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SERMONS PREAched at Feuersham in Kent. Lament. 3. 40. Let vs search and try our waies, and turne againe vnto the Lord.
SERMONS PREAched At Feversham in Kenned. Lament. 3. 40. Let us search and try our ways, and turn again unto the Lord.
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THis mournefull prophet, Ieremy, hauing in part described & declared the perplexed and lamentable cōdition of his countrymen,
THis mournful Prophet, Ieremy, having in part described & declared the perplexed and lamentable condition of his countrymen,
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and both testified and iustified, as wel the righteousnes of God in afflicting them for the multitude of their transgressions,
and both testified and justified, as well the righteousness of God in afflicting them for the multitude of their transgressions,
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as his mercie in moderating their misery, and preseruing them from a full and finall destruction;
as his mercy in moderating their misery, and preserving them from a full and final destruction;
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hee doth in these words propound vnto them a very serious and sober exhorta•ion, consisting of three branches.
he does in these words propound unto them a very serious and Sobrium exhorta•ion, consisting of three branches.
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The first is conteined in the three former words, Let vs s•arch. That is to say, let vs diligently inquire after, seeke, and labour to find out.
The First is contained in the three former words, Let us s•arch. That is to say, let us diligently inquire After, seek, and labour to find out.
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The second is couched in the next wordes, And trie our waies. That is, let vs proue our thoughts, our words & workes,
The second is couched in the next words, And try our ways. That is, let us prove our thoughts, our words & works,
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after that by diligent and due searching we haue found them out. The third is comprehended in the last words, And turne again vnto the Lord.
After that by diligent and due searching we have found them out. The third is comprehended in the last words, And turn again unto the Lord.
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That is, after exact inquiry & faithfull examination, let vs relinquish and abandon all that is amisse, repenting of it,
That is, After exact inquiry & faithful examination, let us relinquish and abandon all that is amiss, repenting of it,
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and relenting for it, and let vs come home againe vnto our father, and turne backe vnto his waies, from which we haue gone astray like stragling sheepe.
and relenting for it, and let us come home again unto our father, and turn back unto his ways, from which we have gone astray like straggling sheep.
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Then instructions are many, both excellent and profitable.
Then instructions Are many, both excellent and profitable.
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For so much as the holy Ghost doth in the fore-front of this exhortation aduertise vs to search out our waies: For so much as the holy Ghost does in the forefront of this exhortation advertise us to search out our ways:
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I conclude and gather, that this is a duty necessary to bee performed of euery sinner that desireth to make a sound conue•sion of his sinnes.
I conclude and gather, that this is a duty necessary to be performed of every sinner that Desires to make a found conue•sion of his Sins.
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Because it is a dutie so much neglected, I wil vse some arguments to incite and perswade you to the practise of it.
Because it is a duty so much neglected, I will use Some Arguments to incite and persuade you to the practice of it.
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In the first place, consider that it is not man but GOD which commandeth vs to make this search.
In the First place, Consider that it is not man but GOD which commands us to make this search.
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For the whole Scripture (whereof this sentence is a part) is giuen by inspiration from God, For the Whole Scripture (whereof this sentence is a part) is given by inspiration from God,
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and the holy men of God, (whereof this Prophet was not the last, nor yet the leas•) did all of them speake and preach as they were carried and directed by the spirit of God.
and the holy men of God, (whereof this Prophet was not the last, nor yet the leas•) did all of them speak and preach as they were carried and directed by the Spirit of God.
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Homage belongeth to a King, honour to a father, and obedience to a maister. God is our King, our Father, our Lord & Maister. Homage belongeth to a King, honour to a father, and Obedience to a master. God is our King, our Father, our Lord & Master.
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He is the onely law-giuer, that is onely able to saue and destroy. He exhorteth vs to search our waies: He is the only lawgiver, that is only able to save and destroy. He exhorteth us to search our ways:
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therefore as we respect his grace, & feare his anger, as we would not be reputed & regarded as disloyal subiects, disobedient children, rebellious and refractary seruants, let vs in al humility of heart,
Therefore as we respect his grace, & Fear his anger, as we would not be reputed & regarded as disloyal Subjects, disobedient children, rebellious and refractory Servants, let us in all humility of heart,
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and sincerity of soule and conscience submit and obey.
and sincerity of soul and conscience submit and obey.
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Secondly, wee shal not know our waies, what they are, and whither they lead, vnlesse we take some paines in searching of them out.
Secondly, we shall not know our ways, what they Are, and whither they led, unless we take Some pains in searching of them out.
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A Prince cannot know the state of his kingdom, a phisitian cannot discern the constitution and habit of a mans body, without some good & cōpetent search and inquisition:
A Prince cannot know the state of his Kingdom, a Physician cannot discern the constitution and habit of a men body, without Some good & competent search and inquisition:
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so no man can iudge of the condition and state of his soule and body,
so no man can judge of the condition and state of his soul and body,
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& know the case and quality of the kingdom of his heart, except by searching he doe labour to attaine thereunto.
& know the case and quality of the Kingdom of his heart, except by searching he do labour to attain thereunto.
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He that knoweth not his waies, cannot examine them:
He that Knoweth not his ways, cannot examine them:
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how then shall he be able to reuert and turne from them if they be not good? On the contrarie, our searching of them is a very good furtherance & preparatiue to our triall of them, and turning from them;
how then shall he be able to revert and turn from them if they be not good? On the contrary, our searching of them is a very good furtherance & preparative to our trial of them, and turning from them;
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like the needle, which prepares a way for the threed, which followeth it.
like the needle, which prepares a Way for the thread, which follows it.
