;
p-acp n1 pp-f dt j n1, cc cst j n1 cst pns32 vmb vhi p-acp dt n-vvg cc vvg pp-f dt j-jn cc j n-vvg pp-f np1 p-acp np1;
(10) sermon (DIV2)
586
Image 78
2516
which will not be without such a solid knowledge as is apprehensive of all that is necessary.
which will not be without such a solid knowledge as is apprehensive of all that is necessary.
r-crq vmb xx vbi p-acp d dt j n1 c-acp vbz j pp-f d cst vbz j.
(10) sermon (DIV2)
586
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2 It must be intensively solid, and substantiall: 2 It must be intensively solid, and substantial:
crd pn31 vmb vbi av-j j, cc j:
(10) sermon (DIV2)
587
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2518
not onely to know and give assent to all those things that are necessary, not meerly catching at one act or some peeces of it:
not only to know and give assent to all those things that Are necessary, not merely catching At one act or Some Pieces of it:
xx av-j pc-acp vvi cc vvi n1 p-acp d d n2 cst vbr j, xx av-j vvg p-acp crd n1 cc d n2 pp-f pn31:
(10) sermon (DIV2)
587
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2519
but to joyne to this a penetration of knowledge;
but to join to this a penetration of knowledge;
cc-acp pc-acp vvi p-acp d dt n1 pp-f n1;
(10) sermon (DIV2)
587
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2520
not onely to have it swimming in the braine, but that it penetrate and sink into the understanding,
not only to have it swimming in the brain, but that it penetrate and sink into the understanding,
xx av-j pc-acp vhi pn31 vvg p-acp dt n1, cc-acp cst pn31 vvi cc vvi p-acp dt n1,
(10) sermon (DIV2)
587
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2521
and make a deep impression there:
and make a deep impression there:
cc vvi dt j-jn n1 a-acp:
(10) sermon (DIV2)
587
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2522
A man may have sometimes a swimming notion in the braine, floating aloft on the top, which never penetrates nor enters in a man, which I desire we would most aime at, not to content our selves with a meere swimming notion, to licke on the outside,
A man may have sometime a swimming notion in the brain, floating aloft on the top, which never penetrates nor enters in a man, which I desire we would most aim At, not to content our selves with a mere swimming notion, to lick on the outside,
dt n1 vmb vhi av dt j-vvg n1 p-acp dt n1, vvg av p-acp dt n1, r-crq av-x vvz ccx vvz p-acp dt n1, r-crq pns11 vvb pns12 vmd av-ds vvi p-acp, xx pc-acp vvi po12 n2 p-acp dt j j-vvg n1, pc-acp vvi p-acp dt n1-an,
(10) sermon (DIV2)
587
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2523
as it were, as it is in the fable of the Fox;
as it were, as it is in the fable of the Fox;
c-acp pn31 vbdr, c-acp pn31 vbz p-acp dt n1 pp-f dt n1;
(10) sermon (DIV2)
587
Image 78
2524
when the Crane invited the Fox to the feast, he provided gruell for him in a narrow mouthed vessell,
when the Crane invited the Fox to the feast, he provided gruel for him in a narrow mouthed vessel,
c-crq dt n1 vvd dt n1 p-acp dt n1, pns31 vvd n1 p-acp pno31 p-acp dt j vvn n1,
(10) sermon (DIV2)
587
Image 78
2525
so that he himselfe could put in his long bill, and suck it out, but the Fox could not put in his head,
so that he himself could put in his long bill, and suck it out, but the Fox could not put in his head,
av cst pns31 px31 vmd vvi p-acp po31 j n1, cc vvi pn31 av, cc-acp dt n1 vmd xx vvi p-acp po31 n1,
(10) sermon (DIV2)
587
Image 78
2526
but was faine to licke the outside, &c. I would not have men to content themselves with the outside, to have a little superficiall notion,
but was feign to lick the outside, etc. I would not have men to content themselves with the outside, to have a little superficial notion,
cc-acp vbds av-j pc-acp vvi dt n1-an, av pns11 vmd xx vhi n2 pc-acp vvi px32 p-acp dt n1-an, pc-acp vhi dt j j n1,
(10) sermon (DIV2)
587
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2527
but the solidity of knowledge consists in this, that a man have a reall notion,
but the solidity of knowledge consists in this, that a man have a real notion,
cc-acp dt n1 pp-f n1 vvz p-acp d, cst dt n1 vhi dt j n1,
(10) sermon (DIV2)
587
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2528
and apprehension which doth enter into his minde, and penetrate it throughly, makes a deep impression that it be received there,
and apprehension which does enter into his mind, and penetrate it thoroughly, makes a deep impression that it be received there,
cc n1 r-crq vdz vvi p-acp po31 n1, cc vvi pn31 av-j, vvz dt j-jn n1 cst pn31 vbb vvn a-acp,
(10) sermon (DIV2)
587
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2529
and such an impression as may put a tincture on the heart, and affections too;
and such an impression as may put a tincture on the heart, and affections too;
cc d dt n1 c-acp vmb vvi dt n1 p-acp dt n1, cc n2 av;
(10) sermon (DIV2)
587
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2530
for indeed that is never a perfect dye of knowledge, doth not redound and overflow to the affections,
for indeed that is never a perfect die of knowledge, does not redound and overflow to the affections,
c-acp av d vbz av-x dt j n1 pp-f n1, vdz xx vvi cc vvi p-acp dt n2,
(10) sermon (DIV2)
587
Image 78
2531
and draw them, leave a tincture on them;
and draw them, leave a tincture on them;
cc vvi pno32, vvb dt n1 p-acp pno32;
(10) sermon (DIV2)
587
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2532
and therein indeed is the Crisis of knowledge, when it is saving and solid, namely then when it is penetrating,
and therein indeed is the Crisis of knowledge, when it is Saving and solid, namely then when it is penetrating,
cc av av vbz dt n1 pp-f n1, c-crq pn31 vbz vvg cc j, av av c-crq pn31 vbz vvg,
(10) sermon (DIV2)
587
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2533
when it so farre fils the understanding, and enters so deeply into it;
when it so Far fills the understanding, and enters so deeply into it;
c-crq pn31 av av-j vvz dt n1, cc vvz av av-jn p-acp pn31;
(10) sermon (DIV2)
587
Image 78
2534
that there is a resultance to overflow from it on the affections to inflame and draw them, that will give the through dye which is in graine, which will never out, but truly save.
that there is a resultance to overflow from it on the affections to inflame and draw them, that will give thee through die which is in grain, which will never out, but truly save.
cst pc-acp vbz dt n1 pc-acp vvi p-acp pn31 p-acp dt n2 pc-acp vvi cc vvi pno32, cst vmb vvi pno32 p-acp vvi r-crq vbz p-acp n1, r-crq vmb av-x av, cc-acp av-j vvi.
(10) sermon (DIV2)
587
Image 78
2535
3 Let every one endeavour after a proportioble knowledge: proportionable to his parts and meanes ; proportionable to the place in which God hath set him;
3 Let every one endeavour After a proportioble knowledge: proportionable to his parts and means; proportionable to the place in which God hath Set him;
crd vvb d crd n1 p-acp dt j n1: j p-acp po31 n2 cc n2; j p-acp dt n1 p-acp r-crq np1 vhz vvn pno31;
(10) sermon (DIV2)
588
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2536
and proportionable to the oportunities that God hath given him: where God bestowes much, he requires much;
and proportionable to the opportunities that God hath given him: where God bestows much, he requires much;
cc j p-acp dt n2 cst np1 vhz vvn pno31: c-crq np1 vvz d, pns31 vvz av-d;
(10) sermon (DIV2)
588
Image 78
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a lesser measure of knowledge may be saving, where God affords a lesser measure of light:
a lesser measure of knowledge may be Saving, where God affords a lesser measure of Light:
dt jc n1 pp-f n1 vmb vbi vvg, c-crq np1 vvz dt jc n1 pp-f n1:
(10) sermon (DIV2)
588
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2538
In times of superstition and darknesse without all doubt many did get to heaven with a very weake light,
In times of Superstition and darkness without all doubt many did get to heaven with a very weak Light,
p-acp n2 pp-f n1 cc n1 p-acp d n1 d vdd vvi p-acp n1 p-acp dt j j n1,
(10) sermon (DIV2)
588
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2539
yet it was such that made an impression on their hearts; but farre short of that glitteringnesse of light that is in our times:
yet it was such that made an impression on their hearts; but Far short of that glitteringnesse of Light that is in our times:
av pn31 vbds d cst vvd dt n1 p-acp po32 n2; cc-acp av-j j pp-f d n1 pp-f n1 cst vbz p-acp po12 n2:
(10) sermon (DIV2)
588
Image 78
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therefore we should (for this is one branch of the exhortation) labour every one to make his knowledge go hand in hand, in an equipage with the meanes that he enjoyes, with the opportunities he hath afforded him by God;
Therefore we should (for this is one branch of the exhortation) labour every one to make his knowledge go hand in hand, in an equipage with the means that he enjoys, with the opportunities he hath afforded him by God;
av pns12 vmd (c-acp d vbz crd n1 pp-f dt n1) vvb d pi pc-acp vvi po31 n1 vvi n1 p-acp n1, p-acp dt n1 p-acp dt n2 cst pns31 vvz, p-acp dt n2 pns31 vhz vvn pno31 p-acp np1;
(10) sermon (DIV2)
588
Image 78
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and with the parts he hath to make him capable;
and with the parts he hath to make him capable;
cc p-acp dt n2 pns31 vhz pc-acp vvi pno31 j;
(10) sermon (DIV2)
588
Image 78
2542
they that have more means, let not them content themselves to have so much as some have had that lived in times of darknesse;
they that have more means, let not them content themselves to have so much as Some have had that lived in times of darkness;
pns32 cst vhb dc n2, vvb xx pno32 vvi px32 pc-acp vhb av av-d c-acp d vhb vhn d vvn p-acp n2 pp-f n1;
(10) sermon (DIV2)
588
Image 78
2543
they that have parts, and better understanding, let them not content themselves to have so much as a poore ignoramus hath;
they that have parts, and better understanding, let them not content themselves to have so much as a poor ignoramus hath;
pns32 cst vhb n2, cc jc n1, vvb pno32 xx vvi px32 pc-acp vhb av av-d c-acp dt j fw-la vhz;
(10) sermon (DIV2)
588
Image 78
2544
it is not sufficient for them; (though the thing it selfe be sufficient to salvation,
it is not sufficient for them; (though the thing it self be sufficient to salvation,
pn31 vbz xx j p-acp pno32; (cs dt n1 pn31 n1 vbi j p-acp n1,
(10) sermon (DIV2)
588
Image 78
2545
and so is not necessary absolutely, yet) God requires more of them, because he hath given more to them;
and so is not necessary absolutely, yet) God requires more of them, Because he hath given more to them;
cc av vbz xx j av-j, av) np1 vvz dc pp-f pno32, c-acp pns31 vhz vvn av-dc p-acp pno32;
(10) sermon (DIV2)
588
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God exacts more at their hands, because they have received more at his hands; God requires that they should keepe proportion.
God exacts more At their hands, Because they have received more At his hands; God requires that they should keep proportion.
np1 vvz av-dc p-acp po32 n2, c-acp pns32 vhb vvn av-dc p-acp po31 n2; np1 vvz cst pns32 vmd vvi n1.
(10) sermon (DIV2)
588
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2 This being premised, now let me add concerning the other thing, viz. How shall we attaine to this knowledge: 2 This being premised, now let me add Concerning the other thing, viz. How shall we attain to this knowledge:
crd d vbg vvn, av vvb pno11 vvb vvg dt j-jn n1, n1 q-crq vmb pns12 vvi p-acp d n1:
(10) sermon (DIV2)
589
Image 78
2548
suppose we be willing and desirous of it (as nothing indeed is more desireable then knowledge, to be a knowing creature, a rationall creature, an understanding creature;
suppose we be willing and desirous of it (as nothing indeed is more desirable then knowledge, to be a knowing creature, a rational creature, an understanding creature;
vvb pns12 vbb j cc j pp-f pn31 (c-acp pix av vbz av-dc j cs n1, pc-acp vbi dt j-vvg n1, dt j n1, dt j-vvg n1;
(10) sermon (DIV2)
589
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2549
it is pabulum anima, the food of the soule, a soule, that is a reasonable soule, is as much nourished and refreshed with reasonable things, with knowledge and other intellectuals,
it is pabulum anima, the food of the soul, a soul, that is a reasonable soul, is as much nourished and refreshed with reasonable things, with knowledge and other intellectuals,
pn31 vbz fw-la fw-la, dt n1 pp-f dt n1, dt n1, cst vbz dt j n1, vbz p-acp av-d vvn cc vvn p-acp j n2, p-acp n1 cc n-jn n2-j,
(10) sermon (DIV2)
589
Image 78
2550
as the body, that is a body, is nourished with corporeall sustinance) but suppose now we desire this,
as the body, that is a body, is nourished with corporeal sustenance) but suppose now we desire this,
c-acp dt n1, cst vbz dt n1, vbz vvn p-acp j n1) cc-acp vvb av pns12 vvb d,
(10) sermon (DIV2)
589
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2551
how shall we attaine it?
how shall we attain it?
q-crq vmb pns12 vvi pn31?
(10) sermon (DIV2)
589
Image 78
2552
This is a large compasse to go through the full of it, I shall therefore point out briefly some few wayes.
This is a large compass to go through the full of it, I shall Therefore point out briefly Some few ways.
d vbz dt j n1 pc-acp vvi p-acp dt j pp-f pn31, pns11 vmb av vvi av av-j d d n2.
(10) sermon (DIV2)
590
Image 78
2553
Two things in generall I shall onely speake, which are as two preparatives for all things:
Two things in general I shall only speak, which Are as two preparatives for all things:
crd n2 p-acp n1 pns11 vmb av-j vvi, r-crq vbr p-acp crd n2 p-acp d n2:
(10) sermon (DIV2)
591
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and then I shall add two or three of the maine helps that are perfective in this kind,
and then I shall add two or three of the main helps that Are perfective in this kind,
cc av pns11 vmb vvi crd cc crd pp-f dt j n2 cst vbr j p-acp d n1,
(10) sermon (DIV2)
591
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2555
if we would attain to knowledge, sound knowledge, and above all and especially in divine things, that which we confine our speech unto.
if we would attain to knowledge, found knowledge, and above all and especially in divine things, that which we confine our speech unto.
cs pns12 vmd vvi p-acp n1, j n1, cc p-acp d cc av-j p-acp j-jn n2, cst r-crq pns12 vvb po12 n1 p-acp.
(10) sermon (DIV2)
591
Image 78
2556
There are two preparatives that are exceeding advantagious this way, to fit the soule to stand in a good posture, to make it capacious of this divine knowledge.
There Are two preparatives that Are exceeding advantageous this Way, to fit the soul to stand in a good posture, to make it capacious of this divine knowledge.
pc-acp vbr crd n2 cst vbr vvg j d n1, pc-acp vvi dt n1 pc-acp vvi p-acp dt j n1, pc-acp vvi pn31 j pp-f d j-jn n1.
(10) sermon (DIV2)
592
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2557
1 A humble spirit: humility is a very fit quality to make the soule of a man capable of getting knowledge:
1 A humble Spirit: humility is a very fit quality to make the soul of a man capable of getting knowledge:
crd dt j n1: n1 vbz dt av j n1 pc-acp vvi dt n1 pp-f dt n1 j pp-f vvg n1:
(10) sermon (DIV2)
593
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for as it was the saying of the Moralist, which is of more large extent, but yet holds a truth here;
for as it was the saying of the Moralist, which is of more large extent, but yet holds a truth Here;
c-acp c-acp pn31 vbds dt n-vvg pp-f dt n1, r-crq vbz pp-f dc j n1, cc-acp av vvz dt n1 av;
(10) sermon (DIV2)
593
Image 78
2559
there is nothing hinders growth in knowledge more then a humour and swelling of pride:
there is nothing hinders growth in knowledge more then a humour and swelling of pride:
pc-acp vbz pix vvz n1 p-acp n1 av-dc cs dt n1 cc n-vvg pp-f n1:
(10) sermon (DIV2)
593
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2560
when a man is proud in his owne opinion, in conceit and apprehension of his owne wisdome;
when a man is proud in his own opinion, in conceit and apprehension of his own Wisdom;
c-crq dt n1 vbz j p-acp po31 d n1, p-acp n1 cc n1 pp-f po31 d n1;
(10) sermon (DIV2)
593
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2561
he is uncapable of learning any thing;
he is uncapable of learning any thing;
pns31 vbz j pp-f vvg d n1;
(10) sermon (DIV2)
593
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2562
he lets slip the meanes and opportunities which otherwise he might have, onely upon a vaine conceit that he is wise enough already:
he lets slip the means and opportunities which otherwise he might have, only upon a vain conceit that he is wise enough already:
pns31 vvz vvi dt n2 cc n2 r-crq av pns31 vmd vhi, av-j p-acp dt j n1 cst pns31 vbz j av-d av:
(10) sermon (DIV2)
593
Image 78
2563
And therefore as they use to observe the ground on which the Peacocke useth to sit, is ordinarily noted to be even by that occasion made exceeding barren:
And Therefore as they use to observe the ground on which the Peacock uses to fit, is ordinarily noted to be even by that occasion made exceeding barren:
cc av c-acp pns32 vvb pc-acp vvi dt n1 p-acp r-crq dt n1 vvz pc-acp vvi, vbz av-j vvn pc-acp vbi av p-acp d n1 vvd vvg j:
(10) sermon (DIV2)
593
Image 78
2564
I am sure it is so here (the Peacocke being an Embleme of pride) And there is a double reason for it,
I am sure it is so Here (the Peacock being an Emblem of pride) And there is a double reason for it,
pns11 vbm j pn31 vbz av av (dt n1 vbg dt n1 pp-f n1) cc pc-acp vbz dt j-jn n1 p-acp pn31,
(10) sermon (DIV2)
593
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2565
why he is made uncapable of knowledge. There is a morall reason of it.
why he is made uncapable of knowledge. There is a moral reason of it.
c-crq pns31 vbz vvn j pp-f n1. pc-acp vbz dt j n1 pp-f pn31.
(10) sermon (DIV2)
593
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2566
1 He doth by his priding of himselfe, alienate God from him, nay and provoke God,
1 He does by his priding of himself, alienate God from him, nay and provoke God,
vvd pns31 vdz p-acp po31 vvg pp-f px31, vvi np1 p-acp pno31, uh cc vvi np1,
(10) sermon (DIV2)
594
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2567
so that God hath no delight to communicate himselfe to him, for God despiseth the proud, and giveth grace and knowledge to the humble,
so that God hath no delight to communicate himself to him, for God despises the proud, and gives grace and knowledge to the humble,
av cst np1 vhz dx n1 pc-acp vvi px31 p-acp pno31, c-acp np1 vvz dt j, cc vvz n1 cc n1 p-acp dt j,
(10) sermon (DIV2)
594
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2568
and the secrets of the Lord are with those that feare him: he will communicate himselfe to the humble spirit;and the secrets of the Lord Are with those that Fear him: he will communicate himself to the humble Spirit;
cc dt n2-jn pp-f dt n1 vbr p-acp d cst vvb pno31: pns31 vmb vvi px31 p-acp dt j n1;
(10) sermon (DIV2)
594
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and he will withdraw himselfe from the proud spirit;
and he will withdraw himself from the proud Spirit;
cc pns31 vmb vvi px31 p-acp dt j n1;
(10) sermon (DIV2)
594
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2570
he sils the humble spirit with knowledge, but those that are wise in their owne conceits, he sends them away empty. he sils the humble Spirit with knowledge, but those that Are wise in their own conceits, he sends them away empty.
pns31 vvz dt j n1 p-acp n1, cc-acp d cst vbr j p-acp po32 d n2, pns31 vvz pno32 av j.
(10) sermon (DIV2)
594
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2 There is a naturall cause of it: it hinders a man from using any means, or from profiting by any meanes;
2 There is a natural cause of it: it hinders a man from using any means, or from profiting by any means;
crd a-acp vbz dt j n1 pp-f pn31: pn31 vvz dt n1 p-acp vvg d n2, cc p-acp vvg p-acp d n2;
(10) sermon (DIV2)
595
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it hinders a man from receiving any thing that is dropt into him:
it hinders a man from receiving any thing that is dropped into him:
pn31 vvz dt n1 p-acp vvg d n1 cst vbz vvn p-acp pno31:
(10) sermon (DIV2)
595
Image 78
2573
a proud man is a naturall barre or hinderance to his owne knowledge, or from receiving any knowledge:
a proud man is a natural bar or hindrance to his own knowledge, or from receiving any knowledge:
dt j n1 vbz dt j n1 cc n1 p-acp po31 d n1, cc p-acp vvg d n1:
(10) sermon (DIV2)
595
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and therefore, as I have sometime noted in another case, which is appliable here;
and Therefore, as I have sometime noted in Another case, which is appliable Here;
cc av, c-acp pns11 vhb av vvn p-acp j-jn n1, r-crq vbz j av;
(10) sermon (DIV2)
595
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2575
you know, in a dish, there is an inside of it which is hollow, and an outside which is convex;
you know, in a dish, there is an inside of it which is hollow, and an outside which is convex;
pn22 vvb, p-acp dt n1, pc-acp vbz dt n1-an pp-f pn31 r-crq vbz j-jn, cc dt n1-an r-crq vbz n1;
(10) sermon (DIV2)
595
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2576
now if you would powre any thing in it, you must not powre it on the outside which is convex,
now if you would pour any thing in it, you must not pour it on the outside which is convex,
av cs pn22 vmd vvi d n1 p-acp pn31, pn22 vmb xx vvi pn31 p-acp dt n1-an r-crq vbz n1,
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for that convex superficies, by reason of its convexity, can hold nothing, but all runs over:
for that convex superficies, by reason of its convexity, can hold nothing, but all runs over:
c-acp cst n1 n1, p-acp n1 pp-f po31 n1, vmb vvi pix, cc-acp d vvz a-acp:
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But if you powre any thing in the inside, it will hold just according to its proportion, as you can powre in;
But if you pour any thing in the inside, it will hold just according to its proportion, as you can pour in;
cc-acp cs pn22 vvi d n1 p-acp dt n1-an, pn31 vmb vvi av vvg p-acp po31 n1, c-acp pn22 vmb vvi p-acp;
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the humble spirit is like the concave and hollow of the dish, that is empty by reason of his humility,
the humble Spirit is like the concave and hollow of the dish, that is empty by reason of his humility,
dt j n1 vbz av-j dt j-jn cc j-jn pp-f dt n1, cst vbz j p-acp n1 pp-f po31 n1,
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and so is capacious of any thing which God in the use of the meanes shall be pleased to powre in it, it hath emptinesse, and can hold it:
and so is capacious of any thing which God in the use of the means shall be pleased to pour in it, it hath emptiness, and can hold it:
cc av vbz j pp-f d n1 r-crq np1 p-acp dt n1 pp-f dt n2 vmb vbi vvn pc-acp vvi p-acp pn31, pn31 vhz n1, cc vmb vvi pn31:
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but now the proud spirit is like the convex superficies, and every thing is but spilt that is powred on it;
but now the proud Spirit is like the convex superficies, and every thing is but spilled that is poured on it;
cc-acp av dt j n1 vbz av-j dt n1 n1, cc d n1 vbz p-acp vvn cst vbz vvn p-acp pn31;
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for there is no hollownesse, no concave, no capaciousnesse to hold it. And as it is in the familiar similitude of the mountaines and the valleyes;
for there is no hollowness, no concave, no capaciousness to hold it. And as it is in the familiar similitude of the Mountains and the valleys;
c-acp pc-acp vbz dx n1, dx j-jn, dx n1 pc-acp vvi pn31. cc c-acp pn31 vbz p-acp dt j-jn n1 pp-f dt n2 cc dt n2;
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the raine fals on the mountaines, and makes it nothing fruitfull, because all the raine by reason of the proclivity,
the rain falls on the Mountains, and makes it nothing fruitful, Because all the rain by reason of the proclivity,
dt n1 vvz p-acp dt n2, cc vvz pn31 pix j, c-acp d dt n1 p-acp n1 pp-f dt n1,
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and the height of the mountaine, slips and slides down from the mountaine, and the mountaine shelves it off (as it were) from its selfe:
and the height of the mountain, slips and slides down from the mountain, and the mountain shelves it off (as it were) from its self:
cc dt n1 pp-f dt n1, n2 cc vvz a-acp p-acp dt n1, cc dt n1 n2 pn31 p-acp (c-acp pn31 vbdr) p-acp po31 n1:
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and not onely casts off the raine, but it selfe also (at least the best of it selfe) with the raine;
and not only Cast off the rain, but it self also (At least the best of it self) with the rain;
cc xx av-j vvz a-acp dt n1, cc-acp pn31 n1 av (p-acp ds dt js pp-f pn31 n1) p-acp dt n1;
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and so much more fattens the lower grounds, so that the valleyes have not onely the fruitfulnesse that comes by the raine,
and so much more fattens the lower grounds, so that the valleys have not only the fruitfulness that comes by the rain,
cc av av-d av-dc vvz dt jc n2, av cst dt n2 vhb xx av-j dt n1 cst vvz p-acp dt n1,
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but also that which comes by the soile which fals on them from the hils by the raine:
but also that which comes by the soil which falls on them from the hills by the rain:
cc-acp av cst r-crq vvz p-acp dt n1 r-crq vvz p-acp pno32 p-acp dt n2 p-acp dt n1:
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And truly it is the valley, the lowly spirit that is made capable of any thing;
And truly it is the valley, the lowly Spirit that is made capable of any thing;
cc av-j pn31 vbz dt n1, dt j n1 cst vbz vvn j pp-f d n1;
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but the lofty spirit drives all from it selfe, and so makes it selfe uncapable to receive any thing,
but the lofty Spirit drives all from it self, and so makes it self uncapable to receive any thing,
cc-acp dt j n1 vvz d p-acp pn31 n1, cc av vvz pn31 n1 j pc-acp vvi d n1,
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and unfit to attaine any thing:
and unfit to attain any thing:
cc j pc-acp vvi d n1:
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And therefore if we would get knowledge, attaine to this first step in the ladder that reacheth to happinesse, we must take heed of pride:
And Therefore if we would get knowledge, attain to this First step in the ladder that reaches to happiness, we must take heed of pride:
cc av cs pns12 vmd vvi n1, vvb p-acp d ord n1 p-acp dt n1 cst vvz p-acp n1, pns12 vmb vvi n1 pp-f n1:
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the proud lofty spirit is not in the way to attaine knowledge, nor in any way to profit by the meanes which might be good for that purpose;
the proud lofty Spirit is not in the Way to attain knowledge, nor in any Way to profit by the means which might be good for that purpose;
dt j j n1 vbz xx p-acp dt n1 pc-acp vvi n1, ccx p-acp d n1 pc-acp vvi p-acp dt n2 r-crq vmd vbi j p-acp d n1;
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but the humble spirit that findes an emptinesse in it selfe, an hungering and thirsting after knowledge, such a spirit is fittest to gaine by all advantages and all opportunities,
but the humble Spirit that finds an emptiness in it self, an hungering and thirsting After knowledge, such a Spirit is Fittest to gain by all advantages and all opportunities,
cc-acp dt j n1 cst vvz dt n1 p-acp pn31 n1, dt j-vvg cc vvg p-acp n1, d dt n1 vbz js pc-acp vvi p-acp d n2 cc d n2,
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and so consequently to attaine to knowledge: So that this is the first qualification to attaine knowledge, humility.
and so consequently to attain to knowledge: So that this is the First qualification to attain knowledge, humility.
cc av av-j pc-acp vvi p-acp n1: av cst d vbz dt ord n1 pc-acp vvi n1, n1.
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2 Another preparative is ingenuity of spirit ; 2 another preparative is ingenuity of Spirit;
crd j-jn n1 vbz n1 pp-f n1;
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that is an excellent preparing qualification to attaine knowledge, and profiting by the meanes of knowledge:
that is an excellent preparing qualification to attain knowledge, and profiting by the means of knowledge:
d vbz dt j vvg n1 pc-acp vvi n1, cc vvg p-acp dt n2 pp-f n1:
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A man that is of an ingenuous spirit will interpret what I meane by that; though at the first those that are not learned understand it not;
A man that is of an ingenuous Spirit will interpret what I mean by that; though At the First those that Are not learned understand it not;
dt n1 cst vbz pp-f dt j n1 vmb vvi r-crq pns11 vvb p-acp d; cs p-acp dt ord d cst vbr xx j vvb pn31 xx;
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yet that all may, I comprehend in it these two things. 1 A man must be free from partiality and prejudice.
yet that all may, I comprehend in it these two things. 1 A man must be free from partiality and prejudice.
av cst d vmb, pns11 vvb p-acp pn31 d crd n2. vvd dt n1 vmb vbi j p-acp n1 cc n1.
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2 And a man must be full of an estimacie, and good opinion, and good affection toward knowledge.
2 And a man must be full of an estimacie, and good opinion, and good affection towards knowledge.
crd cc dt n1 vmb vbi j pp-f dt n1, cc j n1, cc j n1 p-acp n1.
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And such ingenuity of spirit prepares a man exceedingly for thriving by the meanes of knowledge,
And such ingenuity of Spirit prepares a man exceedingly for thriving by the means of knowledge,
cc d n1 pp-f n1 vvz dt n1 av-vvg p-acp j-vvg p-acp dt n2 pp-f n1,
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and so for attaining the thing it selfe. 1 For the former freedome from prejudice and partiality ;
and so for attaining the thing it self. 1 For the former freedom from prejudice and partiality;
cc av p-acp vvg dt n1 pn31 n1. vvn p-acp dt j n1 p-acp n1 cc n1;
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that is necessary, for if a man be partially-minded, it will hinder him in profiting by the meanes of knowledge: as for example;
that is necessary, for if a man be partially-minded, it will hinder him in profiting by the means of knowledge: as for Exampl;
d vbz j, c-acp cs dt n1 vbi j, pn31 vmb vvi pno31 p-acp vvg p-acp dt n2 pp-f n1: c-acp p-acp n1;
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such partiality whereby one esteemes of men, and so that he disesteeme all others;
such partiality whereby one esteems of men, and so that he disesteem all Others;
d n1 c-crq pi vvz pp-f n2, cc av cst pns31 vvb d n2-jn;
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perhaps this man may get a little by that man whom he doth esteeme, but loose a great deale for it by reason of his partiality:
perhaps this man may get a little by that man whom he does esteem, but lose a great deal for it by reason of his partiality:
av d n1 vmb vvi dt j p-acp d n1 ro-crq pns31 vdz vvi, cc-acp j dt j n1 p-acp pn31 p-acp n1 pp-f po31 n1:
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and why? because he cannot alway heare one, he therefore never comes to heare any other:
and why? Because he cannot always hear one, he Therefore never comes to hear any other:
cc q-crq? c-acp pns31 vmbx av vvi pi, pns31 av av-x vvz pc-acp vvi d n-jn:
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and if he doth, his partiality choakes the benefit:
and if he does, his partiality chokes the benefit:
cc cs pns31 vdz, po31 n1 vvz dt n1:
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And so for prejudice, to come with a prejudicate opinion to the hearing of any man,
And so for prejudice, to come with a prejudicate opinion to the hearing of any man,
cc av p-acp n1, pc-acp vvi p-acp dt vvb n1 p-acp dt vvg pp-f d n1,
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or the reading of any thing, to have the mind possessed and anticipated with prejudice, it will hinder a man from attaining to that knowledge which otherwise he might gaine by that man, or that thing:
or the reading of any thing, to have the mind possessed and anticipated with prejudice, it will hinder a man from attaining to that knowledge which otherwise he might gain by that man, or that thing:
cc dt n-vvg pp-f d n1, pc-acp vhi dt n1 vvn cc vvn p-acp n1, pn31 vmb vvi dt n1 p-acp vvg p-acp d n1 r-crq av pns31 vmd vvi p-acp d n1, cc d n1:
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As if a man now have a fault in his eyes, it will hinder him from seeing any thing which is before his eyes;
As if a man now have a fault in his eyes, it will hinder him from seeing any thing which is before his eyes;
c-acp cs dt n1 av vhb dt n1 p-acp po31 n2, pn31 vmb vvi pno31 p-acp vvg d n1 r-crq vbz p-acp po31 n2;
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or suppose they be muffled, or hudwinked (although he hath a power of seeing, yet being hudwinkt) he cannot see:
or suppose they be muffled, or hudwinked (although he hath a power of seeing, yet being hoodwinked) he cannot see:
cc vvb pns32 vbb vvn, cc vvn (cs pns31 vhz dt n1 pp-f vvg, av vbg vvn) pns31 vmbx vvi:
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A man blindfolds himselfe with prejudice from seeing that which he might see:
A man blindfolds himself with prejudice from seeing that which he might see:
dt n1 vvz px31 p-acp n1 p-acp vvg d r-crq pns31 vmd vvi:
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And therefore if we would get knowledge, and thrive by those meanes that tend that way;
And Therefore if we would get knowledge, and thrive by those means that tend that Way;
cc av cs pns12 vmd vvi n1, cc vvi p-acp d n2 cst vvb cst n1;
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a man should lay this preparation of an ingenuous spirit, being free from prejudice: gold is gold where ever you finde it;
a man should lay this preparation of an ingenuous Spirit, being free from prejudice: gold is gold where ever you find it;
dt n1 vmd vvi d n1 pp-f dt j n1, vbg j p-acp n1: n1 vbz n1 c-crq av pn22 vvb pn31;
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and truth is truth from whomsoever I take it; If a blinde man give me gold, it is gold;
and truth is truth from whomsoever I take it; If a blind man give me gold, it is gold;
cc n1 vbz n1 p-acp ro-crq pns11 vvb pn31; cs dt j n1 vvb pno11 n1, pn31 vbz n1;
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and where ever I finde it, (although in the dunghill) yet the pearle hath his price still:
and where ever I find it, (although in the dunghill) yet the pearl hath his price still:
cc c-crq av pns11 vvb pn31, (cs p-acp dt n1) av dt n1 vhz po31 n1 av:
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and so by whatsoever meanes the thing is conveighed to me (if I be not partially minded) the thing doth not loose the worth, or the use:
and so by whatsoever means the thing is conveyed to me (if I be not partially minded) the thing does not lose the worth, or the use:
cc av p-acp r-crq vvz dt n1 vbz vvd p-acp pno11 (cs pns11 vbb xx av-j vvn) dt n1 vdz xx vvi dt n1, cc dt n1:
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It is daintinesse of spirit, that a man will not receive knowledge except he may chuse the party by whom,
It is daintiness of Spirit, that a man will not receive knowledge except he may choose the party by whom,
pn31 vbz n1 pp-f n1, cst dt n1 vmb xx vvi n1 c-acp pns31 vmb vvi dt n1 p-acp ro-crq,
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or the meanes by which he may receive it: A man must therefore be free from partiality in this case;
or the means by which he may receive it: A man must Therefore be free from partiality in this case;
cc dt n2 p-acp r-crq pns31 vmb vvi pn31: dt n1 vmb av vbi j p-acp n1 p-acp d n1;
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a hungry stomacke will never refuse meat because it is in an earthen dish; a cloyed stomacke indeed is squemish;
a hungry stomach will never refuse meat Because it is in an earthen dish; a cloyed stomach indeed is squeamish;
dt j n1 vmb av-x vvi n1 c-acp pn31 vbz p-acp dt j n1; dt j-vvn n1 av vbz j;
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but yet I say, if a man be put on it, and hungry, he will not refuse a good messe,
but yet I say, if a man be put on it, and hungry, he will not refuse a good mess,
cc-acp av pns11 vvb, cs dt n1 vbi vvn p-acp pn31, cc j, pns31 vmb xx vvi dt j n1,
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because it is not in a golden dish, or a silver dish, &c. That is the first thing therefore in this preparative, ingenuitie of spirit, by being free from partialitie, and prejudice.