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For as a man perceiuing himselfe to be wounded or any way diseased, is moued to seeke about for a remedie:
For as a man perceiving himself to be wounded or any Way diseased, is moved to seek about for a remedy:
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euen so when a sinner by ransacking his life and heart, findeth out his spirituall wounds and diseases, hee is by the grace of God prepared & prouoked to seeke for cure,
even so when a sinner by ransacking his life and heart, finds out his spiritual wounds and diseases, he is by the grace of God prepared & provoked to seek for cure,
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and to be deliuered of his grieuances.
and to be Delivered of his grievances.
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Thirdly, he that intends to build, will search the foundation, whether the ground be sound or sandy, whether fast or false.
Thirdly, he that intends to built, will search the Foundation, whither the ground be found or sandy, whither fast or false.
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Saluation is a faire and goodly building.
Salvation is a fair and goodly building.
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Now he that builds it vpon ignorant conceits, & blind presumptions, deceiueth himselfe, and dishonoureth his Sauiour:
Now he that builds it upon ignorant conceits, & blind presumptions, deceiveth himself, and Dishonors his Saviour:
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therefore it is good for a man to search himselfe, & lay a firme foundation; the toppe will fare the better for the bottome.
Therefore it is good for a man to search himself, & lay a firm Foundation; the top will fare the better for the bottom.
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If the groundworke bee not stable, the building cannot stand: and where there is no sure searching, there can be no sure working.
If the groundwork be not stable, the building cannot stand: and where there is no sure searching, there can be no sure working.
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Moreour, he that desireth a plentifull Crop, must view his seed, and search it for Chaffe, Cockell,
Moreour, he that Desires a plentiful Crop, must view his seed, and search it for Chaff, Cockle,
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and other noxious and infestant seeds:
and other noxious and infestant seeds:
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so he, that desireth to be fruitfull in good works, must search himselfe for the seeds of sin, which ingendreth nothing but stinking weedes.
so he, that Desires to be fruitful in good works, must search himself for the seeds of since, which engendereth nothing but stinking weeds.
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A discreete and faithfull Magistrate will search his kingdome, for treacherous, rebellious, and other pernitious persons;
A discreet and faithful Magistrate will search his Kingdom, for treacherous, rebellious, and other pernicious Persons;
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specially if hee haue had certaine intelligence of them:
specially if he have had certain intelligence of them:
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so wee that are made Kings and spirituall Magistrates by Iesus Christ, should search all the corners of our kingdome for our sins, which lurke within vs like traitors, so we that Are made Kings and spiritual Magistrates by Iesus christ, should search all the corners of our Kingdom for our Sins, which lurk within us like Traitors,
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and are ready to pull the crowne from our heades, and snatch the scepter out of our hands,
and Are ready to pull the crown from our Heads, and snatch the sceptre out of our hands,
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yea and blowe vp the whole Parliamēt of our soules.
yea and blow up the Whole Parliament of our Souls.
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God hath giuen a man reason to be as a Prince to rule him, it being ruled by the line of his Lawe:
God hath given a man reason to be as a Prince to Rule him, it being ruled by the line of his Law:
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the supreame faculties of the soule, be the Peeres or Nobles: the senses are the guard and attendants:
the supreme faculties of the soul, be the Peers or Nobles: the Senses Are the guard and attendants:
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the outward part are as the Commons:
the outward part Are as the Commons:
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and our Sins, & sinfull Affections, are traitours, rebells, and as factious and infectious persons, which disturbe the peace of the Common-wealth,
and our Sins, & sinful Affections, Are Traitors, rebels, and as factious and infectious Persons, which disturb the peace of the Commonwealth,
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and being desperate and irreconciliable enimies vnto the State, doe striue to dismount the Prince from her Throne,
and being desperate and irreconciliable enemies unto the State, do strive to dismount the Prince from her Throne,
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and vtterly to ruinate and subuert the kingdome, which God by his holy spirit hath begun to plant within vs. Wherefore like politique and faithfull Princes, it behoueth vs to make search in all the parts of our kingdomes,
and utterly to ruinate and subvert the Kingdom, which God by his holy Spirit hath begun to plant within us Wherefore like politic and faithful Princes, it behooves us to make search in all the parts of our kingdoms,
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and as it were with Hoe and Crie to pursue our enemies, that by searc•ing hauing found them out, they may be brought to their triall,
and as it were with Hoe and Cry to pursue our enemies, that by searc•ing having found them out, they may be brought to their trial,
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and at the barre of Conscience •eceiue sentence as they haue deserued.
and At the bar of Conscience •eceiue sentence as they have deserved.
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Finally, the searching of our waies is a meanes to preuent the iudgements of God ▪ For when men will not search themselues,
Finally, the searching of our ways is a means to prevent the Judgments of God ▪ For when men will not search themselves,
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then God searcheth them out by crosses and afflictions.
then God Searches them out by Crosses and afflictions.
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When men forget to search their waies, then God doth oftentimes put them in minde of this dutie by his rods,
When men forget to search their ways, then God does oftentimes put them in mind of this duty by his rods,
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and leadeth them (as it were) by the lip.
and leads them (as it were) by the lip.