Because it is not in a golden dish, or a silver dish, etc. That is the First thing Therefore in this preparative, ingenuity of Spirit, by being free from partiality, and prejudice.
c-acp pn31 vbz xx p-acp dt j n1, cc dt n1 n1, av cst vbz dt ord n1 av p-acp d n1, n1 pp-f n1, p-acp vbg j p-acp n1, cc n1.
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There is yet (as I said) an other thing in this ingenuitie of spirit, as the minde should bee free from these things, There is yet (as I said) an other thing in this ingenuity of Spirit, as the mind should be free from these things,
pc-acp vbz av (c-acp pns11 vvd) dt j-jn n1 p-acp d n1 pp-f n1, p-acp dt n1 vmd vbi j p-acp d n2,
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so it should be full of another thing, viz. estemacie, and good affection of knowledge: a man must come to the use of the meanes by which we may get knowledge with a good opinion and estimation of the excellencie of knowledge:
so it should be full of Another thing, viz. estemacie, and good affection of knowledge: a man must come to the use of the means by which we may get knowledge with a good opinion and estimation of the excellency of knowledge:
av pn31 vmd vbi j pp-f j-jn n1, n1 n1, cc j n1 pp-f n1: dt n1 vmb vvi p-acp dt n1 pp-f dt n2 p-acp r-crq pns12 vmb vvi n1 p-acp dt j n1 cc n1 pp-f dt n1 pp-f n1:
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it was the Orators expression, if a man bee NONLATINALPHABET he shall in time bee NONLATINALPHABET, if a man have a good opinion and estimation of knowledge,
it was the Orators expression, if a man be he shall in time be, if a man have a good opinion and estimation of knowledge,
pn31 vbds dt ng1 n1, cs dt n1 vbi pns31 vmb p-acp n1 vbi, cs dt n1 vhi dt j n1 cc n1 pp-f n1,
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and so that his affections are strongly bent towards it, it is strange what a man may doe, his good affection towards it,
and so that his affections Are strongly bent towards it, it is strange what a man may do, his good affection towards it,
cc av cst po31 n2 vbr av-j vvn p-acp pn31, pn31 vbz j r-crq dt n1 vmb vdi, po31 j n1 p-acp pn31,
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and good estimation of it, will worke out those difficulties, and overcome those dangers, that may hinder his attaining to it.
and good estimation of it, will work out those difficulties, and overcome those dangers, that may hinder his attaining to it.
cc j n1 pp-f pn31, vmb vvi av d n2, cc vvi d n2, cst vmb vvi po31 vvg p-acp pn31.
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They tell of that great Orator of Athens, the Prince of faculfaculties, Socrates, that hee had as many difficulties and impediments to hinder him from attaining to eloquence as ever any had;
They tell of that great Orator of Athens, the Prince of faculfaculties, Socrates, that he had as many difficulties and impediments to hinder him from attaining to eloquence as ever any had;
pns32 vvb pp-f cst j n1 pp-f np1, dt n1 pp-f n2, np1, cst pns31 vhd p-acp d n2 cc n2 pc-acp vvi pno31 p-acp vvg p-acp n1 c-acp av d vhd;
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hee could not so much as speake plaine the first letter of his art, hee could not pronounce it, having a defect in his tongue;
he could not so much as speak plain the First Letter of his art, he could not pronounce it, having a defect in his tongue;
pns31 vmd xx av av-d c-acp vvi av-j dt ord n1 pp-f po31 n1, pns31 vmd xx vvi pn31, vhg dt n1 p-acp po31 n1;
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yet hee had so high an opinion of eloquence, that in the strength thereof he went through all those difficulties, that he became the greatest in that facultie:
yet he had so high an opinion of eloquence, that in the strength thereof he went through all those difficulties, that he became the greatest in that faculty:
av pns31 vhd av j dt n1 pp-f n1, cst p-acp dt n1 av pns31 vvd p-acp d d n2, cst pns31 vvd dt js p-acp d n1:
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And this is that which Salomon intends, in Proverbs •. 1. where hee describes wisdome to keepe an open house, that so men may come to esteeme wisdome, and to have an high account of it, to love and affect it;
And this is that which Solomon intends, in Proverbs •. 1. where he describes Wisdom to keep an open house, that so men may come to esteem Wisdom, and to have an high account of it, to love and affect it;
cc d vbz d r-crq np1 vvz, p-acp n2 •. crd. c-crq pns31 vvz n1 pc-acp vvi dt j n1, cst av n2 vmb vvi pc-acp vvi n1, cc pc-acp vhi dt j n1 pp-f pn31, pc-acp vvi cc vvi pn31;
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and prescribes that as a soveraigne way for the attaining and getting of it: these are the preparatives.
and prescribes that as a sovereign Way for the attaining and getting of it: these Are the preparatives.
cc vvz d p-acp dt j-jn n1 p-acp dt vvg cc vvg pp-f pn31: d vbr dt n2.
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2 Now for the perfections, that will come in upon these, as the maine and principall things, (for those be not expressed here,
2 Now for the perfections, that will come in upon these, as the main and principal things, (for those be not expressed Here,
crd av p-acp dt n2, cst vmb vvi p-acp p-acp d, c-acp dt j cc j-jn n2, (c-acp d vbb xx vvn av,
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but as the first tincture to give the farther dye, but to prepare the thing for it, to prepare the minde for knowledge) but the maine and principall things for the gaining of knowledge are three;
but as the First tincture to give the farther die, but to prepare the thing for it, to prepare the mind for knowledge) but the main and principal things for the gaining of knowledge Are three;
cc-acp c-acp dt ord n1 pc-acp vvi dt av-jc vvi, cc-acp pc-acp vvi dt n1 p-acp pn31, pc-acp vvi dt n1 p-acp n1) p-acp dt j cc j-jn n2 p-acp dt n-vvg pp-f n1 vbr crd;
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which I will mention, and but mention them.
which I will mention, and but mention them.
r-crq pns11 vmb vvi, cc p-acp n1 pno32.
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If a man have therefore, 1. Conscience. 2. Diligence. 3. Prudence These are the three maine things, that may, and doe advance knowledge, by any,
If a man have Therefore, 1. Conscience. 2. Diligence. 3. Prudence These Are the three main things, that may, and do advance knowledge, by any,
cs dt n1 vhb av, crd n1. crd n1. crd n1 d vbr dt crd j n2, cst vmb, cc vdb vvi n1, p-acp d,
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yea by all the meanes of knowledge.
yea by all the means of knowledge.
uh p-acp d dt n2 pp-f n1.
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A man that is conscientious, hee waits on the meanes of knowledge, that hee may come to know, not because he would know for curiositie, but that hee may know in conscience, that hee may bee able to direct his owne wayes,
A man that is conscientious, he waits on the means of knowledge, that he may come to know, not Because he would know for curiosity, but that he may know in conscience, that he may be able to Direct his own ways,
dt n1 cst vbz j, pns31 vvz p-acp dt n2 pp-f n1, cst pns31 vmb vvi pc-acp vvi, xx c-acp pns31 vmd vvi p-acp n1, p-acp cst pns31 vmb vvi p-acp n1, cst pns31 vmb vbi j pc-acp vvi po31 d n2,
(10) sermon (DIV2)
604
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and increase his owne parts, that so, hee may bee a meanes to edifie others, and advance Gods glorie:
and increase his own parts, that so, he may be a means to edify Others, and advance God's glory:
cc vvi po31 d n2, cst av, pns31 vmb vbi dt n2 pc-acp vvi n2-jn, cc vvi npg1 n1:
(10) sermon (DIV2)
604
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he that conscientiously desires his knowledge for the true scope and end of knowledge;
he that conscientiously Desires his knowledge for the true scope and end of knowledge;
pns31 cst av-j vvz po31 n1 p-acp dt j n1 cc n1 pp-f n1;
(10) sermon (DIV2)
604
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which is to doe himselfe and others good, hee is the best qualified man for the attaining of knowledge;
which is to do himself and Others good, he is the best qualified man for the attaining of knowledge;
r-crq vbz pc-acp vdi px31 cc n2-jn j, pns31 vbz dt js j-vvn n1 p-acp dt vvg pp-f n1;
(10) sermon (DIV2)
604
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and hee may most confidently expect Gods blessing on it; for God will bestow, and multiply his talents on those, who will conscientiously imploy them;
and he may most confidently expect God's blessing on it; for God will bestow, and multiply his Talents on those, who will conscientiously employ them;
cc pns31 vmb av-ds av-j vvi npg1 n1 p-acp pn31; p-acp np1 vmb vvi, cc vvb po31 n2 p-acp d, r-crq vmb av-j vvi pno32;
(10) sermon (DIV2)
604
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as you have it in the Parable.
as you have it in the Parable.
c-acp pn22 vhb pn31 p-acp dt n1.
(10) sermon (DIV2)
604
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2 And againe (for I must but touch things now) diligence is another maine thing: 2 And again (for I must but touch things now) diligence is Another main thing:
crd cc av (c-acp pns11 vmb cc-acp vvi n2 av) n1 vbz j-jn j n1:
(10) sermon (DIV2)
605
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there is no thing in the world that will bee attained to without labour, Dii labore omnia vendunt, wee must purchase all by labour,
there is no thing in the world that will be attained to without labour, Gods labour omnia vendunt, we must purchase all by labour,
pc-acp vbz dx n1 p-acp dt n1 cst vmb vbi vvn p-acp p-acp n1, fw-la n1 fw-la fw-la, pns12 vmb vvi d p-acp n1,
(10) sermon (DIV2)
605
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for, NONLATINALPHABET, & NONLATINALPHABET, where there is an excellency, there is a great difficultie ; pearles are not so easily purchased;
for,, &, where there is an excellency, there is a great difficulty; Pearls Are not so Easily purchased;
c-acp,, cc, c-crq pc-acp vbz dt n1, pc-acp vbz dt j n1; n2 vbr xx av av-j vvn;
(10) sermon (DIV2)
605
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there must bee a great deale of digging and delving to finde gold and silver, and a great deale of refining of it after it is found:
there must be a great deal of digging and delving to find gold and silver, and a great deal of refining of it After it is found:
pc-acp vmb vbi dt j n1 pp-f vvg cc vvg pc-acp vvi n1 cc n1, cc dt j n1 pp-f vvg pp-f pn31 c-acp pn31 vbz vvn:
(10) sermon (DIV2)
605
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and so it is for knowledge;
and so it is for knowledge;
cc av pn31 vbz p-acp n1;
(10) sermon (DIV2)
605
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if a man will bee willing to save his labour, he must not looke to have the thing he longs for, and which we speake of:
if a man will be willing to save his labour, he must not look to have the thing he longs for, and which we speak of:
cs dt n1 vmb vbi j pc-acp vvi po31 n1, pns31 vmb xx vvi pc-acp vhi dt n1 pns31 vvz p-acp, cc r-crq pns12 vvb pp-f:
(10) sermon (DIV2)
605
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hee must not thinke to lye gaping with his mouth open, snorting and sleeping, and thinke that knowledg will drop into his mouth, in such a negligent and lazie posture, it is an unreasonable thing to thinke it:
he must not think to lie gaping with his Mouth open, snorting and sleeping, and think that knowledge will drop into his Mouth, in such a negligent and lazy posture, it is an unreasonable thing to think it:
pns31 vmb xx vvi pc-acp vvi vvg p-acp po31 n1 j, vvg cc vvg, cc vvb d n1 vmb vvi p-acp po31 n1, p-acp d dt j cc j n1, pn31 vbz dt j n1 pc-acp vvi pn31:
(10) sermon (DIV2)
605
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wee must doe our endeavour, use our diligence if we will have it: To give but a touch of this in some things.
we must do our endeavour, use our diligence if we will have it: To give but a touch of this in Some things.
pns12 vmb vdi po12 n1, vvb po12 n1 cs pns12 vmb vhi pn31: pc-acp vvi p-acp dt n1 pp-f d p-acp d n2.
(10) sermon (DIV2)
605
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1 Be diligent thus farre, to allow time for it: there is a time for every thing, 1 Be diligent thus Far, to allow time for it: there is a time for every thing,
vvn vbb j av av-j, p-acp vvb n1 p-acp pn31: a-acp vbz dt n1 p-acp d n1,
(10) sermon (DIV2)
606
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and every thing must have a time;
and every thing must have a time;
cc d n1 vmb vhi dt n1;
(10) sermon (DIV2)
606
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if we will allow no time for searching after knowledge of divine things (for of that we speake) never afford our selves time, never but grudge at every scrap of time,
if we will allow no time for searching After knowledge of divine things (for of that we speak) never afford our selves time, never but grudge At every scrap of time,
cs pns12 vmb vvi dx n1 p-acp vvg p-acp n1 pp-f j-jn n2 (c-acp pp-f cst pns12 vvb) av vvb po12 n2 n1, av-x p-acp n1 p-acp d n1 pp-f n1,
(10) sermon (DIV2)
606
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and thinke all is lost that is spent that way, as he said, NONLATINALPHABET, wherefore is this lost,
and think all is lost that is spent that Way, as he said,, Wherefore is this lost,
cc vvb d vbz vvn cst vbz vvn cst n1, c-acp pns31 vvd,, q-crq vbz d vvn,
(10) sermon (DIV2)
606
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when she powred out her ointment on our Saviours feet: if we thus thinke, it is no wonder if wee doe not attaine to knowledge:
when she poured out her ointment on our Saviors feet: if we thus think, it is no wonder if we do not attain to knowledge:
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(10) sermon (DIV2)
606
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we can bestowe any time on the world, and on worldly things, and not grudge at it,
we can bestow any time on the world, and on worldly things, and not grudge At it,
pns12 vmb vvi d n1 p-acp dt n1, cc p-acp j n2, cc xx vvi p-acp pn31,
(10) sermon (DIV2)
606
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but grumble at every houre and minute, and thinke all is lost, at least too long, that wee bestow for getting knowledge;
but grumble At every hour and minute, and think all is lost, At least too long, that we bestow for getting knowledge;
cc-acp vvi p-acp d n1 cc n1, cc vvb d vbz vvn, p-acp ds av av-j, cst pns12 vvb p-acp vvg n1;
(10) sermon (DIV2)
606
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but these cannot stand together, for there must bee time allowed to every thing;
but these cannot stand together, for there must be time allowed to every thing;
cc-acp d vmbx vvi av, c-acp pc-acp vmb vbi n1 vvn p-acp d n1;
(10) sermon (DIV2)
606
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and if wee will not bee content to allow time, wee must not, nay, cannot hope to attaine any thing.
and if we will not be content to allow time, we must not, nay, cannot hope to attain any thing.
cc cs pns12 vmb xx vbi j pc-acp vvi n1, pns12 vmb xx, uh-x, vmbx vvi pc-acp vvi d n1.
(10) sermon (DIV2)
606
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2 Imploy your parts: wee must imploy and use those parts that we have, and set them a worke if wee would attaine this knowledge:
2 Employ your parts: we must employ and use those parts that we have, and Set them a work if we would attain this knowledge:
crd vvb po22 n2: pns12 vmb vvi cc vvi d n2 cst pns12 vhb, cc vvd pno32 dt n1 cs pns12 vmd vvi d n1:
(10) sermon (DIV2)
607
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if men will use their best gifts, and stretch them at the highest straine for other things,
if men will use their best Gifts, and stretch them At the highest strain for other things,
cs n2 vmb vvi po32 js n2, cc vvi pno32 p-acp dt js n1 p-acp j-jn n2,
(10) sermon (DIV2)
607
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and never bend his gifts and use his wits in searching into divine things, searching in the Word of God,
and never bend his Gifts and use his wits in searching into divine things, searching in the Word of God,
cc av-x vvi po31 n2 cc vvi po31 n2 p-acp vvg p-acp j-jn n2, vvg p-acp dt n1 pp-f np1,
(10) sermon (DIV2)
607
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and waiting on the ordinances of God, it is no wonder if we misse of this divine knowledge:
and waiting on the ordinances of God, it is no wonder if we miss of this divine knowledge:
cc vvg p-acp dt n2 pp-f np1, pn31 vbz dx n1 cs pns12 vvb pp-f d j-jn n1:
(10) sermon (DIV2)
607
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I say, if a man doe not imploy his parts, and put out his strength of wit and memorie setting them a worke for the gaining of,
I say, if a man do not employ his parts, and put out his strength of wit and memory setting them a work for the gaining of,
pns11 vvb, cs dt n1 vdb xx vvi po31 n2, cc vvd av po31 n1 pp-f n1 cc n1 vvg pno32 dt n1 p-acp dt n-vvg pp-f,
(10) sermon (DIV2)
607
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and attaining to knowledge, it can never be that ever he should have it. We must therefore imploy our parts, that is another thing.
and attaining to knowledge, it can never be that ever he should have it. We must Therefore employ our parts, that is Another thing.
cc vvg p-acp n1, pn31 vmb av-x vbi d av pns31 vmd vhi pn31. pns12 vmb av vvi po12 n2, cst vbz j-jn n1.
(10) sermon (DIV2)
607
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3 We must bee diligent not only in allowing time, and in using our parts this way:
3 We must be diligent not only in allowing time, and in using our parts this Way:
crd pns12 vmb vbi j xx av-j p-acp vvg n1, cc p-acp vvg po12 n2 d n1:
(10) sermon (DIV2)
608
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but also in labouring to thrive by all the meanes and opportunities that wee have: but also in labouring to thrive by all the means and opportunities that we have:
cc-acp av p-acp vvg pc-acp vvi p-acp d dt n2 cc n2 cst pns12 vhb:
(10) sermon (DIV2)
608
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The foole hath a precious price in his hand, but knowes not how to use it: The fool hath a precious price in his hand, but knows not how to use it:
dt n1 vhz dt j n1 p-acp po31 n1, cc-acp vvz xx c-crq pc-acp vvi pn31:
(10) sermon (DIV2)
608
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if wee let slip so many golden opportunities that we have, letting them to runne like water besides the Mill, driving no trade of knowledge with them, making no use of them,
if we let slip so many golden opportunities that we have, letting them to run like water beside the Mill, driving no trade of knowledge with them, making no use of them,
cs pns12 vvb n1 av d j n2 cst pns12 vhb, vvg pno32 pc-acp vvi av-j n1 p-acp dt n1, vvg dx n1 pp-f n1 p-acp pno32, vvg dx n1 pp-f pno32,
(10) sermon (DIV2)
608
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for that purpose, we may soone loose all the benefit of those meanes wee have:
for that purpose, we may soon lose all the benefit of those means we have:
c-acp cst n1, pns12 vmb av vvi d dt n1 pp-f d n2 pns12 vhb:
(10) sermon (DIV2)
608
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it is admirable to thinke, how under the dropping of the pipe a man should be drie,
it is admirable to think, how under the dropping of the pipe a man should be dry,
pn31 vbz j pc-acp vvi, c-crq p-acp dt j-vvg pp-f dt n1 dt n1 vmd vbi j,
(10) sermon (DIV2)
608
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how that under the continuall meanes of grace, a man may continue in deepe ignorance:
how that under the continual means of grace, a man may continue in deep ignorance:
c-crq d p-acp dt j n2 pp-f n1, dt n1 vmb vvi p-acp j-jn n1:
(10) sermon (DIV2)
608
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it is admirable I say to thinke that it should bee so, but yet if a man doe not allow time,
it is admirable I say to think that it should be so, but yet if a man do not allow time,
pn31 vbz j pns11 vvb pc-acp vvi cst pn31 vmd vbi av, cc-acp av cs dt n1 vdb xx vvi n1,
(10) sermon (DIV2)
608
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nor imploy his parts, nor make use of the meanes both publike and private, that God hath bestowed on us, it will bee so:
nor employ his parts, nor make use of the means both public and private, that God hath bestowed on us, it will be so:
ccx vvi po31 n2, ccx vvi n1 pp-f dt n2 d j cc j, cst np1 vhz vvn p-acp pno12, pn31 vmb vbi av:
(10) sermon (DIV2)
608
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I say, if a man make no use of these meanes that hee hath publikely, which are now so rich,
I say, if a man make no use of these means that he hath publicly, which Are now so rich,
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(10) sermon (DIV2)
608
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and so plentifull, that Mannah fals daily about our Tents as it were, that if a man would but vouchsafe to step out of his doore,
and so plentiful, that Manna falls daily about our Tents as it were, that if a man would but vouchsafe to step out of his door,
cc av j, cst np1 vvz av-j p-acp po12 n2 c-acp pn31 vbdr, cst cs dt n1 vmd cc-acp vvi pc-acp vvi av pp-f po31 n1,
(10) sermon (DIV2)
608
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and carrie his Omer in his hand, hee may fill it every day:
and carry his Omer in his hand, he may fill it every day:
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(10) sermon (DIV2)
608
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but if men will not vouchsafe the gathering of it, never attend on the posts of the doores of wisdome, never make use of the meanes of grace that God offereth,
but if men will not vouchsafe the gathering of it, never attend on the posts of the doors of Wisdom, never make use of the means of grace that God Offereth,
cc-acp cs n2 vmb xx vvi dt n-vvg pp-f pn31, av-x vvb p-acp dt n2 pp-f dt n2 pp-f n1, av-x vvb n1 pp-f dt n2 pp-f n1 cst np1 vvz,
(10) sermon (DIV2)
608
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but will bee as childish, and as foolish, as those that goe to the Market, they goe there for some businesse,
but will be as childish, and as foolish, as those that go to the Market, they go there for Some business,
cc-acp vmb vbi a-acp j, cc p-acp j, c-acp d cst vvb p-acp dt n1, pns32 vvb a-acp p-acp d n1,
(10) sermon (DIV2)
608
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but when they come there (like fooles) they goe see this gay thing,
but when they come there (like Fools) they go see this gay thing,
cc-acp c-crq pns32 vvb a-acp (av-j n2) pns32 vvb vvi d j n1,
(10) sermon (DIV2)
608
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and the other gaudie thing, and so forget utterly their arrand, and goe home againe without it:
and the other gaudy thing, and so forget utterly their errand, and go home again without it:
cc dt n-jn j n1, cc av vvb av-j po32 n1, cc vvb av-an av p-acp pn31:
(10) sermon (DIV2)
608
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if men and woemen, I say, will doe so, (as I feare too many doe) come to Gods House to see and to bee seene, to see this gew-gaw,
if men and women, I say, will do so, (as I Fear too many do) come to God's House to see and to be seen, to see this gewgaw,
cs n2 cc n2, pns11 vvb, vmb vdi av, (c-acp pns11 vvb av d vdb) vvb p-acp npg1 n1 pc-acp vvi cc pc-acp vbi vvn, pc-acp vvi d n1,
(10) sermon (DIV2)
608
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and the other gay thing, this womans dresse, and the other womans fashion;
and the other gay thing, this woman's dress, and the other woman's fashion;
cc dt n-jn j n1, d ng1 n1, cc dt j-jn n2 n1;
(10) sermon (DIV2)
608
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to prattle with this partie, and gape and looke on the other, and so let all fall besides them, without minding what they heare, either to know or remember it:
to prattle with this party, and gape and look on the other, and so let all fallen beside them, without minding what they hear, either to know or Remember it:
pc-acp vvi p-acp d n1, cc vvi cc vvi p-acp dt n-jn, cc av vvb d n1 p-acp pno32, p-acp vvg r-crq pns32 vvb, av-d pc-acp vvi cc vvi pn31:
(10) sermon (DIV2)
608
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they may have excellent meanes, but yet they will never make any advantage of them.
they may have excellent means, but yet they will never make any advantage of them.
pns32 vmb vhi j n2, cc-acp av pns32 vmb av-x vvi d n1 pp-f pno32.
(10) sermon (DIV2)
608
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A man therefore that would thrive and increase in knowledge, must make precious account and use of the meanes;
A man Therefore that would thrive and increase in knowledge, must make precious account and use of the means;
dt n1 av cst vmd vvi cc vvi p-acp n1, vmb vvi j n1 cc n1 pp-f dt n2;
(10) sermon (DIV2)
608
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hee must resolve thus much at least to lay up some thing out of every opportunitie that hee hath;
he must resolve thus much At least to lay up Some thing out of every opportunity that he hath;
pns31 vmb vvi av av-d p-acp ds pc-acp vvi a-acp d n1 av pp-f d n1 cst pns31 vhz;
(10) sermon (DIV2)
608
Image 78
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to keepe a stocke of knowledge, and adde little to little; hee must labour to learne something this day;
to keep a stock of knowledge, and add little to little; he must labour to Learn something this day;
p-acp vvi dt n1 pp-f n1, cc vvi j p-acp j; pns31 vmb vvi pc-acp vvi pi d n1;
(10) sermon (DIV2)
608
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and something the next day, and so to treasure up something out of all opportunities at least.
and something the next day, and so to treasure up something out of all opportunities At least.
cc pi dt ord n1, cc av p-acp n1 a-acp pi av pp-f d n2 p-acp ds.
(10) sermon (DIV2)
608
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And not onely this for the publike; but a man must labour to doe something in private ;
And not only this for the public; but a man must labour to do something in private;
cc xx av-j d p-acp dt j; p-acp dt n1 vmb vvi pc-acp vdi pi p-acp j;
(10) sermon (DIV2)
609
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hee must bee content likewise to use some diligence in private.
he must be content likewise to use Some diligence in private.
pns31 vmb vbi j av pc-acp vvi d n1 p-acp j.
(10) sermon (DIV2)
609
Image 78
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I doe not speake now of a Scholasticall, much lesse of a Monasticall sequestring of a mans selfe, leaving all other imployments,
I do not speak now of a Scholastical, much less of a Monastical sequestering of a men self, leaving all other employments,
pns11 vdb xx vvi av pp-f dt j, d dc pp-f dt j vvg pp-f dt ng1 n1, vvg d j-jn n2,
(10) sermon (DIV2)
609
Image 78
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and so make the plow stand still in all other trades, to drive on this:
and so make the blow stand still in all other trades, to drive on this:
cc av vvb dt n1 vvb av p-acp d j-jn n2, pc-acp vvi p-acp d:
(10) sermon (DIV2)
609
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I know there is a difference of persons, and imployments, and conditions in the Church of God,
I know there is a difference of Persons, and employments, and conditions in the Church of God,
pns11 vvb pc-acp vbz dt n1 pp-f n2, cc n2, cc n2 p-acp dt n1 pp-f np1,
(10) sermon (DIV2)
609
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and in the Common-wealth, and there is a use, and we have need of all these:
and in the Commonwealth, and there is a use, and we have need of all these:
cc p-acp dt n1, cc pc-acp vbz dt n1, cc pns12 vhb n1 pp-f d d:
(10) sermon (DIV2)
609
Image 78
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but yet there is one generall trade that every one should drive, viz. the trade for heaven, and so for matter of divine knowledge, to get skill and to furnish himselfe with it;
but yet there is one general trade that every one should drive, viz. the trade for heaven, and so for matter of divine knowledge, to get skill and to furnish himself with it;
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(10) sermon (DIV2)
609
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it is a thing (I say) that generally belongs to all, bee they of what trade, or profession they will:
it is a thing (I say) that generally belongs to all, be they of what trade, or profession they will:
pn31 vbz dt n1 (pns11 vvb) cst av-j vvz p-acp d, vbb pns32 pp-f r-crq n1, cc n1 pns32 vmb:
(10) sermon (DIV2)
609
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they must if ever they will looke to come to happinesse, if they bee of God,
they must if ever they will look to come to happiness, if they be of God,
pns32 vmb cs av pns32 vmb vvi pc-acp vvi p-acp n1, cs pns32 vbb pp-f np1,
(10) sermon (DIV2)
609
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and would enjoy God, and bee indeed Christians, they must looke after these things that tend and conduce this way, that is a generall thing that belongs to all.
and would enjoy God, and be indeed Christians, they must look After these things that tend and conduce this Way, that is a general thing that belongs to all.
cc vmd vvi np1, cc vbb av np1, pns32 vmb vvi p-acp d n2 cst vvb cc vvi d n1, cst vbz dt j n1 cst vvz p-acp d.
(10) sermon (DIV2)
609
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And therfore I conceive this is one of the maine impediments, why men who live under the meanes both publike and private,
And Therefore I conceive this is one of the main impediments, why men who live under the means both public and private,
cc av pns11 vvb d vbz pi pp-f dt j n2, c-crq n2 q-crq vvb p-acp dt n2 d j cc j,
(10) sermon (DIV2)
609
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and yet alasse, die of poore estates, and leave but little that appeareth of any stocke,
and yet alas, die of poor estates, and leave but little that appears of any stock,
cc av uh, vvb pp-f j n2, cc vvi p-acp j cst vvz pp-f d n1,
(10) sermon (DIV2)
609
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or advantage that they have made under these meanes of knowledge;
or advantage that they have made under these means of knowledge;
cc n1 cst pns32 vhb vvn p-acp d n2 pp-f n1;
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I say one of the maine reasons is, not onely because they doe neglect to attend the publike,
I say one of the main Reasons is, not only Because they do neglect to attend the public,
pns11 vvb pi pp-f dt j n2 vbz, xx av-j c-acp pns32 vdb vvi pc-acp vvi dt j,
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609
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or if they attend it, it is for some other end and purpose, not with a minde to grow and increase in the knowledge and grace of our Lord JESUS CHRIST, to increase and adde to their stocke of knowledge,
or if they attend it, it is for Some other end and purpose, not with a mind to grow and increase in the knowledge and grace of our Lord JESUS CHRIST, to increase and add to their stock of knowledge,
cc cs pns32 vvb pn31, pn31 vbz p-acp d j-jn n1 cc n1, xx p-acp dt n1 pc-acp vvi cc vvi p-acp dt n1 cc n1 pp-f po12 n1 np1 np1, pc-acp vvi cc vvi p-acp po32 n1 pp-f n1,
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but as the saying is, In parabola Ovis Capras quarunt: i. e. come for some other end:
but as the saying is, In parabola Ovis Capras quarunt: i. e. come for Some other end:
cc-acp c-acp dt n-vvg vbz, p-acp fw-la fw-la np1 fw-la: uh. sy. vvb p-acp d j-jn n1:
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609
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but it is not onely the neglect of the publike, I say, for suppose a man doe attend on it,
but it is not only the neglect of the public, I say, for suppose a man do attend on it,
cc-acp pn31 vbz xx av-j dt n1 pp-f dt j, pns11 vvb, c-acp vvb dt n1 vdb vvi p-acp pn31,
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and bend his eares to goe along diligently to heare and understand the thing that a man heares,
and bend his ears to go along diligently to hear and understand the thing that a man hears,
cc vvi po31 n2 pc-acp vvi a-acp av-j pc-acp vvi cc vvi dt n1 cst dt n1 vvz,
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and so to advantage himselfe in knowledge, labouring also to revit and fasten in his memorie those things hee heares and understands, that they slip not out, locking up all those doores that might let it out,
and so to advantage himself in knowledge, labouring also to revit and fasten in his memory those things he hears and understands, that they slip not out, locking up all those doors that might let it out,
cc av pc-acp vvi px31 p-acp n1, vvg av p-acp n1 cc vvi p-acp po31 n1 d n2 pns31 vvz cc vvz, cst pns32 vvb xx av, vvg a-acp d d n2 cst vmd vvi pn31 av,
(10) sermon (DIV2)
609
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as his eyes from gazing up and downe, and his eares from listning to other matters,
as his eyes from gazing up and down, and his ears from listening to other matters,
c-acp po31 n2 p-acp vvg a-acp cc a-acp, cc po31 n2 p-acp vvg p-acp j-jn n2,
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and so stopping as it were, all the chincks, that his memorie may hold and keepe it fast:
and so stopping as it were, all the chinks, that his memory may hold and keep it fast:
cc av vvg c-acp pn31 vbdr, d dt n2, cst po31 n1 vmb vvi cc vvi pn31 av-j:
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609
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yet I say for all this, (I would have you marke it) if men will doe nothing at all in private, being gone out of the House of God in publike, never meditate on that which hee hath heard;
yet I say for all this, (I would have you mark it) if men will do nothing At all in private, being gone out of the House of God in public, never meditate on that which he hath herd;
av pns11 vvb p-acp d d, (pns11 vmd vhi pn22 vvb pn31) cs n2 vmb vdi pix p-acp d p-acp j, vbg vvn av pp-f dt n1 pp-f np1 p-acp j, av-x vvi p-acp d r-crq pns31 vhz vvn;
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never chew the cud as it were;
never chew the cud as it were;
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609
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never rowle that sweet bit hee had in his mouth, never chafe it by private meditation,
never roll that sweet bit he had in his Mouth, never chafe it by private meditation,
av n1 cst j n1 pns31 vhd p-acp po31 n1, av-x vvb pn31 p-acp j n1,
(10) sermon (DIV2)
609
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so as to make a full impression on his understanding, and so more strongly locking it up in his memorie:
so as to make a full impression on his understanding, and so more strongly locking it up in his memory:
av c-acp pc-acp vvi dt j n1 p-acp po31 n1, cc av av-dc av-j vvg pn31 a-acp p-acp po31 n1:
(10) sermon (DIV2)
609
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if a man, I say, will take no paines in private, it is impossible that hee who comes out of businesse up to the eares (as wee say) thicke and threefold,
if a man, I say, will take no pains in private, it is impossible that he who comes out of business up to the ears (as we say) thick and threefold,
cs dt n1, pns11 vvb, vmb vvi dx n2 p-acp j, pn31 vbz j cst pns31 r-crq vvz av pp-f n1 a-acp p-acp dt n2 (c-acp pns12 vvb) j cc j,
(10) sermon (DIV2)
609
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and as soone as ever hee goeth out, plungeth himselfe up head and eares in the same businesse againe,
and as soon as ever he Goes out, plungeth himself up head and ears in the same business again,
cc c-acp av c-acp av pns31 vvz av, vvz px31 p-acp n1 cc n2 p-acp dt d n1 av,
(10) sermon (DIV2)
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and will give no rest for to ruminate on, and digest what he hath heard, it is I say, impossible hee should adde any thing to his knowledge:
and will give no rest for to ruminate on, and digest what he hath herd, it is I say, impossible he should add any thing to his knowledge:
cc vmb vvi dx n1 c-acp pc-acp vvi a-acp, cc vvi r-crq pns31 vhz vvn, pn31 vbz pns11 vvb, j pns31 vmd vvi d n1 p-acp po31 n1:
(10) sermon (DIV2)
609
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a man must therefore bee so diligent for to attaine knowledge, as to adde some private meanes to the publike,
a man must Therefore be so diligent for to attain knowledge, as to add Some private means to the public,
dt n1 vmb av vbi av j c-acp pc-acp vvi n1, c-acp pc-acp vvi d j n2 p-acp dt j,
(10) sermon (DIV2)
609
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and not bee like a childe alwayes, to eate no more then is put into his mouth with a spoone, from the mouths and hands of them whose lips should preserve knowledge;
and not be like a child always, to eat no more then is put into his Mouth with a spoon, from the mouths and hands of them whose lips should preserve knowledge;
cc xx vbi av-j dt n1 av, pc-acp vvi dx dc cs vbz vvn p-acp po31 n1 p-acp dt n1, p-acp dt n2 cc n2 pp-f pno32 rg-crq n2 vmd vvi n1;
(10) sermon (DIV2)
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but himselfe must feed at home, and spend some time, imploy his parts in some sort, according to his condition and vocation, (so much as hee can well bestow) to increase his knowledge:
but himself must feed At home, and spend Some time, employ his parts in Some sort, according to his condition and vocation, (so much as he can well bestow) to increase his knowledge:
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(10) sermon (DIV2)
609
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for otherwise if men doe not adde some private diligence, it is impossible that a meere houre spent here should doe him much good, (if any at all) especially when hee comes full into the Church,
for otherwise if men do not add Some private diligence, it is impossible that a mere hour spent Here should do him much good, (if any At all) especially when he comes full into the Church,
c-acp av cs n2 vdb xx vvi d j n1, pn31 vbz j cst dt j n1 vvn av vmd vdi pno31 d j, (cs d p-acp d) av-j q-crq pns31 vvz j p-acp dt n1,
(10) sermon (DIV2)
609
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and slips out presently falling on his old thoughts, and so goe on in them, never remembring, nor understanding any thing:
and slips out presently falling on his old thoughts, and so go on in them, never remembering, nor understanding any thing:
cc vvz av av-j vvg p-acp po31 j n2, cc av vvb a-acp p-acp pno32, av-x vvg, ccx vvg d n1:
(10) sermon (DIV2)
609
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so that all that was spoken to him in the Church is like prints made in water,
so that all that was spoken to him in the Church is like prints made in water,
av cst d cst vbds vvn p-acp pno31 p-acp dt n1 vbz j n2 vvn p-acp n1,
(10) sermon (DIV2)
609
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as you know, a man may draw a thousand prints in the water, but as soon as over the finger is off, all is out:
as you know, a man may draw a thousand prints in the water, but as soon as over the finger is off, all is out:
c-acp pn22 vvb, dt n1 vmb vvi dt crd n2 p-acp dt n1, cc-acp c-acp av c-acp p-acp dt n1 vbz a-acp, d vbz av:
(10) sermon (DIV2)
609
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So wee may draw prints on men here in publike, but as soone as ever they are gone (unlesse they adde private meditation) there is no more footsteps,
So we may draw prints on men Here in public, but as soon as ever they Are gone (unless they add private meditation) there is no more footsteps,
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(10) sermon (DIV2)
609
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or signes of it, then is of prints on the water;
or Signs of it, then is of prints on the water;
cc n2 pp-f pn31, av vbz pp-f n2 p-acp dt n1;
(10) sermon (DIV2)
609
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and so in this respect, there is no impression made at all, and therefore no advantage of knowledge.
and so in this respect, there is no impression made At all, and Therefore no advantage of knowledge.
cc av p-acp d n1, pc-acp vbz dx n1 vvn p-acp d, cc av dx n1 pp-f n1.