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When men run headlong on an end in irregular and wretched courses, neuer thinking of their way, hee doth sometimes thrust them forward into desperate and irrecouerable casualties & calamities,
When men run headlong on an end in irregular and wretched courses, never thinking of their Way, he does sometime thrust them forward into desperate and irrecoverable casualties & calamities,
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yea many times to the losse of their dearest liues: as the diuell did violently driue the the Gadarens swine into the sea.
yea many times to the loss of their dearest lives: as the Devil did violently driven the the Gadarenes Swine into the sea.
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Sometimes hee thrusts them into the mire of affliction, and maketh them to stumble and fall vpon some stone in their way, Sometime he thrusts them into the mire of affliction, and makes them to Stumble and fallen upon Some stone in their Way,
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or pricketh their feete with the thorne of some sharp and grieuous crosse, and so puts them in minde of their way,
or pricks their feet with the thorn of Some sharp and grievous cross, and so puts them in mind of their Way,
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and teacheth them to think of their vngodly courses.
and Teaches them to think of their ungodly courses.
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When men suffer Sathan to ride them, as the Asse did Balaam, and to abuse them to Gods dishonour,
When men suffer Sathan to ride them, as the Ass did balaam, and to abuse them to God's dishonour,
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then God dooth often cause his Angell (as I may speake) to stand in their way with the naked sword of aduersitie,
then God doth often cause his Angel (as I may speak) to stand in their Way with the naked sword of adversity,
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and so hindreth their enormious proceedings.
and so hindereth their enormous proceedings.
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Therefore it is a point of christian wisedome, and wise christianitie, to cal our selues in time to a reckning,
Therefore it is a point of christian Wisdom, and wise christianity, to call our selves in time to a reckoning,
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and to make a mature and faithfull inquisition and disquisition of all our waies.
and to make a mature and faithful inquisition and disquisition of all our ways.
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Search your selues (saith Zephany ) euen search you, O nation not worthy to be loued, Search your selves (Says Zephany) even search you, Oh Nation not worthy to be loved,
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before the decree come forth, and yee be as chaffe that passeth in a day, and before the fierce wrath of the Lord come vpon you. before the Decree come forth, and ye be as chaff that passes in a day, and before the fierce wrath of the Lord come upon you.
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The consideration of these things serueth to conuince and condemne the common custome of most men, who walk on securely in ignorance and other vngodlinesse,
The consideration of these things serveth to convince and condemn the Common custom of most men, who walk on securely in ignorance and other ungodliness,
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and either sildome or neuer take true notice of their waies; as if a man did not greatly care whither hee trauells, or how hee trauells,
and either seldom or never take true notice of their ways; as if a man did not greatly care whither he travels, or how he travels,
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whether right or wrong, whether in dirt or drie waies, by light or night, so that he do trauell.
whither right or wrong, whither in dirt or dry ways, by Light or night, so that he do travel.
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Yea many are so farre from searching their waies themselues, as that they w•l not willingly suffer others;
Yea many Are so Far from searching their ways themselves, as that they w•l not willingly suffer Others;
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like the foolish and vnpatien• Pa••ent, which will not lette the S•rgeon searche his woundes;
like the foolish and vnpatien• Pa••ent, which will not let the S•rgeon search his wounds;
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or to the man that hath stolen goods about him, who cannot abide to heare of searching.
or to the man that hath stolen goods about him, who cannot abide to hear of searching.
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If the Minister shal set opē their gates of craft and cunning carriage, and shall cut downe or breake open these thi•k and •igh hedges of their deepe hypocrisie, whereby they hide their waies (as much as may be) from the eyes of men,
If the Minister shall Set open their gates of craft and cunning carriage, and shall Cut down or break open these thi•k and •igh hedges of their deep hypocrisy, whereby they hide their ways (as much as may be) from the eyes of men,
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and shall by that meanes or any other discouer their waies, and make them see the filthines of their steps,
and shall by that means or any other discover their ways, and make them see the filthiness of their steps,
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then they stamp ▪ they storm, they strike priuily with their teeth like Bores, and they bite like serpents:
then they stamp ▪ they storm, they strike privily with their teeth like Boars, and they bite like Serpents:
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and if their counsell serued, and the times permitted, they would openly shewe their ma•ice, and vnchaine their hatred.
and if their counsel served, and the times permitted, they would openly show their ma•ice, and unchain their hatred.
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All which conuinceth them of gri•u•us impen•tencie and carnall securitie.
All which Convinces them of gri•u•us impen•tencie and carnal security.