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609
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There is another thing also besides this:
There is Another thing also beside this:
pc-acp vbz j-jn n1 av p-acp d:
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610
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as they that would have knowledge, must have conscience to desire it for the true end, which is to doe themselves good,
as they that would have knowledge, must have conscience to desire it for the true end, which is to do themselves good,
c-acp pns32 cst vmd vhi n1, vmb vhi n1 pc-acp vvi pn31 p-acp dt j n1, r-crq vbz pc-acp vdi px32 j,
(10) sermon (DIV2)
610
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and steere their owne course aright; as also to advance Gods glorie, labouring by their knowledge to doe good to others,
and steer their own course aright; as also to advance God's glory, labouring by their knowledge to do good to Others,
cc vvi po32 d n1 av; c-acp av pc-acp vvi npg1 n1, vvg p-acp po32 n1 pc-acp vdi j p-acp n2-jn,
(10) sermon (DIV2)
610
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and so are in a good capacitie of knowledge: And adde to this, they must have diligence;
and so Are in a good capacity of knowledge: And add to this, they must have diligence;
cc av vbr p-acp dt j n1 pp-f n1: cc vvi p-acp d, pns32 vmb vhi n1;
(10) sermon (DIV2)
610
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which is another good capacitie for the attaining of knowledge, for the hand of the diligent maketh rich,
which is Another good capacity for the attaining of knowledge, for the hand of the diligent makes rich,
r-crq vbz j-jn j n1 p-acp dt vvg pp-f n1, p-acp dt n1 pp-f dt j vvz j,
(10) sermon (DIV2)
610
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and even in this kind of riches too. 3 So in the next place, there is another thing which is of extraordinary importance,
and even in this kind of riches too. 3 So in the next place, there is Another thing which is of extraordinary importance,
cc av p-acp d n1 pp-f n2 av. crd av p-acp dt ord n1, pc-acp vbz j-jn n1 r-crq vbz pp-f j n1,
(10) sermon (DIV2)
610
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and a very large Spheare and compasse, yea, so large that I doe not dare to enter into it,
and a very large Sphere and compass, yea, so large that I do not Dare to enter into it,
cc dt j j n1 cc n1, uh, av j cst pns11 vdb xx vvi pc-acp vvi p-acp pn31,
(10) sermon (DIV2)
611
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and that is prudence: It may seeme a strange thing (but yet you know it is ordinary in all other things) some men will goe as farre with a little,
and that is prudence: It may seem a strange thing (but yet you know it is ordinary in all other things) Some men will go as Far with a little,
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(10) sermon (DIV2)
611
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as some others with ten times as much; and all is by reason of prudent managing:
as Some Others with ten times as much; and all is by reason of prudent managing:
c-acp d n2-jn p-acp crd n2 a-acp av-d; cc d vbz p-acp n1 pp-f j n-vvg:
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611
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a man may perhaps bestow more time, and use more diligence for getting knowledge then another,
a man may perhaps bestow more time, and use more diligence for getting knowledge then Another,
dt n1 vmb av vvi dc n1, cc vvb dc n1 p-acp vvg n1 av j-jn,
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611
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and yet never attaine as much as hee, in respect of his naturall parts:
and yet never attain as much as he, in respect of his natural parts:
cc av av-x vvi c-acp d c-acp pns31, p-acp n1 pp-f po31 j n2:
(10) sermon (DIV2)
611
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but suppose an equalitie, not onely in the qualification of parts, but also in the parts of nature (for some men by reason of their naturall abilities may attaine more knowledge in an houre,
but suppose an equality, not only in the qualification of parts, but also in the parts of nature (for Some men by reason of their natural abilities may attain more knowledge in an hour,
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(10) sermon (DIV2)
611
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than others in a weeke, by reason of their dulnesse of minde, and weaknesse of memorie) but set them I say at equall;
than Others in a Week, by reason of their dulness of mind, and weakness of memory) but Set them I say At equal;
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(10) sermon (DIV2)
611
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and you shall see that a man that hath prudence, prudently to order that little time which hee spends to attaine to knowledge, with a wise carriage and good discretion, to make choise of those wayes and that meanes, by which he may most thrive and advantage himselfe in knowledge, this prudent ordering of his time and paines, may bee,
and you shall see that a man that hath prudence, prudently to order that little time which he spends to attain to knowledge, with a wise carriage and good discretion, to make choice of those ways and that means, by which he may most thrive and advantage himself in knowledge, this prudent ordering of his time and pains, may be,
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(10) sermon (DIV2)
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and is as much, and of as great importance as a great deale of businesse;
and is as much, and of as great importance as a great deal of business;
cc vbz p-acp av-d, cc pp-f p-acp j n1 p-acp dt j n1 pp-f n1;
(10) sermon (DIV2)
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a man may be as busie as others, and yet gaine nothing, by reason that hee wants prudence:
a man may be as busy as Others, and yet gain nothing, by reason that he Wants prudence:
dt n1 vmb vbi a-acp j c-acp n2-jn, cc av vvi pix, p-acp n1 cst pns31 vvz n1:
(10) sermon (DIV2)
611
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Remember this therefore, if wee would attaine to knowledge, wee must labour for prudence, prudently to make choise of what wee heare,
remember this Therefore, if we would attain to knowledge, we must labour for prudence, prudently to make choice of what we hear,
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(10) sermon (DIV2)
611
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and what wee read, to make choise of those that will most increase and direct our knowledge:
and what we read, to make choice of those that will most increase and Direct our knowledge:
cc r-crq pns12 vvb, pc-acp vvi n1 pp-f d cst vmb av-ds vvi cc vvi po12 n1:
(10) sermon (DIV2)
611
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and not to squander away and spend our time in searching after those things, which when wee have sound, wee shall make no great advantage by them,
and not to squander away and spend our time in searching After those things, which when we have found, we shall make no great advantage by them,
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(10) sermon (DIV2)
611
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though we have even suck'd and squezed out all the good which was in them:
though we have even sucked and squeezed out all the good which was in them:
cs pns12 vhb av vvd cc vvd av d dt j r-crq vbds p-acp pno32:
(10) sermon (DIV2)
611
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I say, therefore we should make choise of those things that doe conduce most, and are more neere of kind,
I say, Therefore we should make choice of those things that do conduce most, and Are more near of kind,
pns11 vvb, av pns12 vmd vvi n1 pp-f d n2 cst vdb vvi av-ds, cc vbr av-dc j pp-f n1,
(10) sermon (DIV2)
611
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and most close to our end and scope, and will most really advance us, to the advantaging in,
and most close to our end and scope, and will most really advance us, to the advantaging in,
cc av-ds av-j p-acp po12 n1 cc n1, cc n1 av-ds av-j vvi pno12, p-acp dt vvg p-acp,
(10) sermon (DIV2)
611
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and gaining of, and attaining to divine knowledge;
and gaining of, and attaining to divine knowledge;
cc vvg pp-f, cc vvg p-acp j-jn n1;
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611
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which is the thing I intend and which you must aime at, as being the first step to your happinesse.
which is the thing I intend and which you must aim At, as being the First step to your happiness.
r-crq vbz dt n1 pns11 vvb cc r-crq pn22 vmb vvi p-acp, c-acp vbg dt ord n1 p-acp po22 n1.
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611
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There bee so many particulars that would come in here, that I shall not enter into any of them.
There be so many particulars that would come in Here, that I shall not enter into any of them.
pc-acp vbi av d n2-j cst vmd vvi p-acp av, cst pns11 vmb xx vvi p-acp d pp-f pno32.
(10) sermon (DIV2)
612
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And therefore in a word, those qualifications before being supposed, viz. that a man bee thus prepared with humilitie and ingenuitie of spirit:
And Therefore in a word, those qualifications before being supposed, viz. that a man be thus prepared with humility and ingenuity of Spirit:
cc av p-acp dt n1, d n2 p-acp vbg vvn, n1 cst dt n1 vbi av vvn p-acp n1 cc n1 pp-f n1:
(10) sermon (DIV2)
613
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and will put himselfe on it, with a conscience to aime at Gods glory and his own spirituall good, the true end of knowledge:
and will put himself on it, with a conscience to aim At God's glory and his own spiritual good, the true end of knowledge:
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(10) sermon (DIV2)
613
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and not to abuse his knowledge, to get skill, like a mad man, to cut his owne throate,
and not to abuse his knowledge, to get skill, like a mad man, to Cut his own throat,
cc xx pc-acp vvi po31 n1, pc-acp vvi n1, av-j dt j n1, pc-acp vvi po31 d n1,
(10) sermon (DIV2)
613
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or like a curious man to hurle and tumble every thing he comes by, to quarrell and jangle in disputes and reasonings, maintaining contradictions;
or like a curious man to hurl and tumble every thing he comes by, to quarrel and jangle in disputes and reasonings, maintaining contradictions;
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(10) sermon (DIV2)
613
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but to doe himselfe and other good, if a man be thus conscientious in regard of his end in seeking after knowledge,
but to do himself and other good, if a man be thus conscientious in regard of his end in seeking After knowledge,
cc-acp pc-acp vdi px31 cc j-jn j, cs dt n1 vbb av j p-acp n1 pp-f po31 n1 p-acp vvg p-acp n1,
(10) sermon (DIV2)
613
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and to this add diligence and prudence in using of the means to attaine knowledge:
and to this add diligence and prudence in using of the means to attain knowledge:
cc p-acp d vvb n1 cc n1 p-acp vvg pp-f dt n2 pc-acp vvi n1:
(10) sermon (DIV2)
613
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these are the maine things to fit us and enable us for the having and gaining of knowledge;
these Are the main things to fit us and enable us for the having and gaining of knowledge;
d vbr dt j n2 pc-acp vvi pno12 cc vvi pno12 p-acp dt vhg cc n-vvg pp-f n1;
(10) sermon (DIV2)
613
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and that shall suffice for that second thing that I now aime at in the generall.
and that shall suffice for that second thing that I now aim At in the general.
cc cst vmb vvi p-acp d ord n1 cst pns11 av vvb p-acp p-acp dt n1.
(10) sermon (DIV2)
613
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3 Let me adde but a word concerning the third thing in this first particular;
3 Let me add but a word Concerning the third thing in this First particular;
crd vvb pno11 vvi p-acp dt n1 vvg dt ord n1 p-acp d ord j;
(10) sermon (DIV2)
614
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and that is, to propound some few considerations (and meerely to mention them) which may a little whet us on to the prosecution of this course, for the gaining of,
and that is, to propound Some few considerations (and merely to mention them) which may a little whet us on to the prosecution of this course, for the gaining of,
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(10) sermon (DIV2)
614
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and attaining to this divine knowledge, in the way of happinesse.
and attaining to this divine knowledge, in the Way of happiness.
cc vvg p-acp d j-jn n1, p-acp dt n1 pp-f n1.
(10) sermon (DIV2)
614
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I shall onely propound two things in generall, which I draw 1 From the consideration of the thing it selfe. 2 From the consideration of the times. The thing it selfe, knowledge ;
I shall only propound two things in general, which I draw 1 From the consideration of the thing it self. 2 From the consideration of the times. The thing it self, knowledge;
pns11 vmb av-j vvi crd n2 p-acp n1, r-crq pns11 vvb crd p-acp dt n1 pp-f dt n1 pn31 n1. crd p-acp dt n1 pp-f dt n2. dt n1 pn31 n1, n1;
(10) sermon (DIV2)
615
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though there were no other argument, yet there is much in this, to set us on the prosecution of it: for it is, though there were no other argument, yet there is much in this, to Set us on the prosecution of it: for it is,
cs a-acp vbdr dx j-jn n1, av pc-acp vbz av-d p-acp d, pc-acp vvi pno12 p-acp dt n1 pp-f pn31: c-acp pn31 vbz,
(10) sermon (DIV2)
616
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1 A speciall ornament, and a very rich jewell; farre better then Rubies:
1 A special ornament, and a very rich jewel; Far better then Rubies:
vvd dt j n1, cc dt j j n1; av-j jc cs n2:
(10) sermon (DIV2)
617
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2767
Some that have a jewell and are in rich robes, think they have enough, and are ready to despise those that are in their rags,
some that have a jewel and Are in rich robes, think they have enough, and Are ready to despise those that Are in their rags,
d cst vhb dt n1 cc vbr p-acp j n2, vvb pns32 vhb av-d, cc vbr j pc-acp vvi d cst vbr p-acp po32 n2,
(10) sermon (DIV2)
617
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and have not a jewell (as they have) in their bosome, but this is a childish thing:
and have not a jewel (as they have) in their bosom, but this is a childish thing:
cc vhb xx dt n1 (c-acp pns32 vhb) p-acp po32 n1, cc-acp d vbz dt j n1:
(10) sermon (DIV2)
617
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However knowledge is such a jewell, and knowledge of those things, of divine things, as (however it be esteemed of by carnall men) it is a reall advancement of our natures, it is to excell in that which is most excellent, it is to make us excell in that, by which a man excels all other creatures;
However knowledge is such a jewel, and knowledge of those things, of divine things, as (however it be esteemed of by carnal men) it is a real advancement of our nature's, it is to excel in that which is most excellent, it is to make us excel in that, by which a man excels all other creatures;
c-acp n1 vbz d dt n1, cc n1 pp-f d n2, pp-f j-jn n2, c-acp (c-acp pn31 vbb vvn pp-f p-acp j n2) pn31 vbz dt j n1 pp-f po12 n2, pn31 vbz pc-acp vvi p-acp d r-crq vbz av-ds j, pn31 vbz pc-acp vvi pno12 vvi p-acp d, p-acp r-crq dt n1 vvz d j-jn n2;
(10) sermon (DIV2)
617
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for what is the difference betweene man and other creatures, but onely that (although there be many other creatures stronger and swiftner then man,
for what is the difference between man and other creatures, but only that (although there be many other creatures Stronger and swiftner then man,
p-acp r-crq vbz dt n1 p-acp n1 cc j-jn n2, cc-acp av-j d (cs pc-acp vbb d j-jn n2 jc cc av-c cs n1,
(10) sermon (DIV2)
617
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yet) man is a knowing creature, an intellectuall creature;
yet) man is a knowing creature, an intellectual creature;
av) n1 vbz dt j-vvg n1, dt j n1;
(10) sermon (DIV2)
617
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and this is an excellency, even a speciall one, that in an especiall manner advanceth man above all other creatures;
and this is an excellency, even a special one, that in an especial manner Advanceth man above all other creatures;
cc d vbz dt n1, av dt j pi, cst p-acp dt j n1 vvz n1 p-acp d j-jn n2;
(10) sermon (DIV2)
617
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nay this divine knowledge advanceth men above men, one man above another:
nay this divine knowledge Advanceth men above men, one man above Another:
uh-x d j-jn n1 vvz n2 p-acp n2, crd n1 p-acp j-jn:
(10) sermon (DIV2)
617
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a little of God, a little glimpse of him, nay every (though the least) touch and relish of the knowledge of God is more precious then all the secret and hidden arts in the world:
a little of God, a little glimpse of him, nay every (though the least) touch and relish of the knowledge of God is more precious then all the secret and hidden arts in the world:
dt j pp-f np1, dt j n1 pp-f pno31, uh-x d (cs dt ds) n1 cc n1 pp-f dt n1 pp-f np1 vbz av-dc j cs d dt j-jn cc j-vvn n2 p-acp dt n1:
(10) sermon (DIV2)
617
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it excels all the wisdome in the world, and is of more neare concernment: it is a speciall ornament.
it excels all the Wisdom in the world, and is of more near concernment: it is a special ornament.
pn31 vvz d dt n1 p-acp dt n1, cc vbz pp-f dc j n1: pn31 vbz dt j n1.
(10) sermon (DIV2)
617
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2 And it is an effectuall lineament of all grace and goodnesse, the very doore by which all enters into us; 2 And it is an effectual lineament of all grace and Goodness, the very door by which all enters into us;
crd cc pn31 vbz dt j n1 pp-f d n1 cc n1, dt j n1 p-acp r-crq d vvz p-acp pno12;
(10) sermon (DIV2)
618
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the very ground-worke that must bee laid before wee bee capable of any goodnesse, there can be no grace or goodnesse wrought in us, no nor acceptance of us by God, without this:
the very groundwork that must be laid before we be capable of any Goodness, there can be no grace or Goodness wrought in us, no nor acceptance of us by God, without this:
dt j n1 cst vmb vbi vvn c-acp pns12 vbb j pp-f d n1, pc-acp vmb vbi dx n1 cc n1 vvn p-acp pno12, uh-x ccx n1 pp-f pno12 p-acp np1, p-acp d:
(10) sermon (DIV2)
618
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no service we do can please him, except it be a reasonable service, tendered out of knowledge, and according to knowledge;
no service we do can please him, except it be a reasonable service, tendered out of knowledge, and according to knowledge;
av-dx n1 pns12 vdb vmb vvi pno31, c-acp pn31 vbb dt j n1, vvd av pp-f n1, cc vvg p-acp n1;
(10) sermon (DIV2)
618
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knowledge is an introduction into the state of grace and all goodnesse: the very first conveyance of all the good and excellency we can have.
knowledge is an introduction into the state of grace and all Goodness: the very First conveyance of all the good and excellency we can have.
n1 vbz dt n1 p-acp dt n1 pp-f n1 cc d n1: dt av ord n1 pp-f d dt j cc n1 pns12 vmb vhi.
(10) sermon (DIV2)
618
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In the creation of the world the very first thing that was created was light, God said, let there bee light:
In the creation of the world the very First thing that was created was Light, God said, let there be Light:
p-acp dt n1 pp-f dt n1 dt av ord n1 cst vbds vvn vbds j, np1 vvd, vvb pc-acp vbi j:
(10) sermon (DIV2)
618
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and in our regeneration, which is as a new creation, the first thing is illumination ; for Christ is set up to be a light to the Gentiles:
and in our regeneration, which is as a new creation, the First thing is illumination; for christ is Set up to be a Light to the Gentiles:
cc p-acp po12 n1, r-crq vbz p-acp dt j n1, dt ord n1 vbz n1; p-acp np1 vbz vvn a-acp pc-acp vbi dt n1 p-acp dt n2-j:
(10) sermon (DIV2)
618
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The Philosophers observe that lumen is vehiculum influentiae ;
The Philosophers observe that lumen is vehiculum influentiae;
dt n2 vvb d fw-la vbz fw-la fw-la;
(10) sermon (DIV2)
618
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the influence of the light begets things, as it begets the flower in the face of the field;
the influence of the Light begets things, as it begets the flower in the face of the field;
dt n1 pp-f dt n1 vvz n2, c-acp pn31 vvz dt n1 p-acp dt n1 pp-f dt n1;
(10) sermon (DIV2)
618
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and the pearle in the bosome of the earth, it is all by the influence of the heaven,
and the pearl in the bosom of the earth, it is all by the influence of the heaven,
cc dt n1 p-acp dt n1 pp-f dt n1, pn31 vbz d p-acp dt n1 pp-f dt n1,
(10) sermon (DIV2)
618
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and all those influences are conveighed by light: and so all those precious ornaments of grace which adorne a man:
and all those influences Are conveyed by Light: and so all those precious Ornament of grace which adorn a man:
cc d d n2 vbr vvd p-acp n1: cc av d d j n2 pp-f n1 r-crq vvd dt n1:
(10) sermon (DIV2)
618
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the foundation of all renovation comes from illumination, from knowledge. 3 It is the perpetuall regiment of our life ;
the Foundation of all renovation comes from illumination, from knowledge. 3 It is the perpetual regiment of our life;
dt n1 pp-f d n1 vvz p-acp n1, p-acp n1. crd pn31 vbz dt j n1 pp-f po12 n1;
(10) sermon (DIV2)
618
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that also depends on our knowledge; and the more u nderstanding, and the more knowledge wee have; that also depends on our knowledge; and the more u nderstanding, and the more knowledge we have;
cst av vvz p-acp po12 n1; cc dt n1 sy n1, cc dt av-dc n1 pns12 vhb;
(10) sermon (DIV2)
619
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the more we are advanced in that kinde, and the more we are furnished with it, the fitter we are to carrie our selves in every station;
the more we Are advanced in that kind, and the more we Are furnished with it, the fitter we Are to carry our selves in every station;
dt av-dc pns12 vbr vvn p-acp d n1, cc dt av-dc pns12 vbr vvn p-acp pn31, dt jc pns12 vbr pc-acp vvi po12 n2 p-acp d n1;
(10) sermon (DIV2)
619
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it is a very necessary thing for the regiment of our life. 2 It is an effectuall instrument to beget all other things in us:
it is a very necessary thing for the regiment of our life. 2 It is an effectual Instrument to beget all other things in us:
pn31 vbz dt av j n1 p-acp dt n1 pp-f po12 n1. crd pn31 vbz dt j n1 pc-acp vvi d j-jn n2 p-acp pno12:
(10) sermon (DIV2)
619
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we are reasonable men, and the best faculty we have, is understanding and knowledge;
we Are reasonable men, and the best faculty we have, is understanding and knowledge;
pns12 vbr j n2, cc dt js n1 pns12 vhb, vbz n1 cc n1;
(10) sermon (DIV2)
620
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for, as the saying is, mens cujusque is his quisque: and the knowledge of divine things is the most effectuall way to worke in us the love of divine things,
for, as the saying is, Mens cujusque is his Quisque: and the knowledge of divine things is the most effectual Way to work in us the love of divine things,
p-acp, c-acp dt n-vvg vbz, fw-la fw-la vbz po31 fw-la: cc dt n1 pp-f j-jn n2 vbz dt av-ds j n1 pc-acp vvi p-acp pno12 dt n1 pp-f j-jn n2,
(10) sermon (DIV2)
620
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and obedience to divine things, &c. Knowledge is the mother by which all these are begotten and borne;
and Obedience to divine things, etc. Knowledge is the mother by which all these Are begotten and born;
cc n1 p-acp j-jn n2, av n1 vbz dt n1 p-acp r-crq d d vbr vvn cc vvn;
(10) sermon (DIV2)
620
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they all are derived from knowledge; God makes use of knowledge to worke all these in us.
they all Are derived from knowledge; God makes use of knowledge to work all these in us.
pns32 d vbr vvn p-acp n1; np1 vvz n1 pp-f n1 pc-acp vvi d d p-acp pno12.
(10) sermon (DIV2)
620
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2 If we do consider in the second place the times, if there were no other argument, there is abundance enough from the times;
2 If we do Consider in the second place the times, if there were no other argument, there is abundance enough from the times;
crd cs pns12 vdb vvi p-acp dt ord n1 dt n2, cs pc-acp vbdr dx j-jn n1, a-acp vbz n1 av-d p-acp dt n2;
(10) sermon (DIV2)
621
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these are times of wisdome, and times of knowledge ;
these Are times of Wisdom, and times of knowledge;
d vbr n2 pp-f n1, cc n2 pp-f n1;
(10) sermon (DIV2)
621
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and it will be a shame, nay a very fearefull thing to be so farre from all excellencies in religion, that a man is not come in the way, hath not yet the beginning of Religion, hath not attained to a good measure of knowledge: and it will be a shame, nay a very fearful thing to be so Far from all excellencies in Religion, that a man is not come in the Way, hath not yet the beginning of Religion, hath not attained to a good measure of knowledge:
cc pn31 vmb vbi dt n1, uh-x dt j j n1 pc-acp vbi av av-j p-acp d n2 p-acp n1, cst dt n1 vbz xx vvn p-acp dt n1, vhz xx av dt n-vvg pp-f n1, vhz xx vvn p-acp dt j n1 pp-f n1:
(10) sermon (DIV2)
621
Image 78
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It is a monstrous thing to see such starvelings and such dwarfes in Gods family, that God himselfe doth feed with his owne hand, that his plants should not grow, it is strange:
It is a monstrous thing to see such starvelings and such Dwarfs in God's family, that God himself does feed with his own hand, that his plants should not grow, it is strange:
pn31 vbz dt j n1 pc-acp vvi d n2 cc d n2 p-acp npg1 n1, cst np1 px31 vdz vvi p-acp po31 d n1, cst po31 n2 vmd xx vvi, pn31 vbz j:
(10) sermon (DIV2)
621
Image 78
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God himselfe continually, day after day, weeke after weeke, Sabbath after Sabbath, time after time, doth vouchsafe us the light and meanes of knowledge,
God himself continually, day After day, Week After Week, Sabbath After Sabbath, time After time, does vouchsafe us the Light and means of knowledge,
np1 px31 av-j, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, vdz vvi pno12 dt n1 cc n2 pp-f n1,
(10) sermon (DIV2)
621
Image 78
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and hold it out continually to us, it is a wofull and dolefull thing, that wee should not in all this time attaine to knowledge.
and hold it out continually to us, it is a woeful and doleful thing, that we should not in all this time attain to knowledge.
cc vvb pn31 av av-j p-acp pno12, pn31 vbz dt j cc j n1, cst pns12 vmd xx p-acp d d n1 vvi p-acp n1.
(10) sermon (DIV2)
621
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1 We were borne, and live now under the times of the Gospell, which is infinitely advanced for matter of light and knowledge beyond the times of the Law: All was in darke sentences then, in riddles as it were, all was veiled then, Moses was veiled then;
1 We were born, and live now under the times of the Gospel, which is infinitely advanced for matter of Light and knowledge beyond the times of the Law: All was in dark sentences then, in riddles as it were, all was veiled then, Moses was veiled then;
vvd pns12 vbdr vvn, cc vvi av p-acp dt n2 pp-f dt n1, r-crq vbz av-j vvn p-acp n1 pp-f n1 cc n1 p-acp dt n2 pp-f dt n1: d vbds p-acp j n2 av, p-acp n2 c-acp pn31 vbdr, d vbds vvn av, np1 vbds vvn av;
(10) sermon (DIV2)
622
Image 78
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and there was but a little to be knowne clearely then in matters of religion;
and there was but a little to be known clearly then in matters of Religion;
cc a-acp vbds p-acp dt j pc-acp vbi vvn av-j av p-acp n2 pp-f n1;
(10) sermon (DIV2)
622
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then was that saying true, & latet, & lucet, there was a little light, but it was hidden,
then was that saying true, & latet, & lucet, there was a little Light, but it was hidden,
av vbds d n-vvg j, cc fw-la, cc n1, a-acp vbds dt j n1, cc-acp pn31 vbds vvn,
(10) sermon (DIV2)
622
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and it had many coverings that kept men from the cleare sight of the mystery of grace:
and it had many coverings that kept men from the clear sighed of the mystery of grace:
cc pn31 vhd d n2-vvg d vvn n2 p-acp dt j n1 pp-f dt n1 pp-f n1:
(10) sermon (DIV2)
622
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But now God hath clearely revealed his face in the Gospell, and these are the times, these (I say) are times of the Gospell.
But now God hath clearly revealed his face in the Gospel, and these Are the times, these (I say) Are times of the Gospel.
cc-acp av np1 vhz av-j vvn po31 n1 p-acp dt n1, cc d vbr dt n2, d (pns11 vvb) vbr n2 pp-f dt n1.
(10) sermon (DIV2)
622
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2 Nay more particularly, these are times of the Reformation, of the reforming and renewing of knowledge, which doth infinitely surpasse those times that were under the Gospell too, but in superstition;
2 Nay more particularly, these Are times of the Reformation, of the reforming and renewing of knowledge, which does infinitely surpass those times that were under the Gospel too, but in Superstition;
crd uh-x dc av-jn, d vbr n2 pp-f dt n1, pp-f dt n-vvg cc vvg pp-f n1, r-crq vdz av-j vvi d n2 cst vbdr p-acp dt n1 av, cc-acp p-acp n1;
(10) sermon (DIV2)
623
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when the smoake of the bottomlesse pit, instead of light to guide mens eyes, offended mens eyes, put out their eyes, as it were;
when the smoke of the bottomless pit, instead of Light to guide men's eyes, offended men's eyes, put out their eyes, as it were;
c-crq dt n1 pp-f dt j n1, av pp-f n1 pc-acp vvi ng2 n2, j-vvn ng2 n2, vvd av po32 n2, c-acp pn31 vbdr;
(10) sermon (DIV2)
623
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we have the happinesse to live in Goshen, where it is light, whereas it was all darknesse over the land in the times of that Egyptian darknesse:
we have the happiness to live in Goshen, where it is Light, whereas it was all darkness over the land in the times of that Egyptian darkness:
pns12 vhb dt n1 pc-acp vvi p-acp np1, c-crq pn31 vbz j, cs pn31 vbds d n1 p-acp dt n1 p-acp dt n2 pp-f d jp n1:
(10) sermon (DIV2)
623
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And therefore let every man think what an account and reckoning he will have for living in those times, wherein he hath so much meanes,
And Therefore let every man think what an account and reckoning he will have for living in those times, wherein he hath so much means,
cc av vvb d n1 vvb r-crq dt n1 cc vvg pns31 vmb vhi p-acp vvg p-acp d n2, c-crq pns31 vhz av d n2,
(10) sermon (DIV2)
623
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and so many opportunities, and to be found to be so bad an husband, as to have laid up no stocke of knowledge;
and so many opportunities, and to be found to be so bad an husband, as to have laid up no stock of knowledge;
cc av d n2, cc pc-acp vbi vvn pc-acp vbi av j dt n1, c-acp pc-acp vhi vvn a-acp dx n1 pp-f n1;
(10) sermon (DIV2)
623
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that comes not onely short in other excellencies, but in this which is an infinite shame,
that comes not only short in other excellencies, but in this which is an infinite shame,
cst vvz xx av-j j p-acp j-jn n2, cc-acp p-acp d r-crq vbz dt j n1,
(10) sermon (DIV2)
623
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and will be an infinite bitternesse in the end:
and will be an infinite bitterness in the end:
cc vmb vbi dt j n1 p-acp dt n1:
(10) sermon (DIV2)
623
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and which would, at least should make a mans heart to ake, nay bleed, to thinke that any in these times should sit in darknesse, and be without knowledge:
and which would, At least should make a men heart to ache, nay bleed, to think that any in these times should fit in darkness, and be without knowledge:
cc r-crq vmd, p-acp ds vmd vvi dt ng1 n1 pc-acp vvi, uh-x vvb, pc-acp vvi cst d p-acp d n2 vmd vvi p-acp n1, cc vbb p-acp n1:
(10) sermon (DIV2)
623
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which notwithstanding I feare not only many poore soules that are as yet without, want,
which notwithstanding I Fear not only many poor Souls that Are as yet without, want,
r-crq c-acp pns11 vvb xx av-j d j n2 cst vbr a-acp av p-acp, vvb,
(10) sermon (DIV2)
623
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but even many that are full of knowledge otherwise, not giving their mindes to this kinde of knowledge, having an undervaluing esteeme of it, and no affections to it:
but even many that Are full of knowledge otherwise, not giving their minds to this kind of knowledge, having an undervaluing esteem of it, and no affections to it:
cc-acp av d cst vbr j pp-f n1 av, xx vvg po32 n2 p-acp d n1 pp-f n1, vhg dt j-vvg n1 pp-f pn31, cc dx n2 p-acp pn31:
(10) sermon (DIV2)
623
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And I doubt that many that are otherwise in gay garbs, and great places, and it may be of excellent parts,
And I doubt that many that Are otherwise in gay garbs, and great places, and it may be of excellent parts,
cc pns11 vvb cst d cst vbr av p-acp j n2, cc j n2, cc pn31 vmb vbi pp-f j n2,
(10) sermon (DIV2)
623
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and excellent indowments, yet are to seeke and come short of this knowledge; and it is a very sad thing to thinke of it:
and excellent endowments, yet Are to seek and come short of this knowledge; and it is a very sad thing to think of it:
cc j n2, av vbr pc-acp vvi cc vvi j pp-f d n1; cc pn31 vbz dt av j n1 pc-acp vvi pp-f pn31:
(10) sermon (DIV2)
623
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And therefore let us consider what hath beene said, and set our selves to advance and increase our knowledge, according to the meanes and opportunities which we have.
And Therefore let us Consider what hath been said, and Set our selves to advance and increase our knowledge, according to the means and opportunities which we have.
cc av vvb pno12 vvi r-crq vhz vbn vvn, cc vvb po12 n2 pc-acp vvi cc vvi po12 n1, vvg p-acp dt n2 cc n2 r-crq pns12 vhb.
(10) sermon (DIV2)
623
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The Ninth Sermon. PSALME 4.6. There bee many that say, who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
The Ninth Sermon. PSALM 4.6. There be many that say, who will show us any good? LORD, lift thou up the Light of thy countenance upon us.
dt ord n1. n1 crd. pc-acp vbi d cst vvb, r-crq vmb vvi pno12 d j? n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12.
(11) sermon (DIV2)
623
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WE are still on the poynt of happinesse;
WE Are still on the point of happiness;
pns12 vbr av p-acp dt n1 pp-f n1;
(11) sermon (DIV2)
625
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and wee are on the last part of that poynt, and are come to the last thing in it:
and we Are on the last part of that point, and Are come to the last thing in it:
cc pns12 vbr p-acp dt ord n1 pp-f d n1, cc vbr vvn p-acp dt ord n1 p-acp pn31:
(11) sermon (DIV2)
625
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the poynt (that you may not forget it) was this; That sound knowledge and beleefe, joyned with soveraigne feare and love;
the point (that you may not forget it) was this; That found knowledge and belief, joined with sovereign Fear and love;
dt n1 (cst pn22 vmb xx vvi pn31) vbds d; cst j n1 cc n1, vvn p-acp j-jn n1 cc n1;
(11) sermon (DIV2)
625
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and both these crowned with sincere repentance and obedience, according to the line and light of the true religion is the only way to true happinesse: and both these crowned with sincere Repentance and Obedience, according to the line and Light of the true Religion is the only Way to true happiness:
cc d d vvn p-acp j n1 cc n1, vvg p-acp dt n1 cc n1 pp-f dt j n1 vbz dt j n1 p-acp j n1:
(11) sermon (DIV2)
625
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having dispatcht the explication, and the confirmation, wee came to the Application, and in it to the poynt of Exhortation: wherein wee propounded two things 1 In particular.
having dispatched the explication, and the confirmation, we Come to the Application, and in it to the point of Exhortation: wherein we propounded two things 1 In particular.
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1 To exhort every one to labour after every one of these in particular, to get, 1 Sound knowledge : 2 Soveraigne affections: 3 Sincere obedience.
1 To exhort every one to labour After every one of these in particular, to get, 1 Found knowledge: 2 Sovereign affections: 3 Sincere Obedience.
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2 In generall, to speake something in the generall of seeking them all, and of the true Religion.
2 In general, to speak something in the general of seeking them all, and of the true Religion.
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VVe began with the first of these the last time; And I endeavoured then to perswade every one to labour for knowledge.
We began with the First of these the last time; And I endeavoured then to persuade every one to labour for knowledge.
pns12 vvd p-acp dt ord pp-f d dt ord n1; cc pns11 vvd av pc-acp vvi d pi pc-acp vvi p-acp n1.
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2 And therefore in the second place, I shall exhort every one to labour to get those soveraigne affections, of feare and love of God: 2 And Therefore in the second place, I shall exhort every one to labour to get those sovereign affections, of Fear and love of God:
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which is the second step towards our happinesse, to bring us to the possession of it.
which is the second step towards our happiness, to bring us to the possession of it.
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Sound knowledge must have soveraigne feare and love joyned with it, or else it will be of little worth,
Found knowledge must have sovereign Fear and love joined with it, or Else it will be of little worth,
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nay it will not be available:
nay it will not be available:
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I shall proceed in this as in the former (although more briefly, because I desire and resolve to end.)
I shall proceed in this as in the former (although more briefly, Because I desire and resolve to end.)
pns11 vmb vvi p-acp d c-acp p-acp dt j (cs n1 av-j, c-acp pns11 vvb cc vvi p-acp n1.)
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To proceed therefore in the same steps. 1 I shall circumscribe what affections, what feare and love we must get.
To proceed Therefore in the same steps. 1 I shall circumscribe what affections, what Fear and love we must get.
pc-acp vvi av p-acp dt d n2. vvn pns11 vmb vvi r-crq n2, r-crq n1 cc vvi pns12 vmb vvi.
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2 And then I shall direct those that are willing, how they may bring and implant such affections in their hearts.
2 And then I shall Direct those that Are willing, how they may bring and implant such affections in their hearts.
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3 And lastly shew, why we must doe so; laying downe some motives which may induce us to a serious care of this.
3 And lastly show, why we must do so; laying down Some motives which may induce us to a serious care of this.
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To begin with the first of these, viz. What affections of feare and love we must labour for.
To begin with the First of these, viz. What affections of Fear and love we must labour for.
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Briefely they must bee such affections as in regard 1 Of the Object, must be placed on God ; Briefly they must be such affections as in regard 1 Of the Object, must be placed on God;
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above all get such affections, that is that, at which I ayme now, to put every Christian on, to indeavour to plant in the garden of their heart, such affections as have God for their object, viz. the feare and love of God.
above all get such affections, that is that, At which I aim now, to put every Christian on, to endeavour to plant in the garden of their heart, such affections as have God for their Object, viz. the Fear and love of God.
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2 For the act (to expresse that) they will not doe well except they be tempered and mixed together: the most beautifull colour, the goodnesse and sweetnesse of the soule, ariseth from a mixture of feare and love:
2 For the act (to express that) they will not do well except they be tempered and mixed together: the most beautiful colour, the Goodness and sweetness of the soul, arises from a mixture of Fear and love:
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as if a man would temper the purest white and fairest red, it makes the perfect ruddy colour;
as if a man would temper the Purest white and Fairest read, it makes the perfect ruddy colour;
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such as that is for which the Spouse giveth her beloved the commendation, he was candidus & rubicundus: The mixture of that makes the beauty of the face in the body:
such as that is for which the Spouse gives her Beloved the commendation, he was Candidus & Ruddy: The mixture of that makes the beauty of the face in the body:
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and the mixture of these make the beauty of the affections in the soule: feare mixed with love, for it must not go alone:
and the mixture of these make the beauty of the affections in the soul: Fear mixed with love, for it must not go alone:
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Feare though it be apt to make us carefull and cautious; carefull how to please God, and cautious, fearefull to offend him; fear though it be apt to make us careful and cautious; careful how to please God, and cautious, fearful to offend him;
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yet if it be alone, it will be ready to precipitate us into despaire, or forlorne hope.
yet if it be alone, it will be ready to precipitate us into despair, or forlorn hope.
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It must be tempered therefore with love, that we looke not only upon the greatnesse; but on the goodnesse and sweetnesse of God:
It must be tempered Therefore with love, that we look not only upon the greatness; but on the Goodness and sweetness of God:
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that as we are affected with the prospect of the one, viz. his greatnesse; with an affection of holy feare and awe and reverence of him:
that as we Are affected with the prospect of the one, viz. his greatness; with an affection of holy Fear and awe and Reverence of him:
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so that, that may not drive us too fa•re to subject us and overthrow us by despai•e, we must keepe it up with a mixture of love, looking upon his sweetnesse and goodnesse. And so love likewise, that must be tempered and mingled with feare:
so that, that may not drive us too fa•re to Subject us and overthrow us by despai•e, we must keep it up with a mixture of love, looking upon his sweetness and Goodness. And so love likewise, that must be tempered and mingled with Fear:
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love alone perhaps may grow wanton, if wee think on nothing but love, fix our eyes on nothing but goodnesse and sweetnesse in God, wee shall be ready to build our sinnes on his backe, in a presumption of his goodnesse: and as the laying is;
love alone perhaps may grow wanton, if we think on nothing but love, fix our eyes on nothing but Goodness and sweetness in God, we shall be ready to built our Sins on his back, in a presumption of his Goodness: and as the laying is;
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there be as many, if not more ships and vessels that miscarry on the soft sands as on the hard rockes;
there be as many, if not more ships and vessels that miscarry on the soft sands as on the hard Rocks;
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and there be as many that doe miscary on the soft sands of presūption, as on the hard rocks of desperation;
and there be as many that do miscarry on the soft sands of presumption, as on the hard Rocks of desperation;
cc pc-acp vbi p-acp d cst vdb vvi p-acp dt j n2 pp-f n1, c-acp p-acp dt j n2 pp-f n1;
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building on the goodnesse of God inordinately, and upon his mercy, ever saying, misericordia ejus super omnia opera, misericordia, &c. and so presume to doe any thing:
building on the Goodness of God inordinately, and upon his mercy, ever saying, misericordia His super omnia opera, misericordia, etc. and so presume to do any thing:
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presuming that God will in mercy save them; I say, love alone would be too wanton;
presuming that God will in mercy save them; I say, love alone would be too wanton;
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except it be poized and ballanced with a holy feare and awe and reverence of God:
except it be poised and balanced with a holy Fear and awe and Reverence of God:
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As a ship that is well furnished with tackle and sailes, that may give the motion and advance the swiftnes of it;
As a ship that is well furnished with tackle and sails, that may give the motion and advance the swiftness of it;
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but if the ship hath not ballast in it, nor weight to make it goe steddy, it is up and downe tossed alway,
but if the ship hath not ballast in it, nor weight to make it go steady, it is up and down tossed always,
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and the more sailes, the more danger, and hazzard: so it is in this case:
and the more sails, the more danger, and hazard: so it is in this case:
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That our ship may goe safe and steddy, we must not only have the sailes of love to make it goe swift;
That our ship may go safe and steady, we must not only have the sails of love to make it go swift;
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but the ballast of feare to make it goe steddy;
but the ballast of Fear to make it go steady;
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we must not only have love, but feare, least otherwise we walke but wantonly ▪ skipping and danc•ng by fits and by spurts, in good wayes,
we must not only have love, but Fear, lest otherwise we walk but wantonly ▪ skipping and danc•ng by fits and by spurts, in good ways,
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and not keepe any constant tenour in a holy pace.
and not keep any constant tenor in a holy pace.
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3 And lastly, for the manner, that is another thing, which I must confesse I have ever in all things commended and praised as one of the most vitall and maine things of religion,
3 And lastly, for the manner, that is Another thing, which I must confess I have ever in all things commended and praised as one of the most vital and main things of Religion,
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and I never yet met with any just reason to contradict my apprehension of it, or to thinke otherwise but well of my opinion;
and I never yet met with any just reason to contradict my apprehension of it, or to think otherwise but well of my opinion;
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I say, it is the manner; we must looke to the manner and degreeDegree., of these affections:
I say, it is the manner; we must look to the manner and degreeDegree., of these affections:
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and in one word they must be soveraigne: a soveraigne feare of God and a soveraigne love of God, above all things:
and in one word they must be sovereign: a sovereign Fear of God and a sovereign love of God, above all things:
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assuredly when all is done, I conceive the word is cleare for it, that a man doth but vainely pretend to godlinesse,
assuredly when all is done, I conceive the word is clear for it, that a man does but vainly pretend to godliness,
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and pretend to God, who though he hath some kind of feare of him, and some kind of love of him;
and pretend to God, who though he hath Some kind of Fear of him, and Some kind of love of him;
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yet comes short of this degree of soveraignty.
yet comes short of this degree of sovereignty.
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God is the soveraigne Lord of all, and therefore will have the soveraignty of our affections;
God is the sovereign Lord of all, and Therefore will have the sovereignty of our affections;
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he will not indure any parting, he must have all, the highest and the most soveraigne feare and love, he will not suffer any to part with him,
he will not endure any parting, he must have all, the highest and the most sovereign Fear and love, he will not suffer any to part with him,
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but we must feare him above all, and we must love him above all:
but we must Fear him above all, and we must love him above all:
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The Scripture runnes full for it, and I conceive this is the maine cognisance whether the will be regenerated or no;
The Scripture runs full for it, and I conceive this is the main cognisance whither the will be regenerated or no;
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this will characterize whether grace hath attained the preheminency in the soule, whether it bee set up in the throne,
this will characterise whither grace hath attained the Preeminence in the soul, whither it be Set up in the throne,
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surely if it be, it would quickly turne all out of doores that is not competent with God that is not fit:
surely if it be, it would quickly turn all out of doors that is not competent with God that is not fit:
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and therfore remember this, as the mayne, that we should aym at to bring our affections to;
and Therefore Remember this, as the main, that we should aim At to bring our affections to;
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not to rest or satisfie our selves with any degree, or with any kind of feare,
not to rest or satisfy our selves with any degree, or with any kind of Fear,
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or love, or any measure of them; but wind them up to that degree of soveraignty;
or love, or any measure of them; but wind them up to that degree of sovereignty;
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love God above all, and feare him above all: Let nothing be so terrible nor so formidable as to make us to forsake God,
love God above all, and Fear him above all: Let nothing be so terrible nor so formidable as to make us to forsake God,
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nor nothing so lovely or so desirous, that it should tempt or allure us to part with God;
nor nothing so lovely or so desirous, that it should tempt or allure us to part with God;
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if any thing doe make a man doe so, that is his God;
if any thing do make a man do so, that is his God;
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and that is that which hee preferres above all, that is to him really and formally a very God,
and that is that which he prefers above all, that is to him really and formally a very God,
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and God is no God to him:
and God is no God to him:
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if he can set his foot (to speake it with reverence) upon God, to clime up to some other thing,
if he can Set his foot (to speak it with Reverence) upon God, to climb up to Some other thing,
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and make religion his stirrup for that purpose, it cannot be right.
and make Religion his stirrup for that purpose, it cannot be right.
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And therefore rest not in any thing till you come to that degree of soveraignty, to love God and feare God above all.
And Therefore rest not in any thing till you come to that degree of sovereignty, to love God and Fear God above all.
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2 How shall we bring our hearts to this; 2 How shall we bring our hearts to this;
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how shall we implant, and ingraft these affections of soveraigne feare and love in our soules? There is some art in getting these in this kind.how shall we implant, and ingraft these affections of sovereign Fear and love in our Souls? There is Some art in getting these in this kind.
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Briefely to shew it in a few words;
Briefly to show it in a few words;
av-j pc-acp vvi pn31 p-acp dt d n2;
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2887
there bee some things I shall say in generall, and then adde some things in particular, and but in a word.
there be Some things I shall say in general, and then add Some things in particular, and but in a word.
pc-acp vbi d n2 pns11 vmb vvi p-acp n1, cc av vvb d n2 p-acp j, cc p-acp p-acp dt n1.
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1 In generall we must take heed of some things; and take care of some things; or, 1 In general we must take heed of Some things; and take care of Some things; or,
crd p-acp j pns12 vmb vvi n1 pp-f d n2; cc vvb n1 pp-f d n2; cc,
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2889
There is a Negative act, and a positive act of care that must be used, for the implanting, and ingrafting of these affections in the soule.
There is a Negative act, and a positive act of care that must be used, for the implanting, and engrafting of these affections in the soul.
pc-acp vbz dt j-jn n1, cc dt j n1 pp-f n1 cst vmb vbi vvn, p-acp dt n-vvg, cc vvg pp-f d n2 p-acp dt n1.
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1 We must take heed to chase away, at least to moderate and bring under, and subjugate all other affections ; 1 We must take heed to chase away, At least to moderate and bring under, and subjugate all other affections;
vvd pns12 vmb vvi n1 p-acp vvb av, p-acp ds p-acp j cc vvi p-acp, cc vvi d j-jn n2;
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2891
to keepe them under, to keepe them low, that the water doe not goe beside the Mill;
to keep them under, to keep them low, that the water do not go beside the Mill;
pc-acp vvi pno32 p-acp, pc-acp vvi pno32 j, cst dt n1 vdb xx vvi p-acp dt n1;
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2892
that we doe not spend those precious affections, and poure them out like sweet water on some filthy and stinking ditch;
that we do not spend those precious affections, and pour them out like sweet water on Some filthy and stinking ditch;
cst pns12 vdb xx vvi d j n2, cc vvi pno32 av av-j j n1 p-acp d j cc j-vvg n1;
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2893
bestow not your feare upon any thing that is not to be feared;
bestow not your Fear upon any thing that is not to be feared;
vvb xx po22 vvb p-acp d n1 cst vbz xx pc-acp vbi vvn;
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2894
nor bestow your love on any unworthy thing, that hath neither beauty nor goodnesse, nor worth,
nor bestow your love on any unworthy thing, that hath neither beauty nor Goodness, nor worth,
ccx vvb po22 vvb p-acp d j n1, cst vhz dx n1 ccx n1, ccx n1,
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2895
nor any thing to deserve love: Wee must call in all our stock, and drive an other trade;
nor any thing to deserve love: we must call in all our stock, and drive an other trade;
ccx d n1 pc-acp vvi n1: pns12 vmb vvi p-acp d po12 n1, cc vvi dt j-jn n1;
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2896
and suppresse and keep all these under as much as may bee; that all may run in this channell;
and suppress and keep all these under as much as may be; that all may run in this channel;
cc vvi cc vvi d d p-acp a-acp d c-acp vmb vbi; cst d vmb vvi p-acp d n1;
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2897
If the streame be divided, it is weakned, and it will not be navigable when it is cut into many rivers;
If the stream be divided, it is weakened, and it will not be navigable when it is Cut into many Rivers;
cs dt n1 vbb vvn, pn31 vbz vvn, cc pn31 vmb xx vbi j c-crq pn31 vbz vvn p-acp d n2;
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and so if wee divide the streame of our affections;
and so if we divide the stream of our affections;
cc av cs pns12 vvb dt n1 pp-f po12 n2;
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2899
if we suffer one current of feare to run this way, and another the other way;
if we suffer one current of Fear to run this Way, and Another the other Way;
cs pns12 vvb crd n1 pp-f n1 pc-acp vvi d n1, cc j-jn dt j-jn n1;
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2900
and a current of love to breake out this way, and the other way, and make many little channels that will not be usefull;
and a current of love to break out this Way, and the other Way, and make many little channels that will not be useful;
cc dt n1 pp-f n1 pc-acp vvi av d n1, cc dt j-jn n1, cc vvi d j n2 cst vmb xx vbi j;
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2901
neither shall we bee able to maintaine the maine Current. We must therefore take off our affections from other things;
neither shall we be able to maintain the main Current. We must Therefore take off our affections from other things;
dx vmb pns12 vbi j pc-acp vvi dt j n1. pns12 vmb av vvi a-acp po12 n2 p-acp j-jn n2;
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2902
weane our affections from the world; from the pleasures, from the honours, from the riches of it;
wean our affections from the world; from the pleasures, from the honours, from the riches of it;
vvb po12 n2 p-acp dt n1; p-acp dt n2, p-acp dt n2, p-acp dt n2 pp-f pn31;
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2903
for every one of these like unfruitfull boughes, under boughes, flourish at the root of the tree and grow up to the prejudice of the maine tree;
for every one of these like unfruitful boughs, under boughs, flourish At the root of the tree and grow up to the prejudice of the main tree;
p-acp d crd pp-f d j j n2, p-acp n2, vvb p-acp dt n1 pp-f dt n1 cc vvi a-acp p-acp dt n1 pp-f dt j n1;
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2904
for as much as they draw the sap and nourishment away from that, and starve the tree it selfe;
for as much as they draw the sap and nourishment away from that, and starve the tree it self;
c-acp c-acp d c-acp pns32 vvb dt n1 cc n1 av p-acp d, cc vvi dt n1 pn31 n1;
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2905
like Ivie about the Oake, the Ivie groweth about it, but the Oake fares the worse:
like Ivy about the Oak, the Ivy grows about it, but the Oak fares the Worse:
j n1 p-acp dt n1, dt n1 vvz p-acp pn31, cc-acp dt n1 vvz dt av-jc:
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2906
as one said of the Child at nurse;
as one said of the Child At nurse;
c-acp crd vvn pp-f dt n1 p-acp n1;
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2907
the Nurse fares the worse for the childs sake, the Nurse pineth and wasteth when she nourisheth, and cherisheth her child;
the Nurse fares the Worse for the child's sake, the Nurse pines and wastes when she Nourishes, and Cherishes her child;
dt n1 vvz dt jc p-acp dt ng1 n1, dt n1 vvz cc vvz c-crq pns31 vvz, cc vvz po31 n1;
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2908
the child drawes her so much downe, that it leaves her but leane:
the child draws her so much down, that it leaves her but lean:
dt n1 vvz pno31 av av-d a-acp, cst pn31 vvz pno31 p-acp j:
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2909
and so in this case, if wee let our affection loose, let them out upon any thing besides God, in an inordinate way, it doth exceedingly abate and weaken our affections towards God:
and so in this case, if we let our affection lose, let them out upon any thing beside God, in an inordinate Way, it does exceedingly abate and weaken our affections towards God:
cc av p-acp d n1, cs pns12 vvb po12 n1 j, vvb pno32 av p-acp d n1 p-acp np1, p-acp dt j n1, pn31 vdz av-vvg vvi cc vvi po12 n2 p-acp np1:
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2910
They who would preserve the fire which is on the hearth, can hardly do it, if the Sunne beames doe shine upon the hearth;
They who would preserve the fire which is on the hearth, can hardly do it, if the Sun beams do shine upon the hearth;
pns32 r-crq vmd vvi dt n1 r-crq vbz p-acp dt n1, vmb av vdi pn31, cs dt n1 n2 vdb vvi p-acp dt n1;
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2911
for they will extinguish and put it out:
for they will extinguish and put it out:
c-acp pns32 vmb vvi cc vvi pn31 av:
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2912
so it is in this case, our hearts will grow exceeding cold towards God, and all the fire of holy affections will moulder away,
so it is in this case, our hearts will grow exceeding cold towards God, and all the fire of holy affections will moulder away,
av pn31 vbz p-acp d n1, po12 n2 vmb vvi vvg j-jn p-acp np1, cc d dt n1 pp-f j n2 vmb vvi av,
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2913
if these worldly things seeme glorious in our eyes, and seeme beautifull, they will steale away our love,
if these worldly things seem glorious in our eyes, and seem beautiful, they will steal away our love,
cs d j n2 vvb j p-acp po12 n2, cc vvi j, pns32 vmb vvi av po12 n1,
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2914
and steale away our affections, and draw away our hearts from God: That is the thing that should be taken heede of;
and steal away our affections, and draw away our hearts from God: That is the thing that should be taken heed of;
cc vvi av po12 n2, cc vvi av po12 n2 p-acp np1: cst vbz dt n1 cst vmd vbi vvn n1 pp-f;
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2915
it is a thing that Christians should alway be carefull of; that the feare of other things, doe not eate out the feare of God;
it is a thing that Christians should always be careful of; that the Fear of other things, do not eat out the Fear of God;
pn31 vbz dt n1 cst np1 vmd av vbi j pp-f; d dt n1 pp-f j-jn n2, vdb xx vvi av dt n1 pp-f np1;
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2916
nor the love of other things, do not make a damp, and quench the love of God,
nor the love of other things, do not make a damp, and quench the love of God,
ccx dt n1 pp-f j-jn n2, vdb xx vvi dt n-jn, cc vvi dt n1 pp-f np1,
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2917
and choake the growth of it: we must take heed of that.
and choke the growth of it: we must take heed of that.
cc vvi dt n1 pp-f pn31: pns12 vmb vvi n1 pp-f d.
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2918
2 But then as we should take heed to chase away other things that would bee prejudiciall to these holy affections; 2 But then as we should take heed to chase away other things that would be prejudicial to these holy affections;
crd p-acp av c-acp pns12 vmd vvi n1 p-acp vvb av j-jn n2 cst vmd vbi j p-acp d j n2;
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2919
So we should take care to chafe in these holy affections ; to keepe them alwayes warme, to nourish, and to cherish them:
So we should take care to chafe in these holy affections; to keep them always warm, to nourish, and to cherish them:
av pns12 vmd vvi n1 p-acp vvb p-acp d j n2; pc-acp vvi pno32 av j, pc-acp vvi, cc pc-acp vvi pno32:
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2920
If you would keep in your fire, you must supply it with fire;
If you would keep in your fire, you must supply it with fire;
cs pn22 vmd vvi p-acp po22 n1, pn22 vmb vvi pn31 p-acp n1;
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2921
what ever few ill will serve to keepe in this fire of heavenly love, and heavenly feare, in the full heat,
what ever few ill will serve to keep in this fire of heavenly love, and heavenly Fear, in the full heat,
r-crq av d n-jn vmb vvi pc-acp vvi p-acp d n1 pp-f j n1, cc j n1, p-acp dt j n1,
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2922
and full brightnesse, you must be chary how you withdraw that fire, and carefull rather to feede that fire:
and full brightness, you must be chary how you withdraw that fire, and careful rather to feed that fire:
cc j n1, pn22 vmb vbi j c-crq pn22 vvb d n1, cc j av pc-acp vvi d n1:
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2923
And so much the more tender care should bee had of this;
And so much the more tender care should be had of this;
cc av av-d dt av-dc j n1 vmd vbi vhn pp-f d;
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2924
because you must know that it is with those holy affections as it is with noble and generous plants, which are in our country, but exotique;
Because you must know that it is with those holy affections as it is with noble and generous plants, which Are in our country, but exotic;
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2925
and brought hither from another soil, out of other countryes:
and brought hither from Another soil, out of other countries:
cc vvd av p-acp j-jn n1, av pp-f j-jn n2:
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2926
the country is not so kindly for them, being but a step-mother to them, and a little unkindnesse of the ayre will soone nippe the blossomes,
the country is not so kindly for them, being but a stepmother to them, and a little unkindness of the air will soon nip the blossoms,
dt n1 vbz xx av av-j p-acp pno32, vbg p-acp dt n1 p-acp pno32, cc dt j n1 pp-f dt n1 vmb av n1 dt n2,
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2927
if wee have not so much the more care of them; in watering of them, and cherishing of them:
if we have not so much the more care of them; in watering of them, and cherishing of them:
cs pns12 vhb xx av av-d dt av-dc n1 pp-f pno32; p-acp vvg pp-f pno32, cc vvg pp-f pno32:
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2928
Now all grace, and all holy affections are but exotique plants, they came from heaven, and they descended from thence, and they are farre more by a great deale rigorous,
Now all grace, and all holy affections Are but exotic plants, they Come from heaven, and they descended from thence, and they Are Far more by a great deal rigorous,
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2929
and odoriferous in heaven, because they are there in their proper native soile, in the blessed Saints,
and odoriferous in heaven, Because they Are there in their proper native soil, in the blessed Saints,
cc j p-acp n1, c-acp pns32 vbr a-acp p-acp po32 j j-jn n1, p-acp dt j-vvn n2,
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2930
and the blessed Angells, they are neere God;
and the blessed Angels, they Are near God;
cc dt j-vvn n2, pns32 vbr av-j np1;
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2931
neare to the fountaine of life and heate, and there is more vigour and sweetnesse in them:
near to the fountain of life and heat, and there is more vigour and sweetness in them:
av-j p-acp dt n1 pp-f n1 cc n1, cc pc-acp vbz dc n1 cc n1 p-acp pno32:
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2932
But alas we are farre a fonte caloris, and this world is but an unkinde mother to these plants, a step mother to them,
But alas we Are Far a Fonte caloris, and this world is but an unkind mother to these plants, a step mother to them,
cc-acp uh pns12 vbr av-j dt n1 fw-la, cc d n1 vbz p-acp dt j n1 p-acp d n2, dt n1 n1 p-acp pno32,
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2933
though a mother to other affections;
though a mother to other affections;
cs dt n1 p-acp j-jn n2;
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2934
and therefore they will easily dye, if there be not an especiall care taken of them, to rub,
and Therefore they will Easily die, if there be not an especial care taken of them, to rub,
cc av pns32 vmb av-j vvi, cs pc-acp vbb xx dt j n1 vvn pp-f pno32, pc-acp vvi,
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2935
and chafe these, to keepe perpetuall life in them, by so much the more diligence, and by the use of all meanes, that may preserve and perpetuate it. So much in generall.
and chafe these, to keep perpetual life in them, by so much the more diligence, and by the use of all means, that may preserve and perpetuate it. So much in general.
cc vvi d, pc-acp vvi j n1 p-acp pno32, p-acp av av-d dt av-dc n1, cc p-acp dt n1 pp-f d n2, cst vmb vvi cc vvi pn31. av av-d p-acp n1.
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2936
2 Now more particularly, I shall present a few rules of direction, especially to the last of these generalls,
2 Now more particularly, I shall present a few rules of direction, especially to the last of these generals,
crd av av-dc av-j, pns11 vmb vvi dt d n2 pp-f n1, av-j p-acp dt ord pp-f d n2,
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2937
how we may keepe holy affections in warmth; but very briefely.
how we may keep holy affections in warmth; but very briefly.
c-crq pns12 vmb vvi j n2 p-acp n1; cc-acp av av-j.
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2938
1 Constant application of those things, that are of force for the chasing in, which cause a begetting and preserving of these holy affections. 1 Constant application of those things, that Are of force for the chasing in, which cause a begetting and preserving of these holy affections.
crd j n1 pp-f d n2, cst vbr pp-f n1 p-acp dt n-vvg p-acp, r-crq n1 dt n-vvg cc n-vvg pp-f d j n2.
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2939
As for example, wee heare many things out of the Word of God, we reade many things out of the Word of God,
As for Exampl, we hear many things out of the Word of God, we read many things out of the Word of God,
p-acp p-acp n1, pns12 vvb d n2 av pp-f dt n1 pp-f np1, pns12 vvb d n2 av pp-f dt n1 pp-f np1,
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2940
and other good writings, which doe conduce exceedingly to inflame and warme the heart and affections, with a holy love,
and other good writings, which do conduce exceedingly to inflame and warm the heart and affections, with a holy love,
cc j-jn j n2-vvg, r-crq vdb vvi av-vvg p-acp vvb cc vvi dt n1 cc n2, p-acp dt j n1,
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2941
and to make the heart soft with a holy awe and feare of God:
and to make the heart soft with a holy awe and Fear of God:
cc pc-acp vvi dt n1 j p-acp dt j n1 cc n1 pp-f np1:
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2942
Now wee should never read or heare those things, but wee should lay hold on them,
Now we should never read or hear those things, but we should lay hold on them,
av pns12 vmd av-x vvi cc vvi d n2, cc-acp pns12 vmd vvi n1 p-acp pno32,
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2943
and labour to chafe them on our hearts, and demonstrate the use of them:
and labour to chafe them on our hearts, and demonstrate the use of them:
cc n1 pc-acp vvi pno32 p-acp po12 n2, cc vvi dt n1 pp-f pno32:
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2944
if wee have but the bare naked, cold theorem and speculation, wee doe but strangle the birth child in the wombe:
if we have but the bore naked, cold theorem and speculation, we do but strangle the birth child in the womb:
cs pns12 vhb p-acp dt j j, j-jn fw-la cc n1, pns12 vdb p-acp vvi dt n1 n1 p-acp dt n1:
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2945
if wee read them, and heare them, and neuer chafe them in, by application, to warme the affections;
if we read them, and hear them, and never chafe them in, by application, to warm the affections;
cs pns12 vvb pno32, cc vvi pno32, cc av-x vvi pno32 p-acp, p-acp n1, pc-acp vvi dt n2;
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2946
so that all those things that wee heare or reade, wee must chafe them on our affections, by applying them to our affections,
so that all those things that we hear or read, we must chafe them on our affections, by applying them to our affections,
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2947
and by holding of them to the affections, and keeping the warmth with it.
and by holding of them to the affections, and keeping the warmth with it.
cc p-acp vvg pp-f pno32 p-acp dt n2, cc vvg dt n1 p-acp pn31.