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Is it not strange that men should search & censure other men, and forget themselues? Is it not strange that all men naturally shuld affect,
Is it not strange that men should search & censure other men, and forget themselves? Is it not strange that all men naturally should affect,
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& delight in searching, some for riches, some for renowne, one for profites, an other for pleasures, a third sort for promotion,
& delight in searching, Some for riches, Some for renown, one for profits, an other for pleasures, a third sort for promotion,
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and yet few, or almost none in comparison, should search after their waies, that if right, they might mend their pace and haste an ende;
and yet few, or almost none in comparison, should search After their ways, that if right, they might mend their pace and haste an end;
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if wrong, they might in time retire, & fetch a straiter compasse vnto newe Ierusalem, where there is renowne without enuie, promotiō without pride, wealth and no woe, pleasures but no paines,
if wrong, they might in time retire, & fetch a straiter compass unto new Ierusalem, where there is renown without envy, promotion without pride, wealth and no woe, pleasures but no pains,
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yea all the good that either thought can thinke, or will can wish? Moreouer, is it not strange that men should bee blowne euery way with the blast of an earthly Prince,
yea all the good that either Thought can think, or will can wish? Moreover, is it not strange that men should be blown every Way with the blast of an earthly Prince,
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as to turne Turke at his command, or to buckle and bende the kneee to his pleasure in any thing;
as to turn Turk At his command, or to buckle and bend the kneee to his pleasure in any thing;
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like the bird called Cepphos, which is carried euery way with the winde, and yet to stand like stockes at Gods command, to mooue nothing at all,
like the bird called Cepphos, which is carried every Way with the wind, and yet to stand like stocks At God's command, to move nothing At all,
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or at the least not to remoue? Is it not strange that many, which dare no more withstand the word of a king,
or At the least not to remove? Is it not strange that many, which Dare no more withstand the word of a King,
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then the shippe, that Paul was in, could (antophthalmein) outlooke or withstand the stormie winde Euroclydon, yet are nothing afraid with browes of brasse to outface and resist,
then the ship, that Paul was in, could (antophthalmein) outlook or withstand the stormy wind Euroclydon, yet Are nothing afraid with brows of brass to outface and resist,
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yea to rush against the Spirit of GOD in the ministery of his Prophets, as Saint Steuen said the rebellious Iewes did.
yea to rush against the Spirit of GOD in the Ministry of his prophets, as Saint Stephen said the rebellious Iewes did.
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A King saith to his subiect, search, or thou diest for it: he searcheth.
A King Says to his Subject, search, or thou Dies for it: he Searches.
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The King of Kings saith to all his subiects, search or yee die, yea the death of soule and body:
The King of Kings Says to all his Subjects, search or ye die, yea the death of soul and body:
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verie few regard what he saith, as if either he iested with them, or as thogh the mouth of his mercie were so wide, that it both could and would swallow vp his iustice for a little of their lip-labour, in a fit of sicknesse,
very few regard what he Says, as if either he jested with them, or as though the Mouth of his mercy were so wide, that it both could and would swallow up his Justice for a little of their lip-labour, in a fit of sickness,
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or when they are to shake handes with the worlde;
or when they Are to shake hands with the world;
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which argueth a fearefull distemper in their soules, euen a spirituall Apoplexy, which hath depriued them of all true sense and motion,
which argue a fearful distemper in their Souls, even a spiritual Apoplexy, which hath deprived them of all true sense and motion,
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as if they were possessed with the spirits of those, whom Isaiah saith, had made a couenant with Death, and an agreement with hell:
as if they were possessed with the spirits of those, whom Isaiah Says, had made a Covenant with Death, and an agreement with hell:
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or at the least, cast in the same mould with many desolute and vngracious youths, who hauing exceeding kinde and affectionate parents or friendes, doe play vpon them in hope of pardon, abusing their leuitie to the satisfaction of their owne Iust, presuming vpon their milde & gentle disposition.
or At the least, cast in the same mould with many desolute and ungracious youths, who having exceeding kind and affectionate Parents or Friends, do play upon them in hope of pardon, abusing their levity to the satisfaction of their own Just, presuming upon their mild & gentle disposition.
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But we (beloued) being redeemed out of the world, must not fashion our selues vnto the world. But we (Beloved) being redeemed out of the world, must not fashion our selves unto the world.
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Wouldst thou know thy selfe? then search thy selfe. Wouldst thou try thy waies? then search thy waies.
Wouldst thou know thy self? then search thy self. Wouldst thou try thy ways? then search thy ways.
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The Iustice cannot examine a fellon, till hee be found. A man cannot weigh a thing in the ballance, except he haue the thing.
The justice cannot examine a felon, till he be found. A man cannot weigh a thing in the balance, except he have the thing.
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Wouldst thou repent of thy sinnes and turne from them? then labour to know them, striue to finde them out.
Wouldst thou Repent of thy Sins and turn from them? then labour to know them, strive to find them out.
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Shall the Centurion in the Gospell (being a man vnder the authoritie of an other, Shall the Centurion in the Gospel (being a man under the Authority of an other,
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and hauing souldiers vnder himselfe) command one to goe, and he goeth: an other to come, and he commeth:
and having Soldiers under himself) command one to go, and he Goes: an other to come, and he comes:
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an other to doe this or that, and he doeth it? And shal the Lord, (who is ouer all,
an other to do this or that, and he doth it? And shall the Lord, (who is over all,
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and vnder none) commaund vs to doe this or that, and shall we refuse? Shall he bid vs search? or shall hee say by his Embassadour, Let vs search, and shall wee not search? Know ye not, that he, which doeth the wil of God, is the brother, the sister,
and under none) command us to do this or that, and shall we refuse? Shall he bid us search? or shall he say by his Ambassador, Let us search, and shall we not search? Know you not, that he, which doth the will of God, is the brother, the sister,
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yea and the mother of Christ Iesus? Christ himselfe did speake it. But as the Apostle saith, this is the will of God, euen your sanstification :
yea and the mother of christ Iesus? christ himself did speak it. But as the Apostle Says, this is the will of God, even your sanstification:
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so say I, this is the wil of God, euen the searching of your waies. God doth will it, then let not vs nill it.
so say I, this is the will of God, even the searching of your ways. God does will it, then let not us nill it.
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God doth affect it, therefore let vs effect it.
God does affect it, Therefore let us Effect it.