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2948
2 Let there be vigilant caution, over out hearts, to observe both our full and our wane: 2 Let there be vigilant caution, over out hearts, to observe both our full and our wane:
crd vvd pc-acp vbi j n1, a-acp av n2, pc-acp vvi d po12 j cc po12 n1:
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2949
when our hearts are full and high in holy affection, observe cautiously what useth to raise them so, what experience, what arguments prevaile most to advance and mount the soule like Eliah his fiery Charriot, sparkling with holy affection,
when our hearts Are full and high in holy affection, observe cautiously what uses to raise them so, what experience, what Arguments prevail most to advance and mount the soul like Elijah his fiery Chariot, sparkling with holy affection,
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2950
and mounting us to heaven (as sometime a man is as it were in heaven,
and mounting us to heaven (as sometime a man is as it were in heaven,
cc vvg pno12 p-acp n1 (c-acp av dt n1 vbz c-acp pn31 vbdr p-acp n1,
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2951
when he is elevated in these divine affections) observe very narrowly, and marke very carefully what are our vehicula our fiery Chariots that carry us up to heaven;
when he is elevated in these divine affections) observe very narrowly, and mark very carefully what Are our vehicula our fiery Chariots that carry us up to heaven;
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2952
and make use of them, apply them, ponder on them: And againe observe our wane and declining;
and make use of them, apply them, ponder on them: And again observe our wane and declining;
cc vvb n1 pp-f pno32, vvb pno32, vvb p-acp pno32: cc av vvb po12 n1 cc j-vvg;
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2953
for a Christian hath not onely his spring tide when affections over-flow, and carry him sweetly;
for a Christian hath not only his spring tide when affections overflow, and carry him sweetly;
p-acp dt njp vhz xx av-j po31 n1 n1 c-crq n2 j, cc vvi pno31 av-j;
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But he hath also his low tide, the motions of the spirit of God are not ordinary, rara hora, brevis mora, as Bernard said, rare and dainty are the tasts of Gods spirit;
But he hath also his low tide, the motions of the Spirit of God Are not ordinary, rara hora, brevis mora, as Bernard said, rare and dainty Are the tastes of God's Spirit;
cc-acp pns31 vhz av po31 j n1, dt n2 pp-f dt n1 pp-f np1 vbr xx j, fw-la fw-la, fw-la fw-la, p-acp np1 vvd, j cc j vbr dt vvz pp-f npg1 n1;
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and many times a Christian is at low water, at ebb in his affections: observe now and marke and see how comes this declining:
and many times a Christian is At low water, At ebb in his affections: observe now and mark and see how comes this declining:
cc d n2 dt njp vbz p-acp j n1, p-acp n1 p-acp po31 n2: vvb av cc vvi cc vvb c-crq vvz d vvg:
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what aileth my poore soule to wither, and my affections to droope, and hang downe the head? observe whether it bee not my neglect of the Ordinances? my neglect of duty? and whether it bee not some sinne that lyeth upon mee, that God doth estrange himselfe,
what aileth my poor soul to wither, and my affections to droop, and hang down the head? observe whither it be not my neglect of the Ordinances? my neglect of duty? and whither it be not Some sin that lies upon me, that God does estrange himself,
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and hide himselfe thus, that the pipes that should bring in water are cut off by the Key (I meane the conveyances of Grace) observe I say what causeth this wane, what it is that hinders, and watch against that:
and hide himself thus, that the pipes that should bring in water Are Cut off by the Key (I mean the conveyances of Grace) observe I say what Causes this wane, what it is that hinders, and watch against that:
cc vvi px31 av, cst dt n2 cst vmd vvi p-acp n1 vbr vvn a-acp p-acp dt n1 (pns11 vvb dt n2 pp-f n1) vvb pns11 vvb r-crq vvz d n1, r-crq pn31 vbz cst vvz, cc vvi p-acp d:
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pry often into thy heart, meditate on thy wayes;
pry often into thy heart, meditate on thy ways;
vvb av p-acp po21 n1, vvb p-acp po21 n2;
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and keepe a vigilant eye, bee very suspicious, watch continually to make full discovery unto thy soule, what doth advance,
and keep a vigilant eye, be very suspicious, watch continually to make full discovery unto thy soul, what does advance,
cc vvb dt j n1, vbb av j, vvb av-j pc-acp vvi j n1 p-acp po21 n1, q-crq vdz vvi,
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or what doth hinder you in the way of these holy affections; and take heede of the one, and take care of the other: that is the second thing.
or what does hinder you in the Way of these holy affections; and take heed of the one, and take care of the other: that is the second thing.
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2 Vse frequent excitation and stirring up of your affection; If a man bee in a swoone;
2 Use frequent excitation and stirring up of your affection; If a man be in a swoon;
crd vvb j n1 cc vvg a-acp pp-f po22 n1; cs dt n1 vbi p-acp dt n1;
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rubb and chafe him till you fetch life againe: rub and chafe him till you fetch life again:
vvi cc vvi pno31 c-acp pn22 vvb n1 av:
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and so it had neede bee with us, wee had neede often to rubbe our affections;
and so it had need be with us, we had need often to rub our affections;
cc av pn31 vhd n1 vbi p-acp pno12, pns12 vhd n1 av pc-acp vvi po12 n2;
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for as I have often expressed it, our hearts are ponderous, multum trahit de terra, de carne multum: it weighes downwards;
for as I have often expressed it, our hearts Are ponderous, multum trahit de terra, de Carnem multum: it weighs downwards;
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as the weight of a Clocke moves downeward continually, and if it be once to the ground, the Clocke is silent;
as the weight of a Clock moves downward continually, and if it be once to the ground, the Clock is silent;
c-acp dt n1 pp-f dt n1 vvz av-j av-j, cc cs pn31 vbb a-acp p-acp dt n1, dt n1 vbz j;
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they must pull it up againe, every twelve houres, or such a certaine compasse, they must ever and anon be winded up:
they must pull it up again, every twelve hours, or such a certain compass, they must ever and anon be winded up:
pns32 vmb vvi pn31 a-acp av, d crd n2, cc d dt j n1, pns32 vmb av cc av vbi vvn a-acp:
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And so in this case, besides mans ordinary course what hee doth in a diurnall way;
And so in this case, beside men ordinary course what he does in a diurnal Way;
cc av p-acp d n1, p-acp ng1 j n1 r-crq pns31 vdz p-acp dt j n1;
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he must have his annuall courses, and his monethly courses, and his weekely courses of winding up his holy affections:
he must have his annual courses, and his monthly courses, and his weekly courses of winding up his holy affections:
pns31 vmb vhi po31 j n2, cc po31 av-j n2, cc po31 av-j n2 pp-f vvg a-acp po31 j n2:
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if the fire be out, kindle it againe from heaven, go to God, and reinforce your selves to prayer and other holy duties;
if the fire be out, kindle it again from heaven, go to God, and reinforce your selves to prayer and other holy duties;
cs dt n1 vbb av, vvb pn31 av p-acp n1, vvb p-acp np1, cc vvi po22 n2 p-acp n1 cc j-jn j n2;
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There must bee a frequent excitation and stirring up of our selves:
There must be a frequent excitation and stirring up of our selves:
pc-acp vmb vbi dt j n1 cc vvg a-acp pp-f po12 n2:
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when once we doe feele our selves beginne to dye, goe and make your complaints to heaven, my heart ô God hath forsaken mee, is gon away from me, I cannot have the command of it, Lord restore it againe:
when once we do feel our selves begin to die, go and make your complaints to heaven, my heart o God hath forsaken me, is gone away from me, I cannot have the command of it, Lord restore it again:
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go thus to God to fetch it backe:
go thus to God to fetch it back:
vvb av p-acp np1 pc-acp vvi pn31 av:
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this holy fire if it bee out, it is like the fire on the Altar, it was unlawfull to have it kindled but only by the meanes of heaven, it must be the fire of heaven, not any other fire:
this holy fire if it be out, it is like the fire on the Altar, it was unlawful to have it kindled but only by the means of heaven, it must be the fire of heaven, not any other fire:
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So we must be often renewing of our holy affections; we must use often excitation to keepe our affections in reparation.
So we must be often renewing of our holy affections; we must use often excitation to keep our affections in reparation.
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Lastly, use pregnant meditation on those things that may conduce and are effectuall for the producing and preserving of these holy affections: Lastly, use pregnant meditation on those things that may conduce and Are effectual for the producing and preserving of these holy affections:
ord, vvb j n1 p-acp d n2 cst vmb vvi cc vbr j p-acp dt vvg cc vvg pp-f d j n2:
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that wee must take up, inure our selves, to a constant and lively meditation of those things, the consideration of which may winde the soule up againe if it be down;
that we must take up, inure our selves, to a constant and lively meditation of those things, the consideration of which may wind the soul up again if it be down;
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may fetch life in it againe. As for example, ever and anon meditate on 1 The vanity of the world: If the heart be out;
may fetch life in it again. As for Exampl, ever and anon meditate on 1 The vanity of the world: If the heart be out;
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it is because it is drawne away with some worldly thing which hath stollen it away; it is Because it is drawn away with Some worldly thing which hath stolen it away;
pn31 vbz c-acp pn31 vbz vvn av p-acp d j n1 r-crq vhz vvn pn31 av;
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and therefore it languisheth towards God, and heavenly things;
and Therefore it Languishes towards God, and heavenly things;
cc av pn31 vvz p-acp np1, cc j n2;
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if any worldly thing comes within our eyes sight, (such is our nature that) it hales and steales away our heart, makes us in love with it, makes us esteeme highly of it;
if any worldly thing comes within our eyes sighed, (such is our nature that) it Hales and steals away our heart, makes us in love with it, makes us esteem highly of it;
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makes a man grow sicke for it: and then farwel all holy affections; they are turned out of doore;
makes a man grow sick for it: and then farewell all holy affections; they Are turned out of door;
vvz dt n1 vvb j p-acp pn31: cc av uh-n av-d j n2; pns32 vbr vvn av pp-f n1;
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and this new guest must take up all the roome: it is a thousand to one, but we find it so on such an occasion.
and this new guest must take up all the room: it is a thousand to one, but we find it so on such an occasion.
cc d j n1 vmb vvi a-acp d dt n1: pn31 vbz dt crd p-acp crd, cc-acp pns12 vvb pn31 av p-acp d dt n1.
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And therefore to prevent this, the heart should ever and anon meditate on the vanity of the world, vanity of vanities, all is vanity:
And Therefore to prevent this, the heart should ever and anon meditate on the vanity of the world, vanity of vanities, all is vanity:
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and what a mad thing is it for me to misplace my affections upon such poore things as these are:
and what a mad thing is it for me to misplace my affections upon such poor things as these Are:
cc q-crq dt j n1 vbz pn31 p-acp pno11 pc-acp vvb po11 n2 p-acp d j n2 c-acp d vbr:
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bee full therefore with all those thoughts and meditations that present the vanity of the world, that it may take off that apparent and painted beauty that bewitcheth you,
be full Therefore with all those thoughts and meditations that present the vanity of the world, that it may take off that apparent and painted beauty that bewitches you,
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and stealeth away your hearts, so that you cannot bestow them on God: often meditate of the vanity of the world, that is the first.
and steals away your hearts, so that you cannot bestow them on God: often meditate of the vanity of the world, that is the First.
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2 And secondly, often meditate upon the excellency of God: If a man would see the vanity of the world,
2 And secondly, often meditate upon the excellency of God: If a man would see the vanity of the world,
crd cc ord, av vvi p-acp dt n1 pp-f np1: cs dt n1 vmd vvi dt n1 pp-f dt n1,
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and then turne his eyes and behold the bright beauty of God, and all those transcendent excellencies of goodnesse that is in God, which are such that a mans soule is (at least may bee) overwhelmed in the consideration of them:
and then turn his eyes and behold the bright beauty of God, and all those transcendent excellencies of Goodness that is in God, which Are such that a men soul is (At least may be) overwhelmed in the consideration of them:
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I say if a man did but fix his eyes upon it, would not he think himself a starke mad man, to be ever so foolish,
I say if a man did but fix his eyes upon it, would not he think himself a stark mad man, to be ever so foolish,
pns11 vvb cs dt n1 vdd p-acp vvi po31 n2 p-acp pn31, vmd xx pns31 vvi px31 dt j j n1, pc-acp vbi av av j,
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as to dote upon these worldly things; on those inferiour things:
as to dote upon these worldly things; on those inferior things:
c-acp pc-acp vvi p-acp d j n2; p-acp d j-jn n2:
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when there is such a conjugall, and soule ravishing beauty in God, to delight it selfe in meditation upon the excellencie of God, inflaming the soule with that, that will set an edge, when our affections are dull; and sharpen them againe:
when there is such a conjugal, and soul ravishing beauty in God, to delight it self in meditation upon the excellency of God, Inflaming the soul with that, that will Set an edge, when our affections Are dull; and sharpen them again:
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Whet your soules therefore, and your affections upon that meditation.
Whet your Souls Therefore, and your affections upon that meditation.
vvb po22 n2 av, cc po22 n2 p-acp d n1.
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3 Meditate often, ever and anon, upon the frailty, and yet illustrious nobility of mans nature: 3 Meditate often, ever and anon, upon the frailty, and yet illustrious Nobilt of men nature:
crd vvi av, av cc av, p-acp dt n1, cc av j n1 pp-f ng1 n1:
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Consider and ponder, thou hast a poore mortall body, a rotten carkasse that must drop ere long into the grave,
Consider and ponder, thou hast a poor Mortal body, a rotten carcase that must drop ere long into the grave,
vvb cc vvi, pns21 vh2 dt j j-jn n1, dt j-vvn n1 cst vmb vvi c-acp av-j p-acp dt n1,
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and stinke there (be it what it will) and be devoured by wormes: But yet thou hast as a Guest in that same homely cottage, a divine Guest,
and stink there (be it what it will) and be devoured by worms: But yet thou hast as a Guest in that same homely cottage, a divine Guest,
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an immortall soule: Now then reflect on that thing firmely with this consideration, shall I neglect my precious soule,
an immortal soul: Now then reflect on that thing firmly with this consideration, shall I neglect my precious soul,
dt j n1: av av vvi p-acp d n1 av-j p-acp d n1, vmb pns11 vvi po11 j n1,
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and bestow my short time that I have to live, that I have to worke out Eternity (for upon this little point of time hangs the Crowne of Eternity, all depends on it) shall I now I say, that have such a noble soule befoole my selfe so;
and bestow my short time that I have to live, that I have to work out Eternity (for upon this little point of time hangs the Crown of Eternity, all depends on it) shall I now I say, that have such a noble soul befool my self so;
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as to neglect and refuse the offer of Gods excellency;
as to neglect and refuse the offer of God's excellency;
c-acp pc-acp vvi cc vvi dt n1 pp-f npg1 n1;
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and not to bee inamoured with his beauty, and in the meane time goe a doting on the vanities of the world, is this a thing sutable to me? this would wonderfully raise a man,
and not to be enamoured with his beauty, and in the mean time go a doting on the vanities of the world, is this a thing suitable to me? this would wonderfully raise a man,
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if men did but remember that NONLATINALPHABET, did but understand both his frailty, and his nobility, it would make him infinitely to scorn any other thing,
if men did but Remember that, did but understand both his frailty, and his Nobilt, it would make him infinitely to scorn any other thing,
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and raise him onely in his affections towards God.
and raise him only in his affections towards God.
cc vvb pno31 av-j p-acp po31 n2 p-acp np1.
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3 Let me ad but a word now concerning the third thing, and that very briefely.
3 Let me and but a word now Concerning the third thing, and that very briefly.
crd vvb pno11 vvi p-acp dt n1 av vvg dt ord n1, cc cst av av-j.
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Wherefore must we get these, or what may be the motives to move us to labour for the gaining of these heavenly affections of feare and love placed on God in a soveraigne manner? Wherefore must we get these, or what may be the motives to move us to labour for the gaining of these heavenly affections of Fear and love placed on God in a sovereign manner?
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I will propound some, but according to the proportion of the poynt that I have now in hand,
I will propound Some, but according to the proportion of the point that I have now in hand,
pns11 vmb vvi d, cc-acp vvg p-acp dt n1 pp-f dt n1 cst pns11 vhb av p-acp n1,
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and confine my selfe to that narrow compasse: and so
and confine my self to that narrow compass: and so
cc vvb po11 n1 p-acp d j n1: cc av
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There bee five maine considerations that may induce every one to make it a principall part of his care, to get about him those holy affections,
There be five main considerations that may induce every one to make it a principal part of his care, to get about him those holy affections,
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and get them in a high and soveraigne manner. 1 Because they are the best fruit of all our knowledge:
and get them in a high and sovereign manner. 1 Because they Are the best fruit of all our knowledge:
cc vvi pno32 p-acp dt j cc j-jn n1. vvn c-acp pns32 vbr dt av-js n1 pp-f d po12 n1:
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Alas our knowledge is meerely and altogether but barren that doth not beget affections: Alas our knowledge is merely and altogether but barren that does not beget affections:
uh po12 n1 vbz av-j cc av p-acp j cst vdz xx vvi n2:
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To have a golden head, and feet of clay was that portentuous Image shewed to Nebuchadnezar ;
To have a golden head, and feet of clay was that portentous Image showed to Nebuchadnezzar;
pc-acp vhi dt j n1, cc n2 pp-f n1 vbds d j n1 vvd p-acp np1;
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to have a golden head, and earthen affections; knowledge of divine things, and yet love of humane; love of the world;
to have a golden head, and earthen affections; knowledge of divine things, and yet love of humane; love of the world;
pc-acp vhi dt j n1, cc j n2; n1 pp-f j-jn n2, cc av vvb pp-f j; n1 pp-f dt n1;
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the whole fruit of knowledge, and the whole scope of it is lost: God doth conveigh knowledge to us with this purpose, to beget holy affections:
the Whole fruit of knowledge, and the Whole scope of it is lost: God does convey knowledge to us with this purpose, to beget holy affections:
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3012
it doth therefore frustrate God in the maine scope of all our knowledge: let that be the first consideration, it is the best fruit of our knowledge;
it does Therefore frustrate God in the main scope of all our knowledge: let that be the First consideration, it is the best fruit of our knowledge;
pn31 vdz av vvi np1 p-acp dt j n1 pp-f d po12 n1: vvb cst vbb dt ord n1, pn31 vbz dt js n1 pp-f po12 n1;
(11) sermon (DIV2)
658
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the best product of knowledge is when the light of the understanding warmes our affections, and raiseth them to God in some manner.
the best product of knowledge is when the Light of the understanding warms our affections, and Raiseth them to God in Some manner.
dt js n1 pp-f n1 vbz c-crq dt n1 pp-f dt n1 vvz po12 n2, cc vvz pno32 p-acp np1 p-acp d n1.
(11) sermon (DIV2)
658
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3014
2 It is the next root of all obedience: If knowledge be precious unto us, then should heavenly affections;
2 It is the next root of all Obedience: If knowledge be precious unto us, then should heavenly affections;
crd pn31 vbz dt ord n1 pp-f d n1: cs n1 vbb j p-acp pno12, av vmd j n2;
(11) sermon (DIV2)
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3015
for the pearle and price of our knowledge is when it elevates and workes in us holy affections: for the pearl and price of our knowledge is when it elevates and works in us holy affections:
p-acp dt n1 cc n1 pp-f po12 n1 vbz c-crq pn31 vvz cc vvz p-acp pno12 j n2:
(11) sermon (DIV2)
659
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3016
And if obedience be desirable, if obedience bee worth the while;
And if Obedience be desirable, if Obedience be worth the while;
cc cs n1 vbb j, cs n1 vbb j dt n1;
(11) sermon (DIV2)
659
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3017
then holy affections which are the very next roote of our obedience, must be desirous and worth the while;
then holy affections which Are the very next root of our Obedience, must be desirous and worth the while;
av j n2 r-crq vbr dt av ord n1 pp-f po12 n1, vmb vbi j cc j dt n1;
(11) sermon (DIV2)
659
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3018
for from it, it issues and flowes, and receives it life and strength: It is just with the soule as it is with the body;
for from it, it issues and flows, and receives it life and strength: It is just with the soul as it is with the body;
c-acp p-acp pn31, pn31 vvz cc vvz, cc vvz pn31 n1 cc n1: pn31 vbz j p-acp dt n1 c-acp pn31 vbz p-acp dt n1;
(11) sermon (DIV2)
659
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3019
the nerves and muscles are the instruments of motion:
the nerves and muscles Are the Instruments of motion:
dt n2 cc n2 vbr dt n2 pp-f n1:
(11) sermon (DIV2)
659
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3020
that I pull in or put out my hand or foot, or open or close my eyes, it is by a secret and inward power of the muscles, nerves and sinewes;
that I pull in or put out my hand or foot, or open or close my eyes, it is by a secret and inward power of the muscles, nerves and sinews;
cst pns11 vvb p-acp cc vvi av po11 n1 cc n1, cc j cc vvi po11 n2, pn31 vbz p-acp dt j-jn cc j n1 pp-f dt n2, n2 cc n2;
(11) sermon (DIV2)
659
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3021
by which I rule these, and order these parts as occasion is:
by which I Rule these, and order these parts as occasion is:
p-acp r-crq pns11 vvb d, cc vvi d n2 c-acp n1 vbz:
(11) sermon (DIV2)
659
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3022
and so it is in the soule, all outward motions in obedience, it will bee but a meere poppet-play,
and so it is in the soul, all outward motions in Obedience, it will be but a mere Puppet-play,
cc av pn31 vbz p-acp dt n1, d j n2 p-acp n1, pn31 vmb vbi p-acp dt j j,
(11) sermon (DIV2)
659
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3023
except it be from an inward motion, a popet is a dead thing except some man move it, the wind may move it, it is but meerely carried in mens hands,
except it be from an inward motion, a popet is a dead thing except Some man move it, the wind may move it, it is but merely carried in men's hands,
c-acp pn31 vbb p-acp dt j n1, dt n1 vbz dt j n1 c-acp d n1 vvi pn31, dt n1 vmb vvi pn31, pn31 vbz p-acp av-j vvn p-acp ng2 n2,
(11) sermon (DIV2)
659
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3024
and not by any naturall motion or life:
and not by any natural motion or life:
cc xx p-acp d j n1 cc n1:
(11) sermon (DIV2)
659
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3025
But then only is our obedience right and lively, when it hath an inward motion, a motion of love,
But then only is our Obedience right and lively, when it hath an inward motion, a motion of love,
cc-acp av j vbz po12 n1 j-jn cc j, c-crq pn31 vhz dt j n1, dt n1 pp-f n1,
(11) sermon (DIV2)
659
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3026
or feare, when it riseth from a root of holy affections:
or Fear, when it Riseth from a root of holy affections:
cc n1, c-crq pn31 vvz p-acp dt n1 pp-f j n2:
(11) sermon (DIV2)
659
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3027
when a man loves God, and feares God, then is he fit to serve and obey God:
when a man loves God, and fears God, then is he fit to serve and obey God:
c-crq dt n1 vvz np1, cc vvz np1, av vbz pns31 j pc-acp vvi cc vvi np1:
(11) sermon (DIV2)
659
Image 128
3028
timor addidit alas, and so amor :timor addidit alas, and so amor:
fw-la fw-la uh, cc av fw-la:
(11) sermon (DIV2)
659
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3029
feare giveth wings, and love is the most compelling thing, for the love of Christ constraineth us to make us industrious to serve God;
Fear gives wings, and love is the most compelling thing, for the love of christ constrains us to make us Industria to serve God;
n1 vvz n2, cc n1 vbz dt av-ds j-vvg n1, c-acp dt n1 pp-f np1 vvz pno12 pc-acp vvi pno12 j pc-acp vvi np1;
(11) sermon (DIV2)
659
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3030
the act of love or feare is great:
the act of love or Fear is great:
dt n1 pp-f n1 cc n1 vbz j:
(11) sermon (DIV2)
659
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3031
affections are the best root, to thrust plenty of sappe forth, to make all our actions greene, and fresh, and flourishing.
affections Are the best root, to thrust plenty of sap forth, to make all our actions green, and fresh, and flourishing.
n2 vbr dt js n1, pc-acp vvi n1 pp-f n1 av, pc-acp vvi d po12 n2 j-jn, cc j, cc j-vvg.
(11) sermon (DIV2)
659
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3032
3 As affections are the best fruit of knowledge, if we value knowledge; and as they are the next root of obedience, if wee prize obedience;
3 As affections Are the best fruit of knowledge, if we valve knowledge; and as they Are the next root of Obedience, if we prize Obedience;
crd p-acp n2 vbr dt js n1 pp-f n1, cs pns12 vvb n1; cc c-acp pns32 vbr dt ord n1 pp-f n1, cs pns12 vvb n1;
(11) sermon (DIV2)
660
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3033
so they are the onely grace of both: neither of them hath any grace on it, so they Are the only grace of both: neither of them hath any grace on it,
av pns32 vbr dt av-j n1 pp-f d: dx pp-f pno32 vhz d n1 p-acp pn31,
(11) sermon (DIV2)
660
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3034
or any glosse, or beauty in it, without heavenly affections;
or any gloss, or beauty in it, without heavenly affections;
cc d n1, cc n1 p-acp pn31, p-acp j n2;
(11) sermon (DIV2)
660
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3035
Knowledge, (let it be never so great, never so profound, never so universall, never so cleare,Knowledge, (let it be never so great, never so profound, never so universal, never so clear,
n1, (vvb pn31 vbb av-x av j, av-x av j, av-x av j, av-x av j,
(11) sermon (DIV2)
660
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3036
yea in divine things, yet) it is not saving, till it bee mingled with holy affections, till it have begotten and brought forth them:
yea in divine things, yet) it is not Saving, till it be mingled with holy affections, till it have begotten and brought forth them:
uh p-acp j-jn n2, av) pn31 vbz xx vvg, p-acp pn31 vbb vvn p-acp j n2, c-acp pn31 vhb vvn cc vvn av pno32:
(11) sermon (DIV2)
660
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3037
All our knowledge without affections, is not saving;
All our knowledge without affections, is not Saving;
d po12 n1 p-acp n2, vbz xx vvg;
(11) sermon (DIV2)
660
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3038
but a man may goe like a Bull with Coronet and garland when he goes to the slaughter;
but a man may go like a Bull with Coronet and garland when he Goes to the slaughter;
cc-acp dt n1 vmb vvi av-j dt n1 p-acp n1 cc n1 c-crq pns31 vvz p-acp dt n1;
(11) sermon (DIV2)
660
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3039
a man may go to hell and perish everlastingly with all these ornaments of knowledge in his head:
a man may go to hell and perish everlastingly with all these Ornament of knowledge in his head:
dt n1 vmb vvi p-acp n1 cc vvi av-j p-acp d d n2 pp-f n1 p-acp po31 n1:
(11) sermon (DIV2)
660
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3040
knowledge is not saving, except wee have this ornament in our hearts of spirituall and holy affections:
knowledge is not Saving, except we have this ornament in our hearts of spiritual and holy affections:
n1 vbz xx vvg, c-acp pns12 vhb d n1 p-acp po12 n2 pp-f j cc j n2:
(11) sermon (DIV2)
660
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3041
And therefore as the Father sayd in a patheticall bemoaning of those that were learned men;
And Therefore as the Father said in a pathetical bemoaning of those that were learned men;
cc av c-acp dt n1 vvd p-acp dt j vvg pp-f d cst vbdr j n2;
(11) sermon (DIV2)
660
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3042
men of great parts, but cold affections: Surgunt indocti, & coelum rapiunt; & nos cum doctrinis nostris sine corde, ecce ubi volutamur in carne & sanguine:
men of great parts, but cold affections: Surgunt Indocti, & coelum rapiunt; & nos cum Doctrines nostris sine cord, ecce ubi volutamur in Carnem & sanguine:
n2 pp-f j n2, cc-acp j-jn n2: np1 fw-la, cc fw-la fw-la; cc fw-it fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la p-acp j cc j:
(11) sermon (DIV2)
660
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3043
that is, the unlearned arise and snatch heaven, and shall we perish with all our learning? they out-goe the learned in this, they that have heavenly affections.
that is, the unlearned arise and snatch heaven, and shall we perish with all our learning? they outgo the learned in this, they that have heavenly affections.
cst vbz, dt j vvi cc vvi n1, cc vmb pns12 vvi p-acp d po12 n1? pns32 vvi dt j p-acp d, pns32 cst vhb j n2.
(11) sermon (DIV2)
660
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3044
Though they have such a great excellency of knowledge, as it was sometime sayd of one that came to contend at the olympike games, in the game of running:
Though they have such a great excellency of knowledge, as it was sometime said of one that Come to contend At the olympike games, in the game of running:
cs pns32 vhb d dt j n1 pp-f n1, c-acp pn31 vbds av vvn pp-f pi cst vvd pc-acp vvi p-acp dt j n2, p-acp dt n1 pp-f vvg:
(11) sermon (DIV2)
660
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3045
hee was a tall man, and had a mighty long arme and hand, certaine said one jestingly if the garland were to be worne with reaching, hee that could reach himselfe farthest; this man would carry it:
he was a tall man, and had a mighty long arm and hand, certain said one jestingly if the garland were to be worn with reaching, he that could reach himself farthest; this man would carry it:
pns31 vbds dt j n1, cc vhd dt j j n1 cc n1, j j-vvn pi av-vvg cs dt n1 vbdr pc-acp vbi vvn p-acp vvg, pns31 cst vmd vvi px31 js; d n1 vmd vvi pn31:
(11) sermon (DIV2)
660
Image 128
3046
but it was not he that could reach farthest, but hee that could runne fastest, that bare away the garland.
but it was not he that could reach farthest, but he that could run fastest, that bore away the garland.
cc-acp pn31 vbds xx pns31 cst vmd vvi js, cc-acp pns31 cst vmd vvi av-js, cst vvd av dt n1.
(11) sermon (DIV2)
660
Image 128
3047
And it is not those that have the deep reach in religion, but those that have the best speed in religion, the sweetest affection in religion:
And it is not those that have the deep reach in Religion, but those that have the best speed in Religion, the Sweetest affection in Religion:
cc pn31 vbz xx d cst vhb dt j-jn n1 p-acp n1, cc-acp d cst vhb dt js n1 p-acp n1, dt js n1 p-acp n1:
(11) sermon (DIV2)
660
Image 128
3048
It is heavenly affection that puts the grace on our knowledge, yea and puts a life into it, which otherwise would bee but a dead knowledge.
It is heavenly affection that puts the grace on our knowledge, yea and puts a life into it, which otherwise would be but a dead knowledge.
pn31 vbz j n1 cst vvz dt n1 p-acp po12 n1, uh cc vvz dt n1 p-acp pn31, r-crq av vmd vbi p-acp dt j n1.
(11) sermon (DIV2)
660
Image 128
3049
And againe obedience without holy affections will not bee pleasing : And again Obedience without holy affections will not be pleasing:
cc av n1 p-acp j n2 vmb xx vbi vvg:
(11) sermon (DIV2)
661
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3050
except it proceed out of a root of holy affections, and what we doe, (let us doe it never so busily) if wee doe it not out of the feare of God, and conscience to him;
except it proceed out of a root of holy affections, and what we do, (let us do it never so busily) if we do it not out of the Fear of God, and conscience to him;
c-acp pn31 vvb av pp-f dt n1 pp-f j n2, cc r-crq pns12 vdb, (vvb pno12 vdi pn31 av-x av av-j) cs pns12 vdb pn31 xx av pp-f dt n1 pp-f np1, cc n1 p-acp pno31;
(11) sermon (DIV2)
661
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3051
if we do it not out of love, and sweet and heavenly affections towards him, it hath no acceptance with God, nor is it available:
if we do it not out of love, and sweet and heavenly affections towards him, it hath no acceptance with God, nor is it available:
cs pns12 vdb pn31 xx av pp-f n1, cc j cc j n2 p-acp pno31, pn31 vhz dx n1 p-acp np1, ccx vbz pn31 j:
(11) sermon (DIV2)
661
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3052
The heathens had many acts of obedience, as justice, and temperance, and chastity, and such like vertues, which were but wild plants, not gardens planted, nor having their due culture ;
The Heathens had many acts of Obedience, as Justice, and temperance, and chastity, and such like Virtues, which were but wild plants, not gardens planted, nor having their due culture;
dt n2-jn vhd d n2 pp-f n1, c-acp n1, cc n1, cc n1, cc d j n2, r-crq vbdr p-acp j n2, xx n2 vvn, ccx vhg po32 j-jn n1;
(11) sermon (DIV2)
661
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3053
they were never cultured by God in his garden, because they grew not upon the right root;
they were never cultured by God in his garden, Because they grew not upon the right root;
pns32 vbdr av-x vvn p-acp np1 p-acp po31 n1, c-acp pns32 vvd xx p-acp dt j-jn n1;
(11) sermon (DIV2)
661
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3054
they were done in selfe-love, for their owne glory, as the Stoikes were called, they were animalia gloriae, men that aimed at selfe-love and their owne vaine glory in doing of them,
they were done in Self-love, for their own glory, as the Stoics were called, they were animalia Glory, men that aimed At Self-love and their own vain glory in doing of them,
pns32 vbdr vdn p-acp n1, p-acp po32 d n1, c-acp dt njp2 vbdr vvn, pns32 vbdr fw-la fw-la, n2 cst vvd p-acp n1 cc po32 d j n1 p-acp vdg pp-f pno32,
(11) sermon (DIV2)
661
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3055
and therefore they had no acceptance with God.
and Therefore they had no acceptance with God.
cc av pns32 vhd dx n1 p-acp np1.
(11) sermon (DIV2)
661
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3056
But it is these holy affections, that God looks at in all our actions, and which alone puts the price upon all our obedience:
But it is these holy affections, that God looks At in all our actions, and which alone puts the price upon all our Obedience:
p-acp pn31 vbz d j n2, cst np1 vvz p-acp p-acp d po12 n2, cc r-crq av-j vvz dt n1 p-acp d po12 n1:
(11) sermon (DIV2)
661
Image 128
3057
He that giveth but a little in a way of charity, so it be out of affection, is accepted:
He that gives but a little in a Way of charity, so it be out of affection, is accepted:
pns31 cst vvz p-acp dt j p-acp dt n1 pp-f n1, av pn31 vbb av pp-f n1, vbz vvn:
(11) sermon (DIV2)
661
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3058
It is not the greatnes of the guift; but the riches of the mind that commands;
It is not the greatness of the gift; but the riches of the mind that commands;
pn31 vbz xx dt n1 pp-f dt n1; cc-acp dt n2 pp-f dt n1 cst vvz;
(11) sermon (DIV2)
661
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3059
not the great guift, but the rich mind hath acceptance with God:
not the great gift, but the rich mind hath acceptance with God:
xx dt j n1, cc-acp dt j n1 vhz n1 p-acp np1:
(11) sermon (DIV2)
661
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3060
The Widdowes mite, was beyond the rich mans magnificence, because it came out of a richer mind:
The Widow's mite, was beyond the rich men magnificence, Because it Come out of a Richer mind:
dt ng1 n1, vbds p-acp dt j ng1 n1, c-acp pn31 vvd av pp-f dt jc n1:
(11) sermon (DIV2)
661
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3061
And so it is in all other actions, it is the root, from what heart they spring, from what affections they spring, that commands the actions:
And so it is in all other actions, it is the root, from what heart they spring, from what affections they spring, that commands the actions:
cc av pn31 vbz p-acp d j-jn n2, pn31 vbz dt n1, p-acp r-crq n1 pns32 vvb, p-acp r-crq n2 pns32 vvb, cst vvz dt n2:
(11) sermon (DIV2)
661
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3062
without which the actions loose all their beauty.
without which the actions lose all their beauty.
p-acp r-crq dt n2 vvb d po32 n1.
(11) sermon (DIV2)
661
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3063
And this shall suffice to infer the second part of the exhortation, to labour to get soveraigne affections.
And this shall suffice to infer the second part of the exhortation, to labour to get sovereign affections.
cc d vmb vvi pc-acp vvi dt ord n1 pp-f dt n1, pc-acp vvi pc-acp vvi j-jn n2.
(11) sermon (DIV2)
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3064
The Tenth Sermon. PSALME 4.6. There bee many that say, who will shew us any good? LORD, lift thou up the light of thy countenance upon us. The Tenth Sermon. PSALM 4.6. There be many that say, who will show us any good? LORD, lift thou up the Light of thy countenance upon us.
dt ord n1. n1 crd. pc-acp vbi d cst vvb, r-crq vmb vvi pno12 d j? n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12.
(12) sermon (DIV2)
661
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3065
WE are yet upon the poynt of happinesse. but upon the last observation in it; and at this time we shall finish it:
WE Are yet upon the point of happiness. but upon the last observation in it; and At this time we shall finish it:
pns12 vbr av p-acp dt n1 pp-f n1. cc-acp p-acp dt ord n1 p-acp pn31; cc p-acp d n1 pns12 vmb vvi pn31:
(12) sermon (DIV2)
663
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3066
The point (that you may not forget it) for it is the maine, was this;
The point (that you may not forget it) for it is the main, was this;
dt n1 (cst pn22 vmb xx vvi pn31) c-acp pn31 vbz dt j, vbds d;
(12) sermon (DIV2)
663
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3067
That sound knowledge and beliefe, joyned with soveraigne feare, and love; That found knowledge and belief, joined with sovereign Fear, and love;
cst j n1 cc n1, vvn p-acp j-jn n1, cc n1;
(12) sermon (DIV2)
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3068
and both these crowned with sincere repentance and obedience, ordered by the light and line of the true religion, is the onely way to true happinesse :and both these crowned with sincere Repentance and Obedience, ordered by the Light and line of the true Religion, is the only Way to true happiness:
cc d d vvn p-acp j n1 cc n1, vvn p-acp dt n1 cc n1 pp-f dt j n1, vbz dt j n1 p-acp j n1:
(12) sermon (DIV2)
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3069
we have dispatched both the explication, confirmation, and the best part of the application ; for we are on the last branch of it: viz. the matter of exhortation:
we have dispatched both the explication, confirmation, and the best part of the application; for we Are on the last branch of it: viz. the matter of exhortation:
pns12 vhb vvn d dt n1, n1, cc dt js n1 pp-f dt n1; c-acp pns12 vbr p-acp dt ord n1 pp-f pn31: n1 dt n1 pp-f n1:
(12) sermon (DIV2)
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3070
which was, and is, to exhort every man to the prosecution, of every of those particulars in the poynt, which are the severall steps in the way to happinesse:
which was, and is, to exhort every man to the prosecution, of every of those particulars in the point, which Are the several steps in the Way to happiness:
r-crq vbds, cc vbz, pc-acp vvi d n1 p-acp dt n1, pp-f d pp-f d n2-j p-acp dt n1, r-crq vbr dt j n2 p-acp dt n1 p-acp n1:
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3071
we handled it succinctly in these branches. First, to exhort every-one to labour for sound knowledge and beliefe.
we handled it succinctly in these branches. First, to exhort everyone to labour for found knowledge and belief.
pns12 vvd pn31 av-j p-acp d n2. ord, pc-acp vvi j pc-acp vvi p-acp j n1 cc n1.
(12) sermon (DIV2)
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3072
Secondly, to put every one, upon the prosecution of these soveraigne affections, of feare and love.
Secondly, to put every one, upon the prosecution of these sovereign affections, of Fear and love.
ord, pc-acp vvi d crd, p-acp dt n1 pp-f d j-jn n2, pp-f n1 cc n1.
(12) sermon (DIV2)
665
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3073
The last branch, which I intend now to dispatch, is, that those that have both these,
The last branch, which I intend now to dispatch, is, that those that have both these,
dt ord n1, r-crq pns11 vvb av pc-acp vvi, vbz, cst d cst vhb d d,
(12) sermon (DIV2)
666
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and have made a good ground-worke and foundation of knowledge and beliefe, and are not altogether defective in sweet and holy affections towards God;
and have made a good groundwork and Foundation of knowledge and belief, and Are not altogether defective in sweet and holy affections towards God;
cc vhb vvn dt j n1 cc n1 pp-f n1 cc n1, cc vbr xx av j p-acp j cc j n2 p-acp np1;
(12) sermon (DIV2)
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3075
would be carefull to crowne both these with sincere repentance, and obedience. That is the thing I shall now treat of:
would be careful to crown both these with sincere Repentance, and Obedience. That is the thing I shall now Treat of:
vmd vbi j pc-acp vvi d d p-acp j n1, cc n1. cst vbz dt n1 pns11 vmb av vvi pp-f:
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in the prosecution of which I shall take the same order that I did in the former: in the prosecution of which I shall take the same order that I did in the former:
p-acp dt n1 pp-f r-crq pns11 vmb vvi dt d n1 cst pns11 vdd p-acp dt j:
(12) sermon (DIV2)
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3077
which 〈 ◊ 〉 to propound it in these three particulars. 1 First (I shall take up what I intimated in the explication:
which 〈 ◊ 〉 to propound it in these three particulars. 1 First (I shall take up what I intimated in the explication:
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because it will bee needfull here for the pressing of the point) what kind of obedience and repentance we should aime at, and having briefly circum•cribed that,
Because it will be needful Here for the pressing of the point) what kind of Obedience and Repentance we should aim At, and having briefly circum•cribed that,
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2 I shall shew what course we should steere in, and what way wee should take,
2 I shall show what course we should steer in, and what Way we should take,
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for acquiring and improving of our repentance and obedience, that we may attaine unto it, and really exhibite it.
for acquiring and improving of our Repentance and Obedience, that we may attain unto it, and really exhibit it.
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669
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2 And lastly, bring some few considerations, wherefore, that should put us on, and provoke us to this duty and care.
2 And lastly, bring Some few considerations, Wherefore, that should put us on, and provoke us to this duty and care.
crd cc ord, vvb d d n2, c-crq, cst vmd vvi pno12 p-acp, cc vvb pno12 p-acp d n1 cc n1.
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670
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First, what kind of obedience and repentance we should aime at: In regard of 1 The Act: 2 The Manner of obedience and repentance.
First, what kind of Obedience and Repentance we should aim At: In regard of 1 The Act: 2 The Manner of Obedience and Repentance.
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(12) sermon (DIV2)
671
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I shall comprehend them both, though I shall prosecute rather the point of obedience, as being the maine in this place:
I shall comprehend them both, though I shall prosecute rather the point of Obedience, as being the main in this place:
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673
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But the maine of both is the manner, that we may understand what manner of obedience wee should aime at; It must bee sincere.
But the main of both is the manner, that we may understand what manner of Obedience we should aim At; It must be sincere.
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I shall expresse all very briefely in these two words:
I shall express all very briefly in these two words:
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which though they may seeme too repugnant the one to the other, yet you shall find otherwise:
which though they may seem too repugnant the one to the other, yet you shall find otherwise:
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Sincere obedience I circumscribe in that which is 1 Formall, 2 Cordiall obedience. Sincere Obedience I circumscribe in that which is 1 Formal, 2 Cordial Obedience.
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1 Formall obedience: I meane not that which barely hath a shew ▪ and shadow of obedience; 1 Formal Obedience: I mean not that which barely hath a show ▪ and shadow of Obedience;
crd j n1: pns11 vvb xx d r-crq av-j vhz dt n1 ▪ cc n1 pp-f n1;
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but that which is obedience in propriety, and formality of obedience; that hath the very formality, and proper nature of obedience:
but that which is Obedience in propriety, and formality of Obedience; that hath the very formality, and proper nature of Obedience:
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For it is not meerely the opus operatum, the work done that makes a thing obedience;
For it is not merely the opus operatum, the work done that makes a thing Obedience;
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A man may come, and worke in my field, and do that same worke which I doe hire another to doe;
A man may come, and work in my field, and do that same work which I do hire Another to do;
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675
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he may come I say, and doe the worke, but hee doth it not upon my command,
he may come I say, and do the work, but he does it not upon my command,
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neither is it therefore obedience unto me;
neither is it Therefore Obedience unto me;
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neither is it done in reference unto me, but he doth it for some other end of his owne,
neither is it done in Referente unto me, but he does it for Some other end of his own,
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675
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and it is his owne businesse, and in this case a man is not bound to give him wages,
and it is his own business, and in this case a man is not bound to give him wages,
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for hee never covenanted with him for it: And so it is in this case;
for he never covenanted with him for it: And so it is in this case;
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there may be many duties done in the species and kindes of them, or acts of obedience;
there may be many duties done in the species and Kinds of them, or acts of Obedience;
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but if it be not done with respect to God, and conscience of his Commandement; it is not formally obedience:
but if it be not done with respect to God, and conscience of his Commandment; it is not formally Obedience:
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For you may remember that I noted in the application three Intrinsecall Charracters, which did describe the quality, and the property of obedience: 1 The first was;
For you may Remember that I noted in the application three Intrinsical Characters, which did describe the quality, and the property of Obedience: 1 The First was;
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675
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that wee must take heede, that our obedience arise from the right rise and root ; that it have the right root from whence it springs and flowes;
that we must take heed, that our Obedience arise from the right rise and root; that it have the right root from whence it springs and flows;
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for that is all in all to make it proper obedience:
for that is all in all to make it proper Obedience:
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as now when it springs from those things that I mentioned in the other branch of the poynt;
as now when it springs from those things that I mentioned in the other branch of the point;
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that is, from a grounded knowledge of the will of God, and faith ; that it is Gods will I should carry my selfe so:
that is, from a grounded knowledge of the will of God, and faith; that it is God's will I should carry my self so:
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and when it springs from a a holy feare and love of God, that I live conscientiously and respectively, to approve my selfe to him in the discharge of my duty:
and when it springs from a a holy Fear and love of God, that I live conscientiously and respectively, to approve my self to him in the discharge of my duty:
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this is the first thing necessary in the formality of obedience:
this is the First thing necessary in the formality of Obedience:
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it is not otherwise formally of the nature of obedience, nor cannot expect that acceptation and reward from God, which he will bestow on obedience.
it is not otherwise formally of the nature of Obedience, nor cannot expect that acceptation and reward from God, which he will bestow on Obedience.
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2 And besides the right root, there must be right rule, by which our obedience must be squared:
2 And beside the right root, there must be right Rule, by which our Obedience must be squared:
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It is an ordinary observation, that a man cannot draw (even in naturall things) a long streight line perfectly streight,
It is an ordinary observation, that a man cannot draw (even in natural things) a long straight line perfectly straight,
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except he draw it by some rule:
except he draw it by Some Rule:
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677
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it is not the steddiest hand that can doe it exactly, but there will be some nookes,
it is not the steadiest hand that can do it exactly, but there will be Some nooks,
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and therefore men use to take a rule to draw a line by: I am sure it must bee so in spirituall obedience:
and Therefore men use to take a Rule to draw a line by: I am sure it must be so in spiritual Obedience:
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a man must have an eye to the Word of God, to make that his Card and Compasse to saile by, to make that his rule and warrant of his actions;
a man must have an eye to the Word of God, to make that his Carded and Compass to sail by, to make that his Rule and warrant of his actions;
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or else though he hit (as it were) hab nab at some circumstances, yet it is not formall obedience, because it is not regulated according to Gods Rule:
or Else though he hit (as it were) hab nab At Some Circumstances, yet it is not formal Obedience, Because it is not regulated according to God's Rule:
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Now though a man may hand over head (as they say) make some hasty and tumultuous doings, patch up a great deale of mud together to make a wall, not caring for a square to make it perpendicular,
Now though a man may hand over head (as they say) make Some hasty and tumultuous doings, patch up a great deal of mud together to make a wall, not caring for a square to make it perpendicular,
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yet if a man would build a Temple, or stately Palace, he must doe it perpendicular, it must be straightly built according to an exact line and measure,
yet if a man would built a Temple, or stately Palace, he must do it perpendicular, it must be straightly built according to an exact line and measure,
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or else one part will overtop an other, and all tumble downe:
or Else one part will overtop an other, and all tumble down:
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It is so in this case, every thing that is not squared, and regulated, and ruled by the rule of Gods Word;
It is so in this case, every thing that is not squared, and regulated, and ruled by the Rule of God's Word;
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what ever materiality it may have, it hath little or no formality of obedience: Gods Word must be the patterne;
what ever materiality it may have, it hath little or no formality of Obedience: God's Word must be the pattern;
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and those examples that are propounded to us, and so farre as they are propounded to us for examples:
and those Examples that Are propounded to us, and so Far as they Are propounded to us for Examples:
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In a word, all must be regulated by the Word of God; that must be the rule of our actions, if we wil performe right obedience.
In a word, all must be regulated by the Word of God; that must be the Rule of our actions, if we will perform right Obedience.
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3 Lastly, Obedience that is formally right, must have the right race, scope, end: as I doe it out of conscience to God,
3 Lastly, obedience that is formally right, must have the right raze, scope, end: as I do it out of conscience to God,
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and regulate it, not according to my owne foolish fancy, but his VVord; so I must levell all to his glory:
and regulate it, not according to my own foolish fancy, but his Word; so I must level all to his glory:
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not that I exclude my owne salvation and good, for they are subordinate, and may worke well together;
not that I exclude my own salvation and good, for they Are subordinate, and may work well together;
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but the more that is swallowed up, emptying ones selfe, and wholly nullifying a mans selfe, not looking to himselfe,
but the more that is swallowed up, emptying ones self, and wholly nullifying a men self, not looking to himself,
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but devoting himselfe to Gods glory, the more noble, and more excellent the work is. And this is that I meane by formall obedience:
but devoting himself to God's glory, the more noble, and more excellent the work is. And this is that I mean by formal Obedience:
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I shall expresse but a word concerning the other branch:
I shall express but a word Concerning the other branch:
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It must be cordiall, or hearty, and sincere obedience, as I expressed it in the generall.
It must be cordial, or hearty, and sincere Obedience, as I expressed it in the general.
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Now (as I noted formerly, and therefore shall but mention it now) there bee two extrinsecall cognizances, by which a man may guesse of a mans sincerity,
Now (as I noted formerly, and Therefore shall but mention it now) there be two extrinsical cognizances, by which a man may guess of a men sincerity,
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and cordialnesse, which we must aim at: they are, 1. Vniversality. 2. Perpetuity of obedience. I.
and cordialness, which we must aim At: they Are, 1. Universality. 2. Perpetuity of Obedience. I.
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VVe must labour and take care to exhibit not a lame, but a compleat obedience, universally:
We must labour and take care to exhibit not a lame, but a complete Obedience, universally:
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Now there may be mentioned a three-fold Vniversality necessary in this case. I. Vniversall, extending to the compasse of the whole law: Now there may be mentioned a threefold Universality necessary in this case. I Universal, extending to the compass of the Whole law:
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A man must not be narrow handed;
A man must not be narrow handed;
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hee must not be Funambulus virtutum, as Tertullian speakes, going in a narrow tract of obedience:
he must not be Funambulus Virtues, as Tertullian speaks, going in a narrow tract of Obedience:
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not thinking because he hath one vertue, he hath done a great exploit, and attained the favour of God by it (and it may be thinke that may be an excuse to bear him out in a great many other failings) but he must have respect to all Gods commandements:
not thinking Because he hath one virtue, he hath done a great exploit, and attained the favour of God by it (and it may be think that may be an excuse to bear him out in a great many other failings) but he must have respect to all God's Commandments:
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his walke and compasse of duty must be as large as the compasse of both the tables, in duty towards God, and man.
his walk and compass of duty must be as large as the compass of both the tables, in duty towards God, and man.
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2 Vniversall in an other respect too: viz. to the whole compasse of the law a little more intimate:
2 Universal in an other respect too: viz. to the Whole compass of the law a little more intimate:
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I meane both in negative and affirmative obedience ; abstaining from every evill the law forbids; I mean both in negative and affirmative Obedience; abstaining from every evil the law forbids;
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keeping a mans selfe pure and undefiled from the guilt of any of those things that crosse that holy law;
keeping a men self pure and undefiled from the guilt of any of those things that cross that holy law;
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and endeavouring earnestly in every good: not satisfying a mans selfe that he is negatively good;
and endeavouring earnestly in every good: not satisfying a men self that he is negatively good;
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that is, hee is not thus or thus, or as such are; but a man must be affirmatively perfect too;
that is, he is not thus or thus, or as such Are; but a man must be affirmatively perfect too;
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hee must extend to all that God requires: we must not onely commit, or practise that which God commands us to doe;
he must extend to all that God requires: we must not only commit, or practise that which God commands us to do;
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but omit also that which he hath forbidden us to commit: and performe our obedience in both kindes.
but omit also that which he hath forbidden us to commit: and perform our Obedience in both Kinds.
cc-acp vvb av cst r-crq pns31 vhz vvn pno12 pc-acp vvi: cc vvi po12 n1 p-acp d n2.
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3 Lastly, the Law of God reacheth to the whole man, and therefore I extend it so farre: 3 Lastly, the Law of God reaches to the Whole man, and Therefore I extend it so Far:
crd ord, dt n1 pp-f np1 vvz p-acp dt j-jn n1, cc av pns11 vvb pn31 av av-j:
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If wee would have our obedience beare the Character of sincerity, then it must reach the thoughts, and bents of the inward man;
If we would have our Obedience bear the Character of sincerity, then it must reach the thoughts, and bents of the inward man;
cs pns12 vmd vhi po12 n1 vvi dt n1 pp-f n1, av pn31 vmb vvi dt n2, cc n2 pp-f dt j n1;
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and the very inward bent of the heart and affections; it knits all together:
and the very inward bent of the heart and affections; it knits all together:
cc dt j j n1 pp-f dt n1 cc n2; pn31 vvz d av:
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It reacheth the words, and layeth a law on the tongue and speeches, neither of these must violate Gods Law:
It reaches the words, and Layeth a law on the tongue and Speeches, neither of these must violate God's Law:
pn31 vvz dt n2, cc vvz dt n1 p-acp dt n1 cc n2, av-dx pp-f d vmb vvi npg1 n1:
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and as by a steddy rule it reacheth to actions too, wherein the principality is, and the greatest manifesttaion:
and as by a steady Rule it reaches to actions too, wherein the principality is, and the greatest manifesttaion:
cc c-acp p-acp dt j n1 pn31 vvz p-acp n2 av, c-crq dt n1 vbz, cc dt js n1:
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and he that would exhibite his obedience so as may be accepted, and accounted of as sincere, must approve himselfe in this universality;
and he that would exhibit his Obedience so as may be accepted, and accounted of as sincere, must approve himself in this universality;
cc pns31 cst vmd vvi po31 n1 av c-acp vmb vbi vvn, cc vvn pp-f p-acp j, vmb vvi px31 p-acp d n1;
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approve himselfe in his thoughts words and deeds: yea I say, in his very deeds and actions, and thoughts:
approve himself in his thoughts words and Deeds: yea I say, in his very Deeds and actions, and thoughts:
vvb px31 p-acp po31 n2 n2 cc n2: uh pns11 vvb, p-acp po31 j n2 cc n2, cc n2:
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not onely taking care of the outside to make that cleane; but to purge himselfe inwardly ;
not only taking care of the outside to make that clean; but to purge himself inwardly;
xx av-j vvg n1 pp-f dt av-an p-acp vvi cst av-j; cc-acp pc-acp vvi px31 av-j;
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and rather to bee rich in good workes; to have the greatest part of his ware in the inner part of his shop,
and rather to be rich in good works; to have the greatest part of his ware in the inner part of his shop,
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3152
and not all in the fore side, on the board or stal; not in a bravado, in some outward expression of words;
and not all in the before side, on the board or stal; not in a bravado, in Some outward expression of words;
cc xx d p-acp dt a-acp n1, p-acp dt n1 cc n1; xx p-acp dt n1, p-acp d j n1 pp-f n2;
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but in ou• very thoughts we must be conformable to the Law of God, and in the very beatings of our heart and affections:
but in ou• very thoughts we must be conformable to the Law of God, and in the very beatings of our heart and affections:
cc-acp p-acp n1 j n2 pns12 vmb vbi j p-acp dt n1 pp-f np1, cc p-acp dt j n2-vvg pp-f po12 n1 cc n2:
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that is the third thing, and sincerity demonstr•tes it selfe in the universality of it, whereas hypocrisie comes exceeding short.
that is the third thing, and sincerity demonstr•tes it self in the universality of it, whereas hypocrisy comes exceeding short.
d vbz dt ord n1, cc n1 vvz pn31 n1 p-acp dt n1 pp-f pn31, cs n1 vvz vvg j.
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2 It must approve it selfe too in perpetuity: Sincerity shewes it selfe by a constant course of obedience towards God and man:
2 It must approve it self too in perpetuity: Sincerity shows it self by a constant course of Obedience towards God and man:
crd pn31 vmb vvi pn31 n1 av p-acp n1: n1 vvz pn31 n1 p-acp dt j n1 pp-f n1 p-acp np1 cc n1:
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Not to hamper a little at some peeces of obedience; to have some times, some good intentions; some good thoughts; some good speeches;
Not to hamper a little At Some Pieces of Obedience; to have Some times, Some good intentions; Some good thoughts; Some good Speeches;
xx pc-acp vvi dt j p-acp d n2 pp-f n1; pc-acp vhi d n2, d j n2; d j n2; d j n2;
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685
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to goe to the Church now and then;
to go to the Church now and then;
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and as soone as ever a man is out againe, to turne to his vomit of swearing,
and as soon as ever a man is out again, to turn to his vomit of swearing,
cc c-acp av c-acp av dt n1 vbz av av, pc-acp vvi p-acp po31 n1 pp-f vvg,
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685
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and drunkenesse, and filthinesse, and all kind of excesse.
and Drunkenness, and filthiness, and all kind of excess.
cc n1, cc n1, cc d n1 pp-f n1.
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Tis not sincerity to be seemingly conscientious and devout, to lift up the eyes in the Church;
This not sincerity to be seemingly conscientious and devout, to lift up the eyes in the Church;
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but to cheate and cozen in the shop: tis not to make a labyrinth, to be out and in, backward, and forward;
but to cheat and cozen in the shop: this not to make a labyrinth, to be out and in, backward, and forward;
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but there must be a perpetuall, and a constant course: For if grace be truly rooted in the heart, it will bee a perpetuall spring:
but there must be a perpetual, and a constant course: For if grace be truly rooted in the heart, it will be a perpetual spring:
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not like a poole, or some current, which after some raine it may be runnes very fast;
not like a pool, or Some current, which After Some rain it may be runs very fast;
xx av-j dt n1, cc d n1, r-crq p-acp d n1 pn31 vmb vbi vvz av av-j;
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not upon some fits to runne a great deale;
not upon Some fits to run a great deal;
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but if it bee from a sincere roote and principle, it will shew the sincerity of it in its perpetuity:
but if it be from a sincere root and principle, it will show the sincerity of it in its perpetuity:
cc-acp cs pn31 vbb p-acp dt j n1 cc n1, pn31 vmb vvi dt n1 pp-f pn31 p-acp po31 n1:
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3166
And though it bee not able to keepe that pace that it desires, yet it will not start out of the way, but be constant in it:
And though it be not able to keep that pace that it Desires, yet it will not start out of the Way, but be constant in it:
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Tardus viator, &c. the slow and soft paced traveller, is better then a nimble hunter; though the one runs far in a day, and nimble;Tardus viator, etc. the slow and soft paced traveller, is better then a nimble hunter; though the one runs Far in a day, and nimble;
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yet the other comes to his journeyes end: and this is one of the maine Characters, of sincerity, that there is a perpetuity:
yet the other comes to his journeys end: and this is one of the main Characters, of sincerity, that there is a perpetuity:
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And therefore the Scripture and Divines have made this distinction of grace: There is grace that is true ;
And Therefore the Scripture and Divines have made this distinction of grace: There is grace that is true;
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and grace that is temporary: A temporary grace for the outward act, a wicked man may have, an hypocrite may reach it;
and grace that is temporary: A temporary grace for the outward act, a wicked man may have, an hypocrite may reach it;
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but time will discover it, Truth is the daughter of time: It will bee manifest in time:
but time will discover it, Truth is the daughter of time: It will be manifest in time:
cc-acp n1 vmb vvi pn31, n1 vbz dt n1 pp-f n1: pn31 vmb vbi j p-acp n1:
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A man must keepe a constant course and tenour of obedience in his life, and that is a Character of sincerity;
A man must keep a constant course and tenor of Obedience in his life, and that is a Character of sincerity;
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3173
These I say are but extrinsecall ones; yet wee cannot have a fairer and more legible one then these, universality, and perpetuity ;
These I say Are but extrinsical ones; yet we cannot have a Fairer and more legible one then these, universality, and perpetuity;
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these onely crowne a good man, and doe demonstrate his sincerity.
these only crown a good man, and do demonstrate his sincerity.
d j n1 dt j n1, cc vdb vvi po31 n1.
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2 But how may one that is willing and sensible of the truth and equity of this course, attaine unto it? There bee many difficulties, 2 But how may one that is willing and sensible of the truth and equity of this course, attain unto it? There be many difficulties,
crd cc-acp c-crq vmb pi cst vbz j cc j pp-f dt n1 cc n1 pp-f d n1, vvi p-acp pn31? pc-acp vbi d n2,
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and many repugnancies of the flesh to keepe a man off from such a course of obedience towards God:
and many Repugnancies of the Flesh to keep a man off from such a course of Obedience towards God:
cc d n2 pp-f dt n1 pc-acp vvi dt n1 a-acp p-acp d dt n1 pp-f n1 p-acp np1:
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3177
how may a man therefore (notwithstanding these rubbes) attaine unto it, and raise his mind,
how may a man Therefore (notwithstanding these rubs) attain unto it, and raise his mind,
c-crq vmb dt n1 av (c-acp d vvz) vvi p-acp pn31, cc vvi po31 n1,
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3178
and fasten it this way?
and fasten it this Way?
cc vvi pn31 d n1?
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3179
For that, I will say but these two things, viz. Some things in generall, and Some things in particular:
For that, I will say but these two things, viz. some things in general, and some things in particular:
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In generall: there be three steppes (as it were) and degrees, which are very considerable, to bring a man to that pitch;
In general: there be three steps (as it were) and Degrees, which Are very considerable, to bring a man to that pitch;
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and to fasten him in a steady course of obedience: as 1 A deepe and serious consideration of our wayes:
and to fasten him in a steady course of Obedience: as 1 A deep and serious consideration of our ways:
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examining and considering our wayes, and pondering our steps; and studying to beat downe that which is contrary to the right way; examining and considering our ways, and pondering our steps; and studying to beatrice down that which is contrary to the right Way;
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to see the deformity of the one way, and the bents of the other way, let there bee this serious consideration:
to see the deformity of the one Way, and the bents of the other Way, let there be this serious consideration:
pc-acp vvi dt n1 pp-f dt crd n1, cc dt n2 pp-f dt j-jn n1, vvb pc-acp vbi d j n1:
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2 From this wee should proceede to strong resolution ; to bind our hearts to the good behaviour:
2 From this we should proceed to strong resolution; to bind our hearts to the good behaviour:
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to ingage our selves by vowes and covenants to GOD, to walke in that way, which upon sadde,
to engage our selves by vows and Covenants to GOD, to walk in that Way, which upon sad,
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and serious, and sober consideration I have discovered to bee the good way: Indeavour I say, to come to resolution of spirit;
and serious, and Sobrium consideration I have discovered to be the good Way: Endeavour I say, to come to resolution of Spirit;
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to say, I will keepe the Commandements of my GOD:
to say, I will keep the commandments of my GOD:
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and therefore I will beate off all other things, that would keepe me off, or interrupt me in that way: There must bee strong resolutions:
and Therefore I will beat off all other things, that would keep me off, or interrupt me in that Way: There must be strong resolutions:
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which had neede ever and anon to bee repaired, because they are apt to grow sicke and faint and weake:
which had need ever and anon to be repaired, Because they Are apt to grow sick and faint and weak:
r-crq vhd n1 av cc av pc-acp vbi vvn, c-acp pns32 vbr j pc-acp vvi j cc j cc j:
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It may be for a while a man may hold out well; but if our resolutions bee not renewed, they will grow slacke:
It may be for a while a man may hold out well; but if our resolutions be not renewed, they will grow slack:
pn31 vmb vbi p-acp dt n1 dt n1 vmb vvi av av; cc-acp cs po12 n2 vbb xx vvn, pns32 vmb vvi j:
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therefore ever and anon we had need renew our resolutions, vowes, and covenants.
Therefore ever and anon we had need renew our resolutions, vows, and Covenants.
av av cc av pns12 vhd n1 vvi po12 n2, n2, cc n2.
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3192
And (as I have formerly expressed) there may bee considered a threefold time, in an orderly course (besides an extraordinary) wherein it is meete for a man to take up his spirits,
And (as I have formerly expressed) there may be considered a threefold time, in an orderly course (beside an extraordinary) wherein it is meet for a man to take up his spirits,
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and set them in a right temper of resolution, viz. First, wee should doe it every day :
and Set them in a right temper of resolution, viz. First, we should do it every day:
cc vvd pno32 p-acp dt j-jn n1 pp-f n1, n1 ord, pns12 vmd vdi pn31 d n1:
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Every day even a heathen man could say, call thy selfe to an account, and consider thy wayes:
Every day even a heathen man could say, call thy self to an account, and Consider thy ways:
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691
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see how thou dost walke or decline, or thrive and prosper in obedience, and repaire thy strength, renew thy covenant every day:
see how thou dost walk or decline, or thrive and prosper in Obedience, and repair thy strength, renew thy Covenant every day:
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And againe doe it more solidly every weeke, every Lords day, when we have further helpes to strengthen us;
And again do it more solidly every Week, every lords day, when we have further helps to strengthen us;
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when wee have the preaching of the Word, to quicken us, and to worke upon our spirits and put us on more:
when we have the preaching of the Word, to quicken us, and to work upon our spirits and put us on more:
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Take an occasion to doe it yet more seriously every moneth, when wee come to the Lords Table,
Take an occasion to do it yet more seriously every Monn, when we come to the lords Table,
vvb dt n1 pc-acp vdi pn31 av av-dc av-j d n1, c-crq pns12 vvb p-acp dt n2 n1,
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and partake of those seales, the substance of which is the renewing of our covenant with God.
and partake of those Seals, the substance of which is the renewing of our Covenant with God.
cc vvi pp-f d n2, dt n1 pp-f r-crq vbz dt vvg pp-f po12 n1 p-acp np1.
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3200
Doe it yet more often, bestow yet more time in meditating upon our wayes; and reinforcing our selves upon new resolutions;
Doe it yet more often, bestow yet more time in meditating upon our ways; and reinforcing our selves upon new resolutions;
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692
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3201
humbling our selves for what wee have failed: and even as a horse will do, after every stumbling make so much more speed,
humbling our selves for what we have failed: and even as a horse will do, After every stumbling make so much more speed,
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so after al our stumblings and failings, let us recover and inforce our selves so much the more.
so After all our stumblings and failings, let us recover and enforce our selves so much the more.
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692
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3203
To omit all extraordinary cases, and extraordinary persons, and extraordinary times, and motions of Gods spirit,
To omit all extraordinary cases, and extraordinary Persons, and extraordinary times, and motions of God's Spirit,
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and all other extraordinary occasions, wee must take this course of serious examination, and strong resolution.
and all other extraordinary occasions, we must take this course of serious examination, and strong resolution.
cc d j-jn j n2, pns12 vmb vvi d n1 pp-f j n1, cc j n1.
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692
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3 And then there remains nothing, but speedy execution, to let upon this, which is the third thing in the generality, 3 And then there remains nothing, but speedy execution, to let upon this, which is the third thing in the generality,
crd cc av a-acp vvz pix, cc-acp j n1, pc-acp vvi p-acp d, r-crq vbz dt ord n1 p-acp dt n1,
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693
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and which I will expresse a little more particularly:
and which I will express a little more particularly:
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3207
And there bee but two things that I will mention as most considerably helpfull to set a man upon and strengthen him in a way of obedience.
And there be but two things that I will mention as most considerably helpful to Set a man upon and strengthen him in a Way of Obedience.
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3208
First of all, the repairing and increasing of those former things in the poynt, as namely, your knowledge, labour for a new improvement every day; increase your knowledge: First of all, the repairing and increasing of those former things in the point, as namely, your knowledge, labour for a new improvement every day; increase your knowledge:
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695
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3209
Let the word of God dwell plenteously among you: strive more to know what the good and acceptable will of God is:
Let the word of God dwell plenteously among you: strive more to know what the good and acceptable will of God is:
vvb dt n1 pp-f np1 vvi av-j p-acp pn22: vvb av-dc pc-acp vvi r-crq dt j cc j n1 pp-f np1 vbz:
(12) sermon (DIV2)
695
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3210
build your selves up more in your knowledge, and this is one step toward our obedience. Increase your faith and beliefe ;
built your selves up more in your knowledge, and this is one step towards our Obedience. Increase your faith and belief;
vvb po22 n2 a-acp av-dc p-acp po22 n1, cc d vbz crd n1 p-acp po12 n1. vvb po22 n1 cc n1;
(12) sermon (DIV2)
695
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3211
cleaving and assenting to the word of God; beliefe, that is a good helpe: cleaving and assenting to the word of God; belief, that is a good help:
vvg cc vvg p-acp dt n1 pp-f np1; n1, cst vbz dt j n1:
(12) sermon (DIV2)
696
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3212
It is unbeliefe that is a great rubbe hindring us from setting upon the wayes of obedience:
It is unbelief that is a great rub hindering us from setting upon the ways of Obedience:
pn31 vbz n1 cst vbz dt j vvi vvg pno12 p-acp vvg p-acp dt n2 pp-f n1:
(12) sermon (DIV2)
696
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3213
for because wee doe not beleeve, therefore we doe not doe. But the more firmely we beleeve the more strongly wee shall runne the wayes of Gods Commandements.
for Because we do not believe, Therefore we do not do. But the more firmly we believe the more strongly we shall run the ways of God's commandments.
c-acp c-acp pns12 vdb xx vvi, av pns12 vdb xx vdb. p-acp dt av-dc av-j pns12 vvb dt av-dc av-j pns12 vmb vvi dt n2 pp-f npg1 n2.