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Shall the wicked hunt after the godlye as a Partrich vpon the mountaines? Shall wicked Saul seeke,
Shall the wicked hunt After the godly as a Partridge upon the Mountains? Shall wicked Saul seek,
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for Dauid to kill kim, so soone as he had intelligence whe•e he had hid himselfe, notwithstanding the Lord had forbidden murther? Shall cruel Herod bid the wise men search diligently for our Lorde with a secret intention to m•rther him? and sh•ll not wee seeke and search diligently for our sinnes, that we might sac•ifice & slaughter them, as Iohn did the Priests of Baal ? They had no commaun•emen•, we are •omma•nded.
for David to kill Kim, so soon as he had intelligence whe•e he had hid himself, notwithstanding the Lord had forbidden murder? Shall cruel Herod bid the wise men search diligently for our Lord with a secret intention to m•rther him? and sh•ll not we seek and search diligently for our Sins, that we might sac•ifice & slaughter them, as John did the Priests of Baal? They had no commaun•emen•, we Are •omma•nded.
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T•ey were forbidden, (I speake not o• Iehu ) wee are bidden and exhorted.
T•ey were forbidden, (I speak not o• Iehu) we Are bidden and exhorted.
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He which defireth to haue ei•her good Bees, or good by his B•es, must search their Hiues,
He which desireth to have ei•her good Bees, or good by his B•es, must search their Hives,
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for spiders, waspes, drones, and mise:
for spiders, wasps, drones, and mice:
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So if we would haue the graces of God to florish and swarm within vs, we must search the Hiue of our hearts for sinnes, which are as waspes and spiders.
So if we would have the graces of God to flourish and swarm within us, we must search the Hive of our hearts for Sins, which Are as wasps and spiders.
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Brush down the spinner-webs of couetousnesse: kill the drones of lazinesse:
Brush down the spinner-webs of covetousness: kill the drones of laziness:
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driue away infidelitie & inordinate cares, which robbe God of his honour: (which should be performed in the temple of our spirits) and troubleth the spirit of God, which as a Bee worketh within vs, building, breeding & refining.
driven away infidelity & inordinate Cares, which rob God of his honour: (which should be performed in the temple of our spirits) and Troubles the Spirit of God, which as a Bee works within us, building, breeding & refining.
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If the king should not view and search his Ports, neither by himselfe nor by his Ministers, they might come to be as well harbours for Pyrates, as hauens for honest Merchants:
If the King should not view and search his Ports, neither by himself nor by his Ministers, they might come to be as well harbours for Pirates, as havens for honest Merchant's:
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so if we wil not search and suruey our hearts, they wil be rather hog-sties for sinne & Sathan,
so if we will not search and survey our hearts, they will be rather hogsties for sin & Sathan,
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then houses for the holy Ghost.
then houses for the holy Ghost.
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If the chanell of the hauen bee not sometimes searcht, and if straight passages amōgst Syres and Sands be not sounded and well obserued, there will bee many shipwrackes and losses, which with wisdome and labour might haue bene preuented:
If the channel of the Haven be not sometime searched, and if straight passages amongst Sires and Sands be not sounded and well observed, there will be many Shipwrecks and losses, which with Wisdom and labour might have be prevented:
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euen so, if wee doe not search our hearts, and sound them with the line of Gods lawe,
even so, if we do not search our hearts, and found them with the line of God's law,
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and the plummet of his word, with a faithfull heart, a painefull hand, and a diligent care,
and the plummet of his word, with a faithful heart, a painful hand, and a diligent care,
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and if we doe not obserue and note our course and compasse, all our rodes,
and if we do not observe and note our course and compass, all our roads,
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& all our waies, the shippe of our conscience will be so torne and crazed, that it will eyther not at all,
& all our ways, the ship of our conscience will be so torn and crazed, that it will either not At all,
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or very hardly bee brought into the hauen.
or very hardly be brought into the Haven.
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Let vs therfore, as we respect the voyce of the cryer, as wee regard the fauour of God,
Let us Therefore, as we respect the voice of the crier, as we regard the favour of God,
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as wee either tender our welfare, or feare the shipwracke of consciences, yea the euerlasting losse of our soules and bodies:
as we either tender our welfare, or Fear the shipwreck of Consciences, yea the everlasting loss of our Souls and bodies:
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let vs in the feare of God, make conscience of this duty. There is no dallying with edged tooles, there is no iesting with God.
let us in the Fear of God, make conscience of this duty. There is no dallying with edged tools, there is no jesting with God.
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Be not deceiued, God is not mocked, neither will hee be abused. And so much for this first lesson: a second followeth.
Be not deceived, God is not mocked, neither will he be abused. And so much for this First Lesson: a second follows.
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It is not sufficient for vs to search our waies, but wee must search them narrowly.
It is not sufficient for us to search our ways, but we must search them narrowly.
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For the word Search, signifieth to search by vncouering and making things naked, that are secret & hidden;
For the word Search, signifies to search by uncovering and making things naked, that Are secret & hidden;
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as if a man should search for golde, in the mine, being in the bowells of the earth, where there is much earth, but little golde oare.
as if a man should search for gold, in the mine, being in the bowels of the earth, where there is much earth, but little gold oar.
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Thereby shewing, that sinne is crept into corners, and lieth close in the marow, and lurketh like a serpent in the bones,
Thereby showing, that sin is crept into corners, and lies close in the marrow, and lurks like a serpent in the bones,
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and that our waies (being many) are not easily discerned; like the way of a bird in the aire, of a fish in the water,
and that our ways (being many) Are not Easily discerned; like the Way of a bird in the air, of a Fish in the water,
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or a moule in the earth.
or a moule in the earth.
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This made Dauid cry out in the 19. Psalme, Who can vnderstand his faults? clense mee from my secret sinnes.
This made David cry out in the 19. Psalm, Who can understand his Faults? cleanse me from my secret Sins.
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And Salomon saith, that God made man righteous, but they haue found out Many Inuentions ;
And Solomon Says, that God made man righteous, but they have found out Many Inventions;
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euen so many deuises, & so many waies, as exceed in number the haires of their heads,
even so many devises, & so many ways, as exceed in number the hairs of their Heads,
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and the starres of the heauen.
and the Stars of the heaven.
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Therfore hee that would know and try his waies aright, and repent as hee ought, must very diligently search and view them, prying into all the corners of his heart,
Therefore he that would know and try his ways aright, and Repent as he ought, must very diligently search and view them, prying into all the corners of his heart,
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and obseruing all the courses of his life. There be foure strong reasons, which should moue vs to performe this duty.
and observing all the courses of his life. There be foure strong Reasons, which should move us to perform this duty.
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First, mans heart is a mine of deceit, and a sea of subtilty, and therefore vnlesse he dig deepe into it,
First, men heart is a mine of deceit, and a sea of subtlety, and Therefore unless he dig deep into it,
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and diue low, or sound it to the bottome, he is very like to beguile himselfe, thinking all is wel, when nothing is wel.
and dive low, or found it to the bottom, he is very like to beguile himself, thinking all is well, when nothing is well.
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Many mens heartes are like many Quag-mires, which are rotten ground within, and yet seeme solid earth aboue:
Many men's hearts Are like many Quagmires, which Are rotten ground within, and yet seem solid earth above:
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and like the painted sepulchres, which our Sauiour speakes of, faire without, but foule within; therefore if we looke but on the outside of our hearts, we may be deceiued.
and like the painted sepulchres, which our Saviour speaks of, fair without, but foul within; Therefore if we look but on the outside of our hearts, we may be deceived.
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Secondly, the times are so corrupt and vicious, and sinne is growne so shamelesse (like a strumpet) and yet so subtill (like a serpent or sophister) as that if we search not very circumspectly and iudiciously, we shall passe by many vices, which lie close couered vnder the names of vertues;
Secondly, the times Are so corrupt and vicious, and sin is grown so shameless (like a strumpet) and yet so subtle (like a serpent or sophister) as that if we search not very circumspectly and judiciously, we shall pass by many vices, which lie close covered under the names of Virtues;
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like some young hunters that bauke the hare, thinking they saw nothing but a clot. Couetousnesse is counted good husbandrie: drunkennesse goes for good fellowship: pride is counted cleanlinesse: Machiauilianisme is reputed policie:
like Some young Hunters that bauke the hare, thinking they saw nothing but a clot. Covetousness is counted good Husbandry: Drunkenness Goes for good fellowship: pride is counted cleanliness: Machiauilianisme is reputed policy:
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vsury of many is thought but thrift: painting of faces is pleaded for: Plaies (though lasciuious) are defended:
Usury of many is Thought but thrift: painting of faces is pleaded for: Plays (though lascivious) Are defended:
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swaggering and swearing are made the markes of noble spirits:
swaggering and swearing Are made the marks of noble spirits:
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yea what sin is so vile, which is not eyther made of or minsed? yea there be many works that men doe, which are good as concerning their outward substance,
yea what since is so vile, which is not either made of or minsed? yea there be many works that men do, which Are good as Concerning their outward substance,
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and glorious in appearance, and yet euill in the doer, being done without faith and for sinister respects,
and glorious in appearance, and yet evil in the doer, being done without faith and for sinister respects,
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and therefore abhominable in the eies of God;
and Therefore abominable in the eyes of God;
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something like the fruite which groweth neare to the Dead Sea, which being ripe, maketh a faire shew,
something like the fruit which grows near to the Dead Sea, which being ripe, makes a fair show,
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but within is full of cinders or ashes, as some do write.
but within is full of cinders or Ashes, as Some do write.
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Wherefore if wee search but superficially and not throughly, we shall take and embrace euill for good,
Wherefore if we search but superficially and not thoroughly, we shall take and embrace evil for good,
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as Ixion did the cloud for Iuno. And because sinne is become so wily, as that it presents it selfe vnto vs in the habit of the harmlesse sheepe, beeing in heart a wolfe, we must desire God to open our eyes,
as Ixion did the cloud for Iuno. And Because sin is become so wily, as that it presents it self unto us in the habit of the harmless sheep, being in heart a wolf, we must desire God to open our eyes,
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and take away the web of ignorance.
and take away the web of ignorance.
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For if we want the eye of the mind (which is knowledge) as Izhak wanted the eyes of his body:
For if we want the eye of the mind (which is knowledge) as Isaac wanted the eyes of his body:
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surely, as he bestowed his blessing vpon the younger in stead of the elder, vppon Iacob in stead of Esau, so wee shall set our heart amisse,
surely, as he bestowed his blessing upon the younger in stead of the elder, upon Iacob in stead of Esau, so we shall Set our heart amiss,
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and bestow our blessing wrong, taking vice for vertue, because it comes disguised.
and bestow our blessing wrong, taking vice for virtue, Because it comes disguised.
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Thirdly, we had need search our waies very surely, because the seede of all sinnes is sowen in our hearts & there hath taken roote,
Thirdly, we had need search our ways very surely, Because the seed of all Sins is sown in our hearts & there hath taken root,
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and shall not till wee die be altogether consumed. Now if our hearts be polluted, our waies cannot bee pure.
and shall not till we die be altogether consumed. Now if our hearts be polluted, our ways cannot be pure.