(12) sermon (DIV2)
696
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3214
Againe, increase your holy affections of feare and love. Increase a holy feare of God: often set his Majesty before your eyes:
Again, increase your holy affections of Fear and love. Increase a holy Fear of God: often Set his Majesty before your eyes:
av, vvb po22 j n2 pp-f n1 cc n1. vvb dt j n1 pp-f np1: av vvd po31 n1 p-acp po22 n2:
(12) sermon (DIV2)
697
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3215
often thinke upon the holinesse, the excellencie, and the purity of his nature:
often think upon the holiness, the excellency, and the purity of his nature:
av vvb p-acp dt n1, dt n1, cc dt n1 pp-f po31 n1:
(12) sermon (DIV2)
697
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3216
thinke on his Majesty in all respects, think upon his All seeing eye, and upon his All-knowing knowledge:
think on his Majesty in all respects, think upon his All seeing eye, and upon his All-knowing knowledge:
vvb p-acp po31 n1 p-acp d n2, vvb p-acp po31 d vvg n1, cc p-acp po31 j n1:
(12) sermon (DIV2)
697
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3217
that he takes an account of all a mans wayes, and all his actions:
that he Takes an account of all a men ways, and all his actions:
cst pns31 vvz dt n1 pp-f d dt ng1 n2, cc d po31 n2:
(12) sermon (DIV2)
697
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3218
and this will worke a holy feare of his Majesty, and that holy feare will put it upon holy obedience:
and this will work a holy Fear of his Majesty, and that holy Fear will put it upon holy Obedience:
cc d vmb vvi dt j n1 pp-f po31 n1, cc cst j n1 vmb vvi pn31 p-acp j n1:
(12) sermon (DIV2)
697
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3219
Increase also your love and sweet affections towards God:
Increase also your love and sweet affections towards God:
vvb av po22 n1 cc j n2 p-acp np1:
(12) sermon (DIV2)
697
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3220
labour to see, not only excellencie to astonish, but beauty in God to move us to love,
labour to see, not only excellency to astonish, but beauty in God to move us to love,
vvb pc-acp vvi, xx av-j n1 pc-acp vvi, cc-acp n1 p-acp np1 pc-acp vvi pno12 p-acp n1,
(12) sermon (DIV2)
697
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3221
and sweetnes to inflame our love: labour to see all the goodnesse and sweetnesse that is in him:
and sweetness to inflame our love: labour to see all the Goodness and sweetness that is in him:
cc n1 pc-acp vvi po12 n1: vvb pc-acp vvi d dt n1 cc n1 cst vbz p-acp pno31:
(12) sermon (DIV2)
697
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3222
and this will wonderfully raise our thoughts to love him; and that love infinitely set us on in a way of obedience to him.
and this will wonderfully raise our thoughts to love him; and that love infinitely Set us on in a Way of Obedience to him.
cc d vmb av-j vvi po12 n2 pc-acp vvi pno31; cc d n1 av-j vvn pno12 p-acp p-acp dt n1 pp-f n1 p-acp pno31.
(12) sermon (DIV2)
697
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3223
This I say will be a great helpe:
This I say will be a great help:
d pns11 vvb vmb vbi dt j n1:
(12) sermon (DIV2)
697
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3224
for the truth is, nothing in this kind commeth off hansomly from us, if it comes not from love;
for the truth is, nothing in this kind comes off handsomely from us, if it comes not from love;
c-acp dt n1 vbz, pix p-acp d n1 vvz a-acp av-j p-acp pno12, cs pn31 vvz xx p-acp n1;
(12) sermon (DIV2)
697
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3225
it is against the hair, if it come not from a principle of love: whereas on the otherside (as the saying was) Marti arma non sunt onera:
it is against the hair, if it come not from a principle of love: whereas on the otherside (as the saying was) Marti arma non sunt Onera:
pn31 vbz p-acp dt n1, cs pn31 vvb xx p-acp dt n1 pp-f n1: cs p-acp dt n1 (c-acp dt n-vvg vbds) fw-la fw-la fw-la fw-la fw-la:
(12) sermon (DIV2)
697
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3226
The commandements of God will not be burthensome to us, if we love God: so that now the increasing,
The Commandments of God will not be burdensome to us, if we love God: so that now the increasing,
dt n2 pp-f np1 vmb xx vbi j p-acp pno12, cs pns12 vvb np1: av cst av dt j-vvg,
(12) sermon (DIV2)
697
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3227
and the renewing of every one of these former things, wil be a meanes to set us upon obedience:
and the renewing of every one of these former things, will be a means to Set us upon Obedience:
cc dt vvg pp-f d crd pp-f d j n2, vmb vbi dt n2 pc-acp vvi pno12 p-acp n1:
(12) sermon (DIV2)
697
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3228
for every one of them servs proportionably, for the watering of the very root of obedience, to make it thrive and prosper:
for every one of them servs proportionably, for the watering of the very root of Obedience, to make it thrive and prosper:
c-acp d crd pp-f pno32 n2 av-j, p-acp dt vvg pp-f dt j n1 pp-f n1, pc-acp vvi pn31 vvi cc vvi:
(12) sermon (DIV2)
697
Image 128
3229
though I doe not now (for it is not necessary, if I would make a young tree grow that I have planted, that I should goe to the top,
though I do not now (for it is not necessary, if I would make a young tree grow that I have planted, that I should go to the top,
cs pns11 vdb xx av (c-acp pn31 vbz xx j, cs pns11 vmd vvi dt j n1 vvi cst pns11 vhb vvn, cst pns11 vmd vvi p-acp dt n1,
(12) sermon (DIV2)
697
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3230
or boughes of the tree, and cast water there, it is but frivolous; for it sufficeth to cast the water at the root;
or boughs of the tree, and cast water there, it is but frivolous; for it Suffices to cast the water At the root;
cc n2 pp-f dt n1, cc vvd n1 a-acp, pn31 vbz p-acp j; p-acp pn31 vvz pc-acp vvi dt n1 p-acp dt n1;
(12) sermon (DIV2)
697
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3231
for it is the root that nourisheth all the branches;
for it is the root that Nourishes all the branches;
c-acp pn31 vbz dt n1 cst vvz d dt n2;
(12) sermon (DIV2)
697
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3232
and all the sap, it is first at the roote, and so conveighed to the boughes and branches:) So it is in this case:
and all the sap, it is First At the root, and so conveyed to the boughs and branches:) So it is in this case:
cc d dt n1, pn31 vbz ord p-acp dt n1, cc av vvd p-acp dt n2 cc n2:) av pn31 vbz p-acp d n1:
(12) sermon (DIV2)
697
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3233
I doe not speake of watering the top of obedience, to make it flourish outwardly:
I do not speak of watering the top of Obedience, to make it flourish outwardly:
pns11 vdb xx vvi pp-f vvg dt n1 pp-f n1, pc-acp vvi pn31 vvi av-j:
(12) sermon (DIV2)
697
Image 128
3234
but water the root, with this knowledge, and these affections (which are the root of all the actions of obedience) and then there will naturally issue forth the fruit of obedience:
but water the root, with this knowledge, and these affections (which Are the root of all the actions of Obedience) and then there will naturally issue forth the fruit of Obedience:
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(12) sermon (DIV2)
697
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3235
For if these be kept well and strong: if these be renewed and furthered; the other will be a naturall issue out of it.
For if these be kept well and strong: if these be renewed and furthered; the other will be a natural issue out of it.
c-acp cs d vbb vvn av cc j: cs d vbb vvn cc vvd; dt n-jn vmb vbi dt j n1 av pp-f pn31.
(12) sermon (DIV2)
697
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3236
2. But yet to speake a little more particularly:
2. But yet to speak a little more particularly:
crd p-acp av pc-acp vvi dt j av-dc av-j:
(12) sermon (DIV2)
698
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3237
The maine thing that will helpe us in obedience, is the very act and exercise of obedience: Every act is strengthned, The main thing that will help us in Obedience, is the very act and exercise of Obedience: Every act is strengthened,
dt j n1 cst vmb vvi pno12 p-acp n1, vbz dt j n1 cc n1 pp-f n1: d n1 vbz vvn,
(12) sermon (DIV2)
698
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3238
and every habit is strengthned, by the exercise of many acts of that habit; and it groweth to be strengthned by frequent use:
and every habit is strengthened, by the exercise of many acts of that habit; and it grows to be strengthened by frequent use:
cc d n1 vbz vvn, p-acp dt n1 pp-f d n2 pp-f d n1; cc pn31 vvz pc-acp vbi vvn p-acp j n1:
(12) sermon (DIV2)
698
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3239
obedience is a thing that cannot bee otherwise strengthned, but only by meere practice: So that this is the Maine, viz. the setting upon the worke, not only meditating, and pondering upon it;
Obedience is a thing that cannot be otherwise strengthened, but only by mere practice: So that this is the Main, viz. the setting upon the work, not only meditating, and pondering upon it;
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(12) sermon (DIV2)
698
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3240
and thinking what I ought to doe to obey God, but when I doe know what his will is, I must set upon the doing of it, I must not dispute about the thing,
and thinking what I ought to do to obey God, but when I do know what his will is, I must Set upon the doing of it, I must not dispute about the thing,
cc vvg r-crq pns11 vmd pc-acp vdi pc-acp vvi np1, cc-acp c-crq pns11 vdb vvi r-crq po31 n1 vbz, pns11 vmb vvi p-acp dt vdg pp-f pn31, pns11 vmb xx vvi p-acp dt n1,
(12) sermon (DIV2)
698
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3241
but fall upon the doing of the thing, which I know I ought to doe. And now in this there be two things.
but fallen upon the doing of the thing, which I know I ought to do. And now in this there be two things.
cc-acp vvb p-acp dt vdg pp-f dt n1, r-crq pns11 vvb pns11 vmd pc-acp vdi. cc av p-acp d pc-acp vbi crd n2.
(12) sermon (DIV2)
698
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3242
Some things must bee taken heed of that will hinder us in the practise of obedience.
some things must be taken heed of that will hinder us in the practice of Obedience.
d n2 vmb vbi vvn n1 pp-f cst vmb vvi pno12 p-acp dt n1 pp-f n1.
(12) sermon (DIV2)
700
Image 128
3243
And some things, that we must take care of, that will exceedingly further us in a course of obedience. And Some things, that we must take care of, that will exceedingly further us in a course of Obedience.
cc d n2, cst pns12 vmb vvi n1 pp-f, cst vmb av-vvg av-jc pno12 p-acp dt n1 pp-f n1.
(12) sermon (DIV2)
701
Image 128
3244
I will but touch upon some few things in either.
I will but touch upon Some few things in either.
pns11 vmb cc-acp vvi p-acp d d n2 p-acp d.
(12) sermon (DIV2)
702
Image 128
3245
Take heed of such carnall things, as will choak us in the very thoughts, when we are to goe about a course of obedience: Take heed of such carnal things, as will choke us in the very thoughts, when we Are to go about a course of Obedience:
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(12) sermon (DIV2)
703
Image 128
3246
I say will choake the very thoughts:
I say will choke the very thoughts:
pns11 vvb vmb vvi dt j n2:
(12) sermon (DIV2)
703
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3247
as 1. Carnall Reason: It is a wonderful thing to see (and yet no wonder when we consider our naturall condition) how many things will boyle (as it were) out of the heart;
as 1. Carnal Reason: It is a wondered thing to see (and yet no wonder when we Consider our natural condition) how many things will boil (as it were) out of the heart;
c-acp crd j n1: pn31 vbz dt j n1 pc-acp vvi (cc av dx n1 c-crq pns12 vvb po12 j n1) c-crq d n2 vmb vvi (c-acp pn31 vbdr) av pp-f dt n1;
(12) sermon (DIV2)
703
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3248
how many foolish excuses, and how many vain pretences, to keepe a man off from duty,
how many foolish excuses, and how many vain pretences, to keep a man off from duty,
c-crq d j n2, cc c-crq d j n2, pc-acp vvi dt n1 a-acp p-acp n1,
(12) sermon (DIV2)
703
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3249
when a man hath some thoughts to goe about it: as when a man hath some thoughts to goe, and heare the Word of God,
when a man hath Some thoughts to go about it: as when a man hath Some thoughts to go, and hear the Word of God,
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(12) sermon (DIV2)
703
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3250
then ariseth such an hindring thought, as thus. I can sit at home, and reade the while, and save my labour of going:
then arises such an hindering Thought, as thus. I can fit At home, and read the while, and save my labour of going:
av vvz d dt vvg n1, c-acp av. pns11 vmb vvi p-acp n1-an, cc vvi dt n1, cc vvb po11 n1 pp-f vvg:
(12) sermon (DIV2)
703
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3251
I know what the Minister wil say, viz. that it is but faith and obedience we must labour for:
I know what the Minister will say, viz. that it is but faith and Obedience we must labour for:
pns11 vvb q-crq dt n1 vmb vvi, n1 cst pn31 vbz p-acp n1 cc n1 pns12 vmb vvi p-acp:
(12) sermon (DIV2)
703
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3252
And so many other things there may be, and indeed so many, as that they will take us off from the thing we should, and indeed otherwise would doe:
And so many other things there may be, and indeed so many, as that they will take us off from the thing we should, and indeed otherwise would do:
cc av d j-jn n2 a-acp vmb vbi, cc av av d, c-acp cst pns32 vmb vvi pno12 a-acp p-acp dt n1 pns12 vmd, cc av av vmd vdi:
(12) sermon (DIV2)
703
Image 128
3253
It is strange to thinke of the infinit reaching, and racking a mans wit to make excuses, some thought of other is in the way, either it is not now time,
It is strange to think of the infinite reaching, and racking a men wit to make excuses, Some Thought of other is in the Way, either it is not now time,
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(12) sermon (DIV2)
703
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3254
or some thing else there is alway;
or Some thing Else there is always;
cc d n1 av pc-acp vbz av;
(12) sermon (DIV2)
703
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3255
some disputes that reason wil suggest, by which wee contradict our intents, and choake our purposes of doing this or that duty Take heed therefore of canall reason, it is a dangerous thing to word it with God:
Some disputes that reason will suggest, by which we contradict our intents, and choke our Purposes of doing this or that duty Take heed Therefore of canall reason, it is a dangerous thing to word it with God:
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(12) sermon (DIV2)
703
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3256
but when a man once seeth his way before him; then it is hast to fall upon it;
but when a man once sees his Way before him; then it is haste to fallen upon it;
cc-acp c-crq dt n1 a-acp vvz po31 n1 p-acp pno31; cs pn31 vbz n1 pc-acp vvi p-acp pn31;
(12) sermon (DIV2)
703
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3257
let there bee no cunctating, no delaying in the work for some foolish respect: Remember this;
let there be no cunctating, no delaying in the work for Some foolish respect: remember this;
vvb pc-acp vbi dx vvg, dx n-vvg p-acp dt n1 p-acp d j n1: vvb d;
(12) sermon (DIV2)
703
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3258
there is nothing in the world, but may be spoken against; if a man would give way to every reasoning:
there is nothing in the world, but may be spoken against; if a man would give Way to every reasoning:
pc-acp vbz pix p-acp dt n1, cc-acp vmb vbi vvn p-acp; cs dt n1 vmd vvi n1 p-acp d vvg:
(12) sermon (DIV2)
703
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3259
Is there any truth in the world, but may be reasoned against? is there any truth so cleare,
Is there any truth in the world, but may be reasoned against? is there any truth so clear,
vbz a-acp d n1 p-acp dt n1, cc-acp vmb vbi vvn p-acp? vbz pc-acp d n1 av j,
(12) sermon (DIV2)
703
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3260
but wit will find something to say against it? But it is no matter what men,
but wit will find something to say against it? But it is no matter what men,
cc-acp n1 vmb vvi pi pc-acp vvi p-acp pn31? p-acp pn31 vbz dx n1 q-crq n2,
(12) sermon (DIV2)
703
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3261
or thy owne carnall reason say, so Gods word saith otherwise: And therefore away with all such foolish carnall reasonings as these:
or thy own carnal reason say, so God's word Says otherwise: And Therefore away with all such foolish carnal reasonings as these:
cc po21 d j n1 vvi, av npg1 n1 vvz av: cc av av p-acp d d j j n2-vvg p-acp d:
(12) sermon (DIV2)
703
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3262
I would doe such a duty;
I would do such a duty;
pns11 vmd vdi d dt n1;
(12) sermon (DIV2)
703
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3263
but there is a secret suggestion of my heart now, that I thinke it not best to do it,
but there is a secret suggestion of my heart now, that I think it not best to do it,
cc-acp pc-acp vbz dt j-jn n1 pp-f po11 n1 av, cst pns11 vvb pn31 xx av-js pc-acp vdi pn31,
(12) sermon (DIV2)
703
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3264
or I will doe it some other time: but away with these; when wee know what we should doe, fall on it and doe it:
or I will do it Some other time: but away with these; when we know what we should do, fallen on it and do it:
cc pns11 vmb vdi pn31 d j-jn n1: cc-acp av p-acp d; c-crq pns12 vvb r-crq pns12 vmd vdi, vvb p-acp pn31 cc vdb pn31:
(12) sermon (DIV2)
703
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3265
Away with carnall feare, away with feare, take heed of it:
Away with carnal Fear, away with Fear, take heed of it:
av p-acp j n1, av p-acp n1, vvb n1 pp-f pn31:
(12) sermon (DIV2)
703
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3266
Rusticus expectat &c. A countrey man expects at the water side to goe over, he seeth the waterrunning,Rusticus Expects etc. A country man expects At the water side to go over, he sees the waterrunning,
np1 vvi av dt n1 n1 vvz p-acp dt n1 n1 pc-acp vvi a-acp, pns31 vvz dt vvg,
(12) sermon (DIV2)
703
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3267
and is resolved to stay till it was all gone, but hee considered not that it came from a Fountaine:
and is resolved to stay till it was all gone, but he considered not that it Come from a Fountain:
cc vbz vvn pc-acp vvi c-acp pn31 vbds av-d vvn, cc-acp pns31 vvd xx cst pn31 vvd p-acp dt n1:
(12) sermon (DIV2)
703
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3268
And so as there wil be disputes alwais, so there is a spring of difficulties that will arise,
And so as there will be disputes always, so there is a spring of difficulties that will arise,
cc av c-acp pc-acp vmb vbi vvz av, av pc-acp vbz dt n1 pp-f n2 cst vmb vvi,
(12) sermon (DIV2)
703
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3269
as indeed there can beno good action, but there is, or may be some danger, or difficulty in the performing of it;
as indeed there can beno good actium, but there is, or may be Some danger, or difficulty in the performing of it;
c-acp av pc-acp vmb n1 j n1, cc-acp pc-acp vbz, cc vmb vbi d n1, cc n1 p-acp dt n-vvg pp-f pn31;
(12) sermon (DIV2)
703
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3270
and something that may be a restraint against the performance of it; Carnall feare will hinder;
and something that may be a restraint against the performance of it; Carnal Fear will hinder;
cc pi cst vmb vbi dt n1 p-acp dt n1 pp-f pn31; j n1 vmb vvi;
(12) sermon (DIV2)
703
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3271
I shall have some shame, a nick name (it may be) set upon me;
I shall have Some shame, a neck name (it may be) Set upon me;
pns11 vmb vhi d n1, dt n1 n1 (pn31 vmb vbi) vvd p-acp pno11;
(12) sermon (DIV2)
703
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3272
I say carnall feare of shame may hinder, that is an other: but we must rectifie this feare, with the feare of God, nay mortifie it:
I say carnal Fear of shame may hinder, that is an other: but we must rectify this Fear, with the Fear of God, nay mortify it:
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(12) sermon (DIV2)
703
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3273
A man must not respect such foolish things, nor feare some Bug-beares, but fear God: And let that feare extinguish all carnall feare:
A man must not respect such foolish things, nor Fear Some Bugbears, but Fear God: And let that Fear extinguish all carnal Fear:
dt n1 vmb xx vvi d j n2, ccx vvb d j, cc-acp vvb np1: cc vvb d n1 vvi d j n1:
(12) sermon (DIV2)
703
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3274
that (may otherwise discourage and dishearten us in the thoughts of any duty.
that (may otherwise discourage and dishearten us in the thoughts of any duty.
d (np1 av vvi cc vvi pno12 p-acp dt n2 pp-f d n1.
(12) sermon (DIV2)
703
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3275
3. There is likewise carnall sloth, Sloath. and sluggishnesse of our nature, whereby wee learne to delay and put off;
3. There is likewise carnal sloth, Sloth and sluggishness of our nature, whereby we Learn to Delay and put off;
crd pc-acp vbz av j n1, n1 cc n1 pp-f po12 n1, c-crq pns12 vvb pc-acp vvi cc vvi a-acp;
(12) sermon (DIV2)
704
Image 128
3276
and the Devill is ready to envegle us with it, and put it into our heads;
and the devil is ready to envegle us with it, and put it into our Heads;
cc dt n1 vbz j pc-acp vvi pno12 p-acp pn31, cc vvd pn31 p-acp po12 n2;
(12) sermon (DIV2)
704
Image 128
3277
that this may be done soone enough before I die; what, shall I be godly, and holy;
that this may be done soon enough before I die; what, shall I be godly, and holy;
cst d vmb vbi vdn av av-d c-acp pns11 vvb; r-crq, vmb pns11 vbi j, cc j;
(12) sermon (DIV2)
704
Image 128
3278
and be a Saint before I come to heaven: yes I tell you, you must; you must be Saints here;
and be a Saint before I come to heaven: yes I tell you, you must; you must be Saints Here;
cc vbb dt n1 c-acp pns11 vvb p-acp n1: uh pns11 vvb pn22, pn22 vmb; pn22 vmb vbb n2 av;
(12) sermon (DIV2)
704
Image 128
3279
or else you shall never bee Saints there:
or Else you shall never be Saints there:
cc av pn22 vmb av-x vbi n2 pc-acp:
(12) sermon (DIV2)
704
Image 128
3280
Doe not delay, nor dally, nor suffer your corrupt nature therefore to keepe you off, by any reason that can be objected againt this:
Do not Delay, nor dally, nor suffer your corrupt nature Therefore to keep you off, by any reason that can be objected againt this:
vdb xx vvi, ccx vvb, ccx vvb po22 j n1 av pc-acp vvi pn22 a-acp, p-acp d n1 cst vmb vbi vvn j d:
(12) sermon (DIV2)
704
Image 128
3281
Do not fall off from the duty out of a meere sluggishnes, to be loath to put your hands to your mouth, as they say:
Do not fallen off from the duty out of a mere sluggishness, to be loath to put your hands to your Mouth, as they say:
vdb xx vvi a-acp p-acp dt n1 av pp-f dt j n1, pc-acp vbi j pc-acp vvi po22 n2 p-acp po22 n1, c-acp pns32 vvb:
(12) sermon (DIV2)
704
Image 128
3282
loth to put out your hands to reach the Crowne. Take heed of these carnall things.
loath to put out your hands to reach the Crown. Take heed of these carnal things.
j pc-acp vvi av po22 n2 pc-acp vvi dt n1. vvb n1 pp-f d j n2.
(12) sermon (DIV2)
704
Image 128
3283
2. Take heed of worldly distractions : It is a wonder to think, into what a labyrioth, the world leeds a man,
2. Take heed of worldly distractions: It is a wonder to think, into what a labyrioth, the world leeds a man,
crd vvb n1 pp-f j n2: pn31 vbz dt n1 pc-acp vvi, p-acp r-crq dt n1, dt n1 vvz dt n1,
(12) sermon (DIV2)
705
Image 128
3284
if hee will dance after the pipe of it: sometime with this thing, and sometime with the other thing;
if he will dance After the pipe of it: sometime with this thing, and sometime with the other thing;
cs pns31 vmb vvi p-acp dt n1 pp-f pn31: av p-acp d n1, cc av p-acp dt j-jn n1;
(12) sermon (DIV2)
705
Image 128
3285
so that there is no time for any duty to God; doe it I must, and not slothfully;
so that there is no time for any duty to God; do it I must, and not slothfully;
av cst pc-acp vbz dx n1 p-acp d n1 p-acp np1; vdb pn31 pns11 vmb, cc xx av;
(12) sermon (DIV2)
705
Image 128
3286
I see that this is a duty, and there is no excuse to bee made: but the subtilty of the world insinuates it selfe into us;
I see that this is a duty, and there is no excuse to be made: but the subtlety of the world insinuates it self into us;
pns11 vvb cst d vbz dt n1, cc pc-acp vbz dx n1 pc-acp vbi vvn: cc-acp dt n1 pp-f dt n1 vvz pn31 n1 p-acp pno12;
(12) sermon (DIV2)
705
Image 128
3287
drawing us from one taske to an other taske, from one occasion to an other oceasion, from one visite to an other visite; and complement after complement;
drawing us from one task to an other task, from one occasion to an other oceasion, from one visit to an other visit; and compliment After compliment;
vvg pno12 p-acp crd n1 p-acp dt j-jn n1, p-acp crd n1 p-acp dt j-jn n1, p-acp crd vvi p-acp dt n-jn vvi; cc n1 p-acp n1;
(12) sermon (DIV2)
705
Image 128
3288
that a man eats out all his precious time, & cats out al good thoughts,
that a man eats out all his precious time, & cats out all good thoughts,
cst dt n1 vvz av d po31 j n1, cc n2 av d j n2,
(12) sermon (DIV2)
705
Image 128
3289
while a man danceth in that maze, and followeth the world in a wild Goose chafe:
while a man dances in that maze, and follows the world in a wild Goose chafe:
cs dt n1 vvz p-acp d n1, cc vvz dt n1 p-acp dt j n1 vvi:
(12) sermon (DIV2)
705
Image 128
3290
And certainly if a man will stay while all worldly busines bee done, a man shall never have any time for God:
And Certainly if a man will stay while all worldly business be done, a man shall never have any time for God:
cc av-j cs dt n1 vmb vvi cs d j n1 vbi vdn, dt n1 vmb av-x vhi d n1 p-acp np1:
(12) sermon (DIV2)
705
Image 128
3291
But remember one thing is necessary: take your selvs off from worldly distractions, do not plunge your selves over head and eares in the world:
But Remember one thing is necessary: take your selves off from worldly distractions, do not plunge your selves over head and ears in the world:
cc-acp vvb crd n1 vbz j: vvb po22 n2 a-acp p-acp j n2, vdb xx vvi po22 n2 p-acp n1 cc n2 p-acp dt n1:
(12) sermon (DIV2)
705
Image 128
3292
Be not so deep in the world as too too many are; that have nothing left, nor spirit, nor time for God, nor for their own souls:
Be not so deep in the world as too too many Are; that have nothing left, nor Spirit, nor time for God, nor for their own Souls:
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(12) sermon (DIV2)
705
Image 128
3293
But remember NONLATINALPHABET, let not the world have al, bestow some time upon God, some time upon your ownsoules.
But Remember, let not the world have all, bestow Some time upon God, Some time upon your ownsoules.
cc-acp vvb, vvb xx dt n1 vhb d, vvb d n1 p-acp np1, d n1 p-acp po22 n2.
(12) sermon (DIV2)
705
Image 128
3294
2. I will add but a word for the affirmative part, and that is concerning what you must take care of.
2. I will add but a word for the affirmative part, and that is Concerning what you must take care of.
crd pns11 vmb vvi p-acp dt n1 p-acp dt j n1, cc d vbz vvg r-crq pn22 vmb vvi n1 pp-f.
(12) sermon (DIV2)
706
Image 128
3295
In a word, take the hint of al outward opportunities & occasions, when God offers an oportunity of doing him service,
In a word, take the hint of all outward opportunities & occasions, when God offers an opportunity of doing him service,
p-acp dt n1, vvb dt n1 pp-f d j n2 cc n2, c-crq np1 vvz dt n1 pp-f vdg pno31 n1,
(12) sermon (DIV2)
707
Image 128
3296
& of doing any act of obediēce, do it.
& of doing any act of Obedience, do it.
cc pp-f vdg d n1 pp-f n1, vdb pn31.
(12) sermon (DIV2)
707
Image 128
3297
2. And take the hint of inward motions: when the Spirit of God, and the dictate of our conscience, doth say, this is the way, walke in it ;
2. And take the hint of inward motions: when the Spirit of God, and the dictate of our conscience, does say, this is the Way, walk in it;
crd cc vvb dt n1 pp-f j n2: c-crq dt n1 pp-f np1, cc dt vvb pp-f po12 n1, vdz vvi, d vbz dt n1, vvb p-acp pn31;
(12) sermon (DIV2)
708
Image 128
3298
and thou oughtest to doe this; doe it. 1. Take the hint of opportunity, as suppose thou hast an opportunity of prayer ;
and thou Ought to do this; do it. 1. Take the hint of opportunity, as suppose thou hast an opportunity of prayer;
cc pns21 vmd2 p-acp vdi d; vdb pn31. crd vvb dt n1 pp-f n1, p-acp vvb pns21 vh2 dt n1 pp-f n1;
(12) sermon (DIV2)
708
Image 128
3299
take heed of all those creepings, and windings; those serpentine tricks of the flesh and the world that would stay thee;
take heed of all those creepings, and windings; those serpentine tricks of the Flesh and the world that would stay thee;
vvb n1 pp-f d d n2-vvg, cc n2-vvg; d j n2 pp-f dt n1 cc dt n1 cst vmd vvi pno21;
(12) sermon (DIV2)
709
Image 128
3300
and when thou hast an opportunity to prayer offered, lay hold upon it, and make use of it: take I say the occasion;
and when thou hast an opportunity to prayer offered, lay hold upon it, and make use of it: take I say the occasion;
cc c-crq pns21 vh2 dt n1 p-acp n1 vvd, vvb vvb p-acp pn31, cc vvi n1 pp-f pn31: vvb pns11 vvb dt n1;
(12) sermon (DIV2)
709
Image 128
3301
when God hath now led thee to privacy, thou art then where thou maist freely have communion with God:
when God hath now led thee to privacy, thou art then where thou Mayest freely have communion with God:
c-crq np1 vhz av vvn pno21 p-acp n1, pns21 vb2r av c-crq pns21 vm2 av-j vhi n1 p-acp np1:
(12) sermon (DIV2)
709
Image 128
3302
Take also that opportunity, that thou hast offered, to doe good to thy neighbour, while wee have opportunity let us doe good to all:
Take also that opportunity, that thou hast offered, to do good to thy neighbour, while we have opportunity let us do good to all:
vvb av d n1, cst pns21 vh2 vvn, pc-acp vdi j p-acp po21 n1, cs pns12 vhb n1 vvb pno12 vdb j p-acp d:
(12) sermon (DIV2)
709
Image 128
3303
It is not good to let slip any opportunity; that is a certaine truth:
It is not good to let slip any opportunity; that is a certain truth:
pn31 vbz xx j pc-acp vvi vvi d n1; d vbz dt j n1:
(12) sermon (DIV2)
709
Image 128
3304
Doe not neglect therefore, nor slightly, (but upon just ground) let fall any opportunity:
Do not neglect Therefore, nor slightly, (but upon just ground) let fallen any opportunity:
vdb xx vvi av, ccx av-j, (cc-acp p-acp j n1) vvb vvi d n1:
(12) sermon (DIV2)
709
Image 128
3305
when God gives a man an occasion, and an opportunity, it is Gods call; and therefore let no opportunity slip:
when God gives a man an occasion, and an opportunity, it is God's call; and Therefore let no opportunity slip:
c-crq np1 vvz dt n1 dt n1, cc dt n1, pn31 vbz ng1 n1; cc av vvb dx n1 vvi:
(12) sermon (DIV2)
709
Image 128
3306
It may be now, thou hast a good knowledge of the waies of God, thou hast a good affection to it,
It may be now, thou hast a good knowledge of the ways of God, thou hast a good affection to it,
pn31 vmb vbi av, pns21 vh2 dt j n1 pp-f dt n2 pp-f np1, pns21 vh2 dt j n1 p-acp pn31,
(12) sermon (DIV2)
709
Image 128
3307
and thou dost not act yet according to it: but when there comes any opportunity for us, let us take that occasion:
and thou dost not act yet according to it: but when there comes any opportunity for us, let us take that occasion:
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(12) sermon (DIV2)
709
Image 128
3308
let that wind blow us over to God by duty, let that opportunity make all move to God.
let that wind blow us over to God by duty, let that opportunity make all move to God.
vvb d n1 vvb pno12 a-acp p-acp np1 p-acp n1, vvb cst n1 vvi d vvi p-acp np1.
(12) sermon (DIV2)
709
Image 128
3309
2 Take the hint of the motion of Gods Spirit ; I doe not speake of any extraordinary motion, or revelation:
2 Take the hint of the motion of God's Spirit; I do not speak of any extraordinary motion, or Revelation:
crd vvb dt n1 pp-f dt n1 pp-f npg1 n1; pns11 vdb xx vvi pp-f d j n1, cc n1:
(12) sermon (DIV2)
710
Image 128
3310
It is not needfull for me to stay for them;
It is not needful for me to stay for them;
pn31 vbz xx j p-acp pno11 pc-acp vvi p-acp pno32;
(12) sermon (DIV2)
710
Image 128
3311
neither are they such common things, as some fanaticall, and fantastick spirits have, and do imagine (whether out of strength of fancy;
neither Are they such Common things, as Some fanatical, and fantastic spirits have, and do imagine (whither out of strength of fancy;
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(12) sermon (DIV2)
710
Image 128
3312
or wickednesse of policy, I know not) yet notwithstanding the spirit of God hath divers wayes of revelation,
or wickedness of policy, I know not) yet notwithstanding the Spirit of God hath diverse ways of Revelation,
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(12) sermon (DIV2)
710
Image 128
3313
as in his word, or upon some occasion of some acts of the spirit:
as in his word, or upon Some occasion of Some acts of the Spirit:
c-acp p-acp po31 n1, cc p-acp d n1 pp-f d n2 pp-f dt n1:
(12) sermon (DIV2)
710
Image 128
3314
the spirit of grace that God hath planted in a mansheart, that stirs him up to good:
the Spirit of grace that God hath planted in a mansheart, that stirs him up to good:
dt n1 pp-f n1 cst np1 vhz vvn p-acp dt n1, cst vvz pno31 a-acp p-acp j:
(12) sermon (DIV2)
710
Image 128
3315
And this spirit of God doth often times whisper to us, saying, this is a duty thou must doe;
And this Spirit of God does often times whisper to us, saying, this is a duty thou must do;
cc d n1 pp-f np1 vdz av av vvi p-acp pno12, vvg, d vbz dt n1 pns21 vmb vdi;
(12) sermon (DIV2)
710
Image 128
3316
and thy conscience doth witnesse with the spirit that it is so;
and thy conscience does witness with the Spirit that it is so;
cc po21 n1 vdz vvi p-acp dt n1 cst pn31 vbz av;
(12) sermon (DIV2)
710
Image 128
3317
and thy owne affections (if thou hast any heaven ward, duty-ward) do stirre thee also;
and thy own affections (if thou hast any heaven ward, duty-ward) do stir thee also;
cc po21 d n2 (cs pns21 vh2 d n1 n1, n1) vdb vvi pno21 av;
(12) sermon (DIV2)
710
Image 128
3318
now these come on thee, doe not neglect the offer of the spirit; doe not, quench the spirit of God:
now these come on thee, do not neglect the offer of the Spirit; do not, quench the Spirit of God:
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(12) sermon (DIV2)
710
Image 128
3319
Thou hast it may bee, a motion to goe and pray to God, and this comes from a regular ground; and it is also seasonable:
Thou hast it may be, a motion to go and pray to God, and this comes from a regular ground; and it is also seasonable:
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(12) sermon (DIV2)
710
Image 128
3320
doe not lightly then extingtish and quench the spirit through neglect, drive not away the spirit, God is willing to strive with thee,
do not lightly then extingtish and quench the Spirit through neglect, drive not away the Spirit, God is willing to strive with thee,
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(12) sermon (DIV2)
710
Image 128
3321
and thou shalt not drive away the spirit if thou art but •achable, if thou hast but an eare to hear;
and thou shalt not drive away the Spirit if thou art but •achable, if thou hast but an ear to hear;
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(12) sermon (DIV2)
710
Image 128
3322
oh •f God wil sweetly converse with us, and put an h•nt to quicken good motions in us:
o •f God will sweetly converse with us, and put an h•nt to quicken good motions in us:
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(12) sermon (DIV2)
710
Image 128
3323
if hee will (I say). O let us cherish them, by putting ourselves ponduty!
if he will (I say). O let us cherish them, by putting ourselves ponduty!
cs pns31 vmb (pns11 vvb). sy vvb pno12 vvi pno32, p-acp vvg px12 n1!
(12) sermon (DIV2)
710
Image 128
3324
O when God offers the hint by his spirit, take it; take that hint, I say, A man may doe more in an houre of prayer,
O when God offers the hint by his Spirit, take it; take that hint, I say, A man may do more in an hour of prayer,
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(12) sermon (DIV2)
710
Image 128
3325
when hee hath the motions, and the power of the spirit, when the fore-runner of it, is some sweet motion cast into the heart of a man;
when he hath the motions, and the power of the Spirit, when the forerunner of it, is Some sweet motion cast into the heart of a man;
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(12) sermon (DIV2)
710
Image 128
3326
some sweet touch of meditation puts him upon duty, O then I say, a man would make use of the sailes of that hint by that wind, hee might dispatch a great voyage of prayer, and returne richly laden.
Some sweet touch of meditation puts him upon duty, Oh then I say, a man would make use of the sails of that hint by that wind, he might dispatch a great voyage of prayer, and return richly laden.
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(12) sermon (DIV2)
710
Image 128
3327
Doe not loose therfore these opportunities:
Do not lose Therefore these opportunities:
vdb xx vvi av d n2:
(12) sermon (DIV2)
710
Image 128
3328
and so for any other p ar of duty, or obedience, doe notextinguifli or slightly turne back those motions of the spirit of God;
and so for any other p Are of duty, or Obedience, do notextinguifli or slightly turn back those motions of the Spirit of God;
cc av p-acp d j-jn zz vbr pp-f n1, cc n1, vdb j cc av-j vvi av d n2 pp-f dt n1 pp-f np1;
(12) sermon (DIV2)
710
Image 128
3329
those voyces of thy conscience within thee, calling upon thee for the performance of duty, doe not neglect it,
those voices of thy conscience within thee, calling upon thee for the performance of duty, do not neglect it,
d n2 pp-f po21 n1 p-acp pno21, vvg p-acp pno21 p-acp dt n1 pp-f n1, vdb xx vvi pn31,
(12) sermon (DIV2)
710
Image 128
3330
but let that time bee thy time; for now it is a time of winning grace;
but let that time be thy time; for now it is a time of winning grace;
cc-acp vvb d n1 vbi po21 n1; c-acp av pn31 vbz dt n1 pp-f j-vvg n1;
(12) sermon (DIV2)
710
Image 128
3331
and God that hath stirred thee up, will certainly strengthen thee: when I am private, and am at leasure, then is a peculiar and proper time,
and God that hath stirred thee up, will Certainly strengthen thee: when I am private, and am At leisure, then is a peculiar and proper time,
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(12) sermon (DIV2)
710
Image 128
3332
and when Gods spirit moves me, and telleth me this is the time, make use of this efficacious motion.
and when God's Spirit moves me, and Telleth me this is the time, make use of this efficacious motion.
cc c-crq npg1 n1 vvz pno11, cc vvz pno11 d vbz dt n1, vvb n1 pp-f d j n1.
(12) sermon (DIV2)
710
Image 128
3333
3. There remaines now the third thing in this branch, viz. to propound some considerations to presse on this duty.
3. There remains now the third thing in this branch, viz. to propound Some considerations to press on this duty.
crd a-acp vvz av dt ord n1 p-acp d n1, n1 pc-acp vvi d n2 pc-acp vvi p-acp d n1.
(12) sermon (DIV2)
711
Image 128
3334
To dispatch that, I shall propound but some two, or three.
To dispatch that, I shall propound but Some two, or three.
pc-acp vvi d, pns11 vmb vvi p-acp d crd, cc crd.
(12) sermon (DIV2)
712
Image 128
3335
1. Consider that obedience is the scope, and the end, and the perfection of both the former ;
1. Consider that Obedience is the scope, and the end, and the perfection of both the former;
crd np1 cst n1 vbz dt n1, cc dt n1, cc dt n1 pp-f d dt j;
(12) sermon (DIV2)
713
Image 128
3336
the very top, and crowne of knowledge and affections; the very height that they reach unto:
the very top, and crown of knowledge and affections; the very height that they reach unto:
dt j n1, cc n1 pp-f n1 cc n2; dt j n1 cst pns32 vvb p-acp:
(12) sermon (DIV2)
713
Image 128
3337
knowledge is give that we may bee the fitter to obey: and affections are given but to stirre us up to obeditence;
knowledge is give that we may be the fitter to obey: and affections Are given but to stir us up to obeditence;
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(12) sermon (DIV2)
713
Image 128
3338
and therefore we shall loose the fruit, and scope, and the end of all the other preparatives,
and Therefore we shall lose the fruit, and scope, and the end of all the other preparatives,
cc av pns12 vmb vvi dt n1, cc n1, cc dt n1 pp-f d dt j-jn n2,
(12) sermon (DIV2)
713
Image 128
3339
if we do not adde this:
if we do not add this:
cs pns12 vdb xx vvi d:
(12) sermon (DIV2)
713
Image 128
3340
All acts of our understandings and affections will be imperfect, if we doe not adde obedience:
All acts of our understandings and affections will be imperfect, if we do not add Obedience:
d n2 pp-f po12 n2 cc n2 vmb vbi j, cs pns12 vdb xx vvi n1:
(12) sermon (DIV2)
713
Image 128
3341
for that is the scope and end why God gives the other: why the Spirit of God worketh the other in a mans heart;
for that is the scope and end why God gives the other: why the Spirit of God works the other in a men heart;
c-acp d vbz dt n1 cc n1 c-crq np1 vvz dt n-jn: c-crq dt n1 pp-f np1 vvz dt j-jn p-acp dt ng1 n1;
(12) sermon (DIV2)
713
Image 128
3342
it is all but to prepare a man for this:
it is all but to prepare a man for this:
pn31 vbz d p-acp pc-acp vvi dt n1 p-acp d:
(12) sermon (DIV2)
713
Image 128
3343
Now if a man be furnished with armes to fight, he must fight when he is called to use them:
Now if a man be furnished with arms to fight, he must fight when he is called to use them:
av cs dt n1 vbi vvn p-acp n2 pc-acp vvi, pns31 vmb vvi c-crq pns31 vbz vvn pc-acp vvi pno32:
(12) sermon (DIV2)
713
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3344
And so in this case, when God giveth a man affections, and endowments, if a man use them not, what is hee the better?
And so in this case, when God gives a man affections, and endowments, if a man use them not, what is he the better?
cc av p-acp d n1, c-crq np1 vvz dt n1 n2, cc n2, cs dt n1 vvb pno32 xx, q-crq vbz pns31 dt j?
(12) sermon (DIV2)
713
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2. This is the very seale of the truth of both the former: A man can have no assurance that hee hath knowledge that is saving;
2. This is the very seal of the truth of both the former: A man can have no assurance that he hath knowledge that is Saving;
crd d vbz dt j vvi pp-f dt n1 pp-f d dt j: dt n1 vmb vhi dx n1 cst pns31 vhz n1 cst vbz vvg;
(12) sermon (DIV2)
714
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or that his affections are such as are right; except both these shew themselves by inclining us to obedience;
or that his affections Are such as Are right; except both these show themselves by inclining us to Obedience;
cc cst po31 n2 vbr d c-acp vbr j-jn; c-acp d d vvb px32 p-acp vvg pno12 p-acp n1;
(12) sermon (DIV2)
714
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3347
for there is a natural l dependency betweene this and the former; betweene the actions of obedience, and the root that I spake of:
for there is a natural l dependency between this and the former; between the actions of Obedience, and the root that I spoke of:
c-acp pc-acp vbz dt j sy n1 p-acp d cc dt j; p-acp dt n2 pp-f n1, cc dt n1 cst pns11 vvd pp-f:
(12) sermon (DIV2)
714
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3348
It is impossible but they must breake forth, and shew themselves in actions (at least) in seasonable time:
It is impossible but they must break forth, and show themselves in actions (At least) in seasonable time:
pn31 vbz j p-acp pns32 vmb vvi av, cc vvi px32 p-acp n2 (p-acp ds) p-acp j n1:
(12) sermon (DIV2)
714
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3349
It is true the tree doth not alway shew the life of it, by the leaves and fruit; (they are something separated from life) but yet that tree that doth not shew, (though it lye dead all the winter) that it lives in the spring;
It is true the tree does not always show the life of it, by the leaves and fruit; (they Are something separated from life) but yet that tree that does not show, (though it lie dead all the winter) that it lives in the spring;
pn31 vbz j dt n1 vdz xx av vvi dt n1 pp-f pn31, p-acp dt n2 cc n1; (pns32 vbr pi vvn p-acp n1) cc-acp av d n1 cst vdz xx vvi, (cs pn31 vvb j d dt n1) cst pn31 vvz p-acp dt n1;
(12) sermon (DIV2)
714
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3350
I say if it doe not spring up in the Sun-shine in summer; if it doe not then flourish, it is dead:
I say if it do not spring up in the Sunshine in summer; if it do not then flourish, it is dead:
pns11 vvb cs pn31 vdb xx vvi a-acp p-acp dt n1 p-acp n1; cs pn31 vdb xx av vvi, pn31 vbz j:
(12) sermon (DIV2)
714
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3351
So in this case, certainely though actions doe not alwayes accompany us; a mans affections may bee strong in him;
So in this case, Certainly though actions do not always accompany us; a men affections may be strong in him;
av p-acp d n1, av-j c-acp n2 vdb xx av vvi pno12; dt ng1 n2 vmb vbi j p-acp pno31;
(12) sermon (DIV2)
714
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3352
but yet there is more required to action, then affection: the intrinsecal character of grace lieth principally in the affections:
but yet there is more required to actium, then affection: the intrinsical character of grace lies principally in the affections:
cc-acp av pc-acp vbz av-dc vvn p-acp n1, cs n1: dt j n1 pp-f n1 vvz av-j p-acp dt n2:
(12) sermon (DIV2)
714
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3353
and therfore when a man comes to an inward breach, that is the worst: the externals may faile, and the Apostle complained of that, Miserable man that I am:
and Therefore when a man comes to an inward breach, that is the worst: the externals may fail, and the Apostle complained of that, Miserable man that I am:
cc av c-crq dt n1 vvz p-acp dt j n1, cst vbz dt js: dt n2-j vmb vvi, cc dt n1 vvd pp-f d, j n1 cst pns11 vbm:
(12) sermon (DIV2)
714
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3354
his will was good, his affections were good, but hee had not power to act; But yet when there is a season of actions, and all things concurre;
his will was good, his affections were good, but he had not power to act; But yet when there is a season of actions, and all things concur;
po31 n1 vbds j, po31 n2 vbdr j, cc-acp pns31 vhd xx n1 pc-acp vvi; cc-acp av c-crq pc-acp vbz dt n1 pp-f n2, cc d n2 vvb;
(12) sermon (DIV2)
714
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3355
when God affords other conveniences in abundance to produceactions, if a man doth not bring forth action then, certainely I will conclude that knowledge is dead knowledge,
when God affords other conveniences in abundance to produceactions, if a man does not bring forth actium then, Certainly I will conclude that knowledge is dead knowledge,
c-crq np1 vvz j-jn n2 p-acp n1 p-acp n2, cs dt n1 vdz xx vvi av n1 av, av-j pns11 vmb vvi d n1 vbz j n1,
(12) sermon (DIV2)
714
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and those affections are dead, that life is gone out of him, or else it would shew it selfe in this warme summer,
and those affections Are dead, that life is gone out of him, or Else it would show it self in this warm summer,
cc d n2 vbr j, cst n1 vbz vvn av pp-f pno31, cc av pn31 vmd vvi pn31 n1 p-acp d j n1,
(12) sermon (DIV2)
714
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3357
and wee should see both leaves and fruit:
and we should see both leaves and fruit:
cc pns12 vmd vvi d n2 cc n1:
(12) sermon (DIV2)
714
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3358
for it cannot lye hidden, (if a man have affection to God) but it will break forth upon occasion:
for it cannot lie hidden, (if a man have affection to God) but it will break forth upon occasion:
c-acp pn31 vmbx vvi vvn, (cs dt n1 vhb n1 p-acp np1) cc-acp pn31 vmb vvi av p-acp n1:
(12) sermon (DIV2)
714
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3359
Obedience therefore is the seale of truth;
obedience Therefore is the seal of truth;
n1 av vbz dt n1 pp-f n1;
(12) sermon (DIV2)
714
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3360
& we can never evidence the truth of our knowledge, and our affections, except upon occasion wee shew it by the fruitfulnesse of our actions.
& we can never evidence the truth of our knowledge, and our affections, except upon occasion we show it by the fruitfulness of our actions.
cc pns12 vmb av-x n1 dt n1 pp-f po12 n1, cc po12 n2, c-acp p-acp n1 pns12 vvb pn31 p-acp dt n1 pp-f po12 n2.
(12) sermon (DIV2)
714
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3. And againe this obedience is the Seale and immediate root of all these ends, which wee shall propound to our selves:
3. And again this Obedience is the Seal and immediate root of all these ends, which we shall propound to our selves:
crd cc av d n1 vbz dt vvi cc j n1 pp-f d d n2, r-crq pns12 vmb vvi p-acp po12 n2:
(12) sermon (DIV2)
715
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3362
It is the immediate root of our Consolation: A man may gather comfort from his obedience to God, in the performance of duty:
It is the immediate root of our Consolation: A man may gather Comfort from his Obedience to God, in the performance of duty:
pn31 vbz dt j n1 pp-f po12 n1: dt n1 vmb vvi n1 p-acp po31 n1 p-acp np1, p-acp dt n1 pp-f n1:
(12) sermon (DIV2)
715
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3363
I doe not say it is the proper root, but it is the most immediate root;
I do not say it is the proper root, but it is the most immediate root;
pns11 vdb xx vvi pn31 vbz dt j n1, p-acp pn31 vbz dt av-ds j n1;
(12) sermon (DIV2)
715
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3364
for you know apples doe not grow out of the root of the tree;
for you know Apples do not grow out of the root of the tree;
c-acp pn22 vvb n2 vdb xx vvi av pp-f dt n1 pp-f dt n1;
(12) sermon (DIV2)
715
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3365
but they grow out of the top of the branches, and yet they grow by vertue of the root:
but they grow out of the top of the branches, and yet they grow by virtue of the root:
cc-acp pns32 vvb av pp-f dt n1 pp-f dt n2, cc av pns32 vvb p-acp n1 pp-f dt n1:
(12) sermon (DIV2)
715
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3366
but the branch is the most proper place on which they are to grow: So it is in this case;
but the branch is the most proper place on which they Are to grow: So it is in this case;
cc-acp dt n1 vbz dt av-ds j n1 p-acp r-crq pns32 vbr pc-acp vvi: av pn31 vbz p-acp d n1;
(12) sermon (DIV2)
715
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3367
comfort is immediately gathered as it were from the forecite in the actions, in the utmost branches of the actuall obedience:
Comfort is immediately gathered as it were from the forecite in the actions, in the utmost branches of the actual Obedience:
n1 vbz av-j vvn c-acp pn31 vbdr p-acp dt vvi p-acp dt n2, p-acp dt j n2 pp-f dt j n1:
(12) sermon (DIV2)
715
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3368
Immediately wee have but little comfort from our affections, because wee have bu• little assurance of the sincerity of our affections;
Immediately we have but little Comfort from our affections, Because we have bu• little assurance of the sincerity of our affections;
av-j pns12 vhb p-acp j n1 p-acp po12 n2, c-acp pns12 vhb n1 j n1 pp-f dt n1 pp-f po12 n2;
(12) sermon (DIV2)
715
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3369
but our comfort is gathered, and multiplied in our abounding in the worke of the Lord:
but our Comfort is gathered, and multiplied in our abounding in the work of the Lord:
cc-acp po12 n1 vbz vvn, cc vvn p-acp po12 vvg p-acp dt n1 pp-f dt n1:
(12) sermon (DIV2)
715
Image 128
3370
The more obedience, the more comfort: I cannot expresse it better then thus: A mans body is warme when his clothes are on him, to keep him warme:
The more Obedience, the more Comfort: I cannot express it better then thus: A men body is warm when his clothes Are on him, to keep him warm:
dt av-dc n1, dt av-dc n1: pns11 vmbx vvi pn31 jc cs av: dt ng1 n1 vbz j c-crq po31 n2 vbr p-acp pno31, pc-acp vvi pno31 vvi:
(12) sermon (DIV2)
715
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3371
the clothes give mee not that warmth that I have; but my body, and yet the clothes keepe me in warmth;
the clothes give me not that warmth that I have; but my body, and yet the clothes keep me in warmth;
dt n2 vvb pno11 xx cst n1 cst pns11 vhb; cc-acp po11 n1, cc av dt n2 vvb pno11 p-acp n1;
(12) sermon (DIV2)
715
Image 128
3372
for without them I should suffer some cold in my externall parts. And so it is in this case:
for without them I should suffer Some cold in my external parts. And so it is in this case:
c-acp p-acp pno32 pns11 vmd vvi d n-jn p-acp po11 j n2. cc av pn31 vbz p-acp d n1:
(12) sermon (DIV2)
715
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3373
Though our comfort doe not originally arise from our obedience, yet our obedience keepes our comfort warme:
Though our Comfort do not originally arise from our Obedience, yet our Obedience keeps our Comfort warm:
cs po12 n1 vdb xx av-j vvb p-acp po12 n1, av po12 n1 vvz po12 n1 j:
(12) sermon (DIV2)
715
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3374
The more wee compasse our selves about with obedience, the more we heape up things, and doe them according to the rule of Gods word, and our conscience;
The more we compass our selves about with Obedience, the more we heap up things, and do them according to the Rule of God's word, and our conscience;
dt av-dc pns12 vvi po12 n2 a-acp p-acp n1, dt av-dc pns12 vvb a-acp n2, cc vdb pno32 vvg p-acp dt n1 pp-f npg1 n1, cc po12 n1;
(12) sermon (DIV2)
715
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3375
the more we abound in these things, the more wee keepe our comfort warme:
the more we abound in these things, the more we keep our Comfort warm:
dt av-dc pns12 vvb p-acp d n2, dt av-dc pns12 vvb po12 n1 j:
(12) sermon (DIV2)
715
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3376
out of what feare or love we doe them to God, there is the vitall excellency of them:
out of what Fear or love we do them to God, there is the vital excellency of them:
av pp-f r-crq n1 cc vvb pns12 vdb pno32 p-acp np1, pc-acp vbz dt j n1 pp-f pno32:
(12) sermon (DIV2)
715
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3377
but this is mightily cherished by these breakings out in actions of obedience; it is the seale of our own consolation.
but this is mightily cherished by these breakings out in actions of Obedience; it is the seal of our own consolation.
cc-acp d vbz av-j vvn p-acp d n2 av p-acp n2 pp-f n1; pn31 vbz dt n1 pp-f po12 d n1.
(12) sermon (DIV2)
715
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2. The edification of our neighbour, which should be an other end wee should aime at: 2. The edification of our neighbour, which should be an other end we should aim At:
crd dt n1 pp-f po12 n1, r-crq vmd vbi dt j-jn n1 pns12 vmd vvi p-acp:
(12) sermon (DIV2)
716
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3379
wee should depend more upon our obedience, then upon any thing else for that end:
we should depend more upon our Obedience, then upon any thing Else for that end:
pns12 vmd vvi av-dc p-acp po12 n1, av p-acp d n1 av p-acp d n1:
(12) sermon (DIV2)
716
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3380
Indeed knowledge may be a meanes to edifie, and so may our affections too, but all this cannot doe any good without action: Let your workes be seene before men, that they may glorifie your heavenly Father:
Indeed knowledge may be a means to edify, and so may our affections too, but all this cannot do any good without actium: Let your works be seen before men, that they may Glorify your heavenly Father:
av n1 vmb vbi dt n2 pc-acp vvi, cc av vmb po12 n2 av, cc-acp d d vmbx vdi d j p-acp n1: vvb po22 n2 vbb vvn p-acp n2, cst pns32 vmb vvi po22 j n1:
(12) sermon (DIV2)
716
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3381
we provoke others by our holy patterne; Some thing may lye in us, which they cannot take notice of;
we provoke Others by our holy pattern; some thing may lie in us, which they cannot take notice of;
pns12 vvi n2-jn p-acp po12 j n1; d n1 vmb vvi p-acp pno12, r-crq pns32 vmbx vvi n1 pp-f;
(12) sermon (DIV2)
716
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3382
our knowledge and affections may lye hid:
our knowledge and affections may lie hid:
po12 n1 cc n2 vmb vvi vvn:
(12) sermon (DIV2)
716
Image 128
3383
they will not have the treasure of grace, except it be manifested to them, by workes of obedience,
they will not have the treasure of grace, except it be manifested to them, by works of Obedience,
pns32 vmb xx vhi dt n1 pp-f n1, c-acp pn31 vbb vvn p-acp pno32, p-acp n2 pp-f n1,
(12) sermon (DIV2)
716
Image 128
3384
as of instruction to them, or reproofe with tendernesse of heart; our edification, and building up of our neighbour, flowes from such actions.
as of instruction to them, or reproof with tenderness of heart; our edification, and building up of our neighbour, flows from such actions.
c-acp pp-f n1 p-acp pno32, cc n1 p-acp n1 pp-f n1; po12 n1, cc vvg a-acp pp-f po12 n1, vvz p-acp d n2.
(12) sermon (DIV2)
716
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3385
As the Candell doth shine through every pane of the Lanthorne to give light: so our knowledge and affection shines through every act of obedience to edifie our neighbour.
As the Candle does shine through every Bread of the Lanthorn to give Light: so our knowledge and affection shines through every act of Obedience to edify our neighbour.
p-acp dt n1 vdz vvi p-acp d n1 pp-f dt n1 pc-acp vvi n1: av po12 n1 cc n1 vvz p-acp d n1 pp-f n1 pc-acp vvi po12 n1.
(12) sermon (DIV2)
716
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3386
And this is the way to glorifie God, and adorne Religion; to beautifie that, and cast an honour upon it:
And this is the Way to Glorify God, and adorn Religion; to beautify that, and cast an honour upon it:
cc d vbz dt n1 p-acp vvi np1, cc vvi n1; pc-acp vvi d, cc vvd dt n1 p-acp pn31:
(12) sermon (DIV2)
717
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3387
If wee know, and can talke of Religion, and will be contentious for it; in truth it is some-thing; But alas it is nothing:
If we know, and can talk of Religion, and will be contentious for it; in truth it is something; But alas it is nothing:
cs pns12 vvb, cc vmb vvi pp-f n1, cc vmb vbi j p-acp pn31; p-acp n1 pn31 vbz pi; cc-acp uh pn31 vbz pix:
(12) sermon (DIV2)
717
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3388
So farre as our way tends to the glory of God, it is in actions of obedience:
So Far as our Way tends to the glory of God, it is in actions of Obedience:
av av-j c-acp po12 n1 vvz p-acp dt n1 pp-f np1, pn31 vbz p-acp n2 pp-f n1:
(12) sermon (DIV2)
717
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3389
our knowledge, or our affections immediately doe not glorifie God:
our knowledge, or our affections immediately do not Glorify God:
po12 n1, cc po12 n2 av-j vdb xx vvi np1:
(12) sermon (DIV2)
717
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3390
It is alone our actions of obedience, that put an honour, and glory, and beauty upon God,
It is alone our actions of Obedience, that put an honour, and glory, and beauty upon God,
pn31 vbz j po12 n2 pp-f n1, cst vvd dt n1, cc n1, cc n1 p-acp np1,
(12) sermon (DIV2)
717
Image 128
3391
and upon the religion of God:
and upon the Religion of God:
cc p-acp dt n1 pp-f np1:
(12) sermon (DIV2)
717
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3392
whereas Religion fares ill, if men be all in tongue, and nothing in deed, or actions:
whereas Religion fares ill, if men be all in tongue, and nothing in deed, or actions:
cs n1 vvz j-jn, cs n2 vbb d p-acp n1, cc pix p-acp n1, cc n2:
(12) sermon (DIV2)
717
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3393
If we put all in our pretence of affections of holinesse; and walke not in the actions of holinesse;
If we put all in our pretence of affections of holiness; and walk not in the actions of holiness;
cs pns12 vvb d p-acp po12 n1 pp-f n2 pp-f n1; cc vvb xx p-acp dt n2 pp-f n1;
(12) sermon (DIV2)
717
Image 128
3394
this will be a disgrace, and scandall to Religion:
this will be a disgrace, and scandal to Religion:
d vmb vbi dt n1, cc n1 p-acp n1:
(12) sermon (DIV2)
717
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3395
The performance of holy actions, makes men see the beauty and excellency of Religion, and doth strongly advance the kingdome of God, and the glory of God:
The performance of holy actions, makes men see the beauty and excellency of Religion, and does strongly advance the Kingdom of God, and the glory of God:
dt n1 pp-f j n2, vvz n2 vvi dt n1 cc n1 pp-f n1, cc vdz av-j vvi dt n1 pp-f np1, cc dt n1 pp-f np1:
(12) sermon (DIV2)
717
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3396
I had thought to have added something in a generall way:
I had Thought to have added something in a general Way:
pns11 vhd vvn pc-acp vhi vvn pi p-acp dt j n1:
(12) sermon (DIV2)
717
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3397
that wee should take heed that we do aime at all these; viz. knowledge, and affections, that we should take heed that we do aim At all these; viz. knowledge, and affections,
cst pns12 vmd vvi n1 cst pns12 vdb vvb p-acp d d; n1 n1, cc n2,
(12) sermon (DIV2)
717
Image 128
3398
and obedience, I say to exhort you to aime at all these: because none of these alone are sufficient to note our sincerity ;
and Obedience, I say to exhort you to aim At all these: Because none of these alone Are sufficient to note our sincerity;
cc n1, pns11 vvb pc-acp vvi pn22 pc-acp vvi p-acp d d: c-acp pix pp-f d av-j vbr j pc-acp vvi po12 n1;
(12) sermon (DIV2)
717
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3399
nor to support us in misery ; nor advance us to felicity, and happinesse: But every one of them must goe together;
nor to support us in misery; nor advance us to felicity, and happiness: But every one of them must go together;
ccx p-acp vvb pno12 p-acp n1; ccx vvb pno12 p-acp n1, cc n1: cc-acp d crd pp-f pno32 vmb vvi av;
(12) sermon (DIV2)
717
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3400
And therefore take heed of all;
And Therefore take heed of all;
cc av vvb n1 pp-f d;
(12) sermon (DIV2)
717
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3401
for all these doe but make up the way to the true happinesse, the thing that is so desireable as in the first point, that is so miserable if it be only in the world,
for all these do but make up the Way to the true happiness, the thing that is so desirable as in the First point, that is so miserable if it be only in the world,
p-acp d d vdb p-acp vvi a-acp dt n1 p-acp dt j n1, dt n1 cst vbz av j c-acp p-acp dt ord n1, cst vbz av j cs pn31 vbb j p-acp dt n1,
(12) sermon (DIV2)
717
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3402
as in the second point, that is reall and royall, if we possesse our selves of God, as in the third point;
as in the second point, that is real and royal, if we possess our selves of God, as in the third point;
c-acp p-acp dt ord n1, cst vbz j cc j, cs pns12 vvb po12 n2 pp-f np1, c-acp p-acp dt ord n1;
(12) sermon (DIV2)
717
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3403
and the thing that is attaineable to by these things, as in this last point:
and the thing that is attainable to by these things, as in this last point:
cc dt n1 cst vbz j p-acp p-acp d n2, c-acp p-acp d ord n1:
(12) sermon (DIV2)
717
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3404
and therefore we must set upon this way, which will bring to that happinesse we desire.
and Therefore we must Set upon this Way, which will bring to that happiness we desire.
cc av pns12 vmb vvi p-acp d n1, r-crq vmb vvi p-acp d n1 pns12 vvb.
(12) sermon (DIV2)
717
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3405
If we doe but well weigh (to passe by the necessity of the thing; we cannot be without happinesse, it is a thing no man can want:
If we do but well weigh (to pass by the necessity of the thing; we cannot be without happiness, it is a thing no man can want:
cs pns12 vdb p-acp av vvb (p-acp vvi p-acp dt n1 pp-f dt n1; pns12 vmbx vbi p-acp n1, pn31 vbz dt n1 dx n1 vmb vvi:
(12) sermon (DIV2)
718
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3406
and to passe by the opportunities of grace that GOD hath given us, to bring our selves in a way for the attaining of happinesse;
and to pass by the opportunities of grace that GOD hath given us, to bring our selves in a Way for the attaining of happiness;
cc pc-acp vvi p-acp dt n2 pp-f n1 cst np1 vhz vvn pno12, p-acp vvi po12 n2 p-acp dt n1 p-acp dt vvg pp-f n1;
(12) sermon (DIV2)
718
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3407
to passe by all these I say) the mortality of man, and the mutability of the times :
to pass by all these I say) the mortality of man, and the mutability of the times:
pc-acp vvi p-acp d d pns11 vvb) dt n1 pp-f n1, cc dt n1 pp-f dt n2:
(12) sermon (DIV2)
718
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and there is nothing in the world that can secure us, or ensure us of any good:
and there is nothing in the world that can secure us, or ensure us of any good:
cc pc-acp vbz pix p-acp dt n1 cst vmb vvi pno12, cc vvb pno12 pp-f d j:
(12) sermon (DIV2)
718
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3409
Let us therfore labour after this, to ensure this happinesse to our soules;
Let us Therefore labour After this, to ensure this happiness to our Souls;
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(12) sermon (DIV2)
718
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3410
that what ever come we may be sure of this, and if we be we shall doe well: that what ever come we may be sure of this, and if we be we shall do well:
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(12) sermon (DIV2)
718
Image 128
3411
I cannot ensure you of anything that you have; you are now rich, I cannot ensure you shall be long so:
I cannot ensure you of anything that you have; you Are now rich, I cannot ensure you shall be long so:
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(12) sermon (DIV2)
718
Image 128
3412
I cannot ensure you of your health: you are now healthful and strong, but I cannot ensure it:
I cannot ensure you of your health: you Are now healthful and strong, but I cannot ensure it:
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(12) sermon (DIV2)
718
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3413
I can not ensure your lives, you are living now, but how long ye shall you nor I know not:
I can not ensure your lives, you Are living now, but how long you shall you nor I know not:
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(12) sermon (DIV2)
718
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3414
I can only ensure you of this, God and your happinesse ; if you have God you shall have happinesse;
I can only ensure you of this, God and your happiness; if you have God you shall have happiness;
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(12) sermon (DIV2)
718
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3415
yea I can ensure you of your God, and happinesse in this way: and then whether I am rich, or poore;
yea I can ensure you of your God, and happiness in this Way: and then whither I am rich, or poor;
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(12) sermon (DIV2)
718
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3416
whether I am sicke or well; whether I live or dye;
whither I am sick or well; whither I live or die;
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(12) sermon (DIV2)
718
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3417
If I can be insured of this, that I shall be a happy man, I have all,
If I can be insured of this, that I shall be a happy man, I have all,
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(12) sermon (DIV2)
718
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3418
if I can make that sure:
if I can make that sure:
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(12) sermon (DIV2)
718
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3419
and this is the way to it, by walking this way, you and I may attaine it:
and this is the Way to it, by walking this Way, you and I may attain it:
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(12) sermon (DIV2)
718
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3420
Labour therefore to get sound knowledge; and joyne to that soveraigne affections; and to crowne both with sincere obedience:
Labour Therefore to get found knowledge; and join to that sovereign affections; and to crown both with sincere Obedience:
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(12) sermon (DIV2)
718
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3421
and this way will assure us of it; viz. that what ever come wee shall be happy. ⁂
and this Way will assure us of it; viz. that what ever come we shall be happy. ⁂
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(12) sermon (DIV2)
718
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