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For if the fountaine be bitter, the brooke cannot be very sweete: and if the roote be corrupted, the branches fare the worse.
For if the fountain be bitter, the brook cannot be very sweet: and if the root be corrupted, the branches fare the Worse.
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When men call to minde the murther of Caine, the churlishnes of Nabal, the vnnaturall ambition of Absolon, the wickednesse of Haman, the cruelty of Herod, the malice of the Iewes, the treason of Iudas, the blasphemies of Iulian, & the barbaritie of those sauage Romanists that would haue blowne vp the Parliament house, they do condemne and accuse them to the pit of hell from whence they came.
When men call to mind the murder of Cain, the churlishness of Nabal, the unnatural ambition of Absalom, the wickedness of Haman, the cruelty of Herod, the malice of the Iewes, the treason of Iudas, the Blasphemies of Iulian, & the barbarity of those savage Romanists that would have blown up the Parliament house, they do condemn and accuse them to the pit of hell from whence they Come.
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Beloued, there is in vs by nature an inclination vnto all these sinnes, and a thousand other;
beloved, there is in us by nature an inclination unto all these Sins, and a thousand other;
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therefore we must obserue our waies very narrowly, least wee should be ouertaken, or if we finde pollution in them, that wee may in time redresse them.
Therefore we must observe our ways very narrowly, lest we should be overtaken, or if we find pollution in them, that we may in time redress them.
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If a king knew certainly that there were traytours in all the quarters of his kingdome, which plotted his death and the destruction of his Kingdome, hee would bee very wary how or where he walked,
If a King knew Certainly that there were Traitors in all the quarters of his Kingdom, which plotted his death and the destruction of his Kingdom, he would be very wary how or where he walked,
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and he would be as industrious in searching out his enemies.
and he would be as Industria in searching out his enemies.
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If a man knew the•e were some in his house that would (if they could) cut his throate and robbe him, he would be very circumspect.
If a man knew the•e were Some in his house that would (if they could) Cut his throat and rob him, he would be very circumspect.
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If a Cittie had certaine intelligence that there were some in the towne, that would either fire it ouer theyr heads,
If a city had certain intelligence that there were Some in the town, that would either fire it over their Heads,
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or betray it (if it were possible) to their enemies, surely they would not be secure,
or betray it (if it were possible) to their enemies, surely they would not be secure,
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but would vse all meanes possible to finde them out. Verily (beloued) we are pestered with enemies.
but would use all means possible to find them out. Verily (Beloved) we Are pestered with enemies.
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Our waies are many, our workes are many, and not one of all these, no not the best,
Our ways Are many, our works Are many, and not one of all these, no not the best,
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but it is polluted with some sinne or other.
but it is polluted with Some sin or other.
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So many sinnes as a man hath, so many enemies he hath to the saluation of his soule:
So many Sins as a man hath, so many enemies he hath to the salvation of his soul:
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for the waies of sinne is death. for the ways of sin is death.
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But our hearts, our heads, our hands, yea all the powers of our soules, are tainted with sinnes, all which conspire against vs with Sathan, to worke the eternall destruction of our soules & bodies.
But our hearts, our Heads, our hands, yea all the Powers of our Souls, Are tainted with Sins, all which conspire against us with Sathan, to work the Eternal destruction of our Souls & bodies.
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Therfore it stands vs vpō to vse all diligence to find thē out.
Therefore it Stands us upon to use all diligence to find them out.
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Fourthly, wee are by God commaunded to keepe our hearts With all diligence, which wee can neuer doe,
Fourthly, we Are by God commanded to keep our hearts With all diligence, which we can never do,
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vnlesse we view them throughly, and search our waies with exceeding care.
unless we view them thoroughly, and search our ways with exceeding care.
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How can a Gouernor of a Cittie keepe and defend it in the time of warre,
How can a Governor of a city keep and defend it in the time of war,
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when the enemies do begirt it, vnles he haue a narrow eye vnto all the in-rodes and out-rodes of his souldiers,
when the enemies do begirt it, unless he have a narrow eye unto all the inroads and out-rodes of his Soldiers,
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and to the behauiour of the townes-men. So we shal neuer defende the Castles of our soules, and preserue them from battery,
and to the behaviour of the townsmen. So we shall never defend the Castles of our Souls, and preserve them from battery,
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and being taken, hauing so many enemies within vs, without vs;
and being taken, having so many enemies within us, without us;
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before and behinde, yea on euery side, vnlesse we doe well obserue the in-rodes of our senses, the out-rodes of our affections, the flight of our thoughtes, the cries of our consciences, the workes of our handes,
before and behind, yea on every side, unless we do well observe the inroads of our Senses, the out-rodes of our affections, the flight of our thoughts, the cries of our Consciences, the works of our hands,
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and the waies of our feete, Otherwise we may as soone keepe a foe to molest vs,
and the ways of our feet, Otherwise we may as soon keep a foe to molest us,
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as a friend to maintaine vs: a Iudas to betray vs, as a Ioseph to befriend vs:
as a friend to maintain us: a Iudas to betray us, as a Ioseph to befriend us:
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a false-hearted Dalila, as a faithfull Ionathan. Wherefore (brethren) as we either respect the glory of God,
a False-hearted Delilah, as a faithful Ionathan. Wherefore (brothers) as we either respect the glory of God,
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or desire our own peace and prosperitie, let vs make conscience of this dutie.
or desire our own peace and Prosperity, let us make conscience of this duty.
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Shal many men take paines to commit wickednesse, and shall not wee take paines to please God by dooing of his will? But as Peter saith, This is the will of God, that by well doing yee may put to silence the ignorance of foolish men.
Shall many men take pains to commit wickedness, and shall not we take pains to please God by doing of his will? But as Peter Says, This is the will of God, that by well doing ye may put to silence the ignorance of foolish men.
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So I say, this is the will of God, that by diligent searching of your waies, ye may be prepared to repent of your ignorance,
So I say, this is the will of God, that by diligent searching of your ways, you may be prepared to Repent of your ignorance,
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and to forsake all your follies, and so to stop the mouth of your accusing consciences,
and to forsake all your follies, and so to stop the Mouth of your accusing Consciences,
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and silence those that condemne your profession for your notorious vices.
and silence those that condemn your profession for your notorious vices.
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Know ye not that all the duties of Christianitie must bee performed with zeale and diligence? Hee that requires a sound conuersion, cannot away with slack and slothfull searching.
Know you not that all the duties of Christianity must be performed with zeal and diligence? He that requires a found conversion, cannot away with slack and slothful searching.
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Wee must striue to enter in at the strait gate, if wee will be partakers of heauenly glorie:
we must strive to enter in At the strait gate, if we will be partakers of heavenly glory:
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euen so wee must striue to finde out our waies, if we desire eyther to walke aright in the way of life,
even so we must strive to find out our ways, if we desire either to walk aright in the Way of life,
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or to change our waies if they tend to death.
or to change our ways if they tend to death.
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Must men (as Salomon aduiseth) bee diligent to know the state of their flockes, Must men (as Solomon adviseth) be diligent to know the state of their flocks,
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and must they take heede to their heards? and doth it beseeme vs to neglect the knowledge of our waies,
and must they take heed to their heards? and does it beseem us to neglect the knowledge of our ways,
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and to be carelesse in keeping of our hearts? Shall we roll euery stone, and vse the vtmost meanes to raise our selues in this world;
and to be careless in keeping of our hearts? Shall we roll every stone, and use the utmost means to raise our selves in this world;
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and shall wee not vse this first meanes, that wee may be reclaimed to God in this world,
and shall we not use this First means, that we may be reclaimed to God in this world,
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and may bee raised by him in the worlde to come? No pardon, no peace: no penitencie, no pardon: no repentance, no remission.
and may be raised by him in the world to come? No pardon, no peace: no Penitency, no pardon: no Repentance, no remission.
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And doe we thinke to repent of our waies before wee know them? And is it possible to know them without faithfull searching of them? What is the cause men turne so much,
And do we think to Repent of our ways before we know them? And is it possible to know them without faithful searching of them? What is the cause men turn so much,
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and returne so little? What is the reason, that men moue so fast, but moue not forward? Surely, one reason is,
and return so little? What is the reason, that men move so fast, but move not forward? Surely, one reason is,
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because they do not vnderstand their state aright, which no man can attaine vnto, without accurate and faithfull searching of his waies.
Because they do not understand their state aright, which no man can attain unto, without accurate and faithful searching of his ways.
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Hee that would know the cause why his corne thriueth not, why his vines flourish not,
He that would know the cause why his corn thriveth not, why his vines flourish not,
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and why his trees prosper not, must search diligently for weedes, for superfluous branches, and other annoyances.
and why his trees prosper not, must search diligently for weeds, for superfluous branches, and other annoyances.
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So he that would know, why hee groweth not in grace, and thriueth not in knowledge:
So he that would know, why he grows not in grace, and thriveth not in knowledge:
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why he doth either goe backward, as the shadow did in the diall of Ahaz, or stand still as Ioshuas, sunne did,
why he does either go backward, as the shadow did in the dial of Ahaz, or stand still as Joshuas, sun did,
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and not goe forwardes as Dauids did, which commeth forth as a bridegrooms out of his chamber,
and not go forwards as David did, which comes forth as a bridegrooms out of his chamber,
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and roioyceeh like a mighty man to run his race, hee must diligently ransacke his heart,and roioyceeh like a mighty man to run his raze, he must diligently ransack his heart,
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and search his waies, and so he shall perceiue the reason, and discerne the lets.
and search his ways, and so he shall perceive the reason, and discern the lets.
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Therefore (beloued) as wee desire the grounds of our harts should bee fertill, the vine of Gods graces should spread,
Therefore (Beloved) as we desire the grounds of our hearts should be fertile, the vine of God's graces should spread,
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and the tree of our soules should flourish:
and the tree of our Souls should flourish:
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as wee desire the peace of conscience, and that we should returne to God, and God to vs, let vs with all fidelitie, search and finde out our waies.
as we desire the peace of conscience, and that we should return to God, and God to us, let us with all Fidis, search and find out our ways.
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For though it be no cause to worke it, no merit to deserue it, yet is it by the blessing of God, a notable furtherance and preparation;
For though it be no cause to work it, no merit to deserve it, yet is it by the blessing of God, a notable furtherance and preparation;
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euen the first stone towards our spirituall building, and the first step to the true conuersion of our hearts and mindes vnto God.
even the First stone towards our spiritual building, and the First step to the true conversion of our hearts and minds unto God.
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And this shall suffice for the first branch of the Prophets exhortation. The second followeth.
And this shall suffice for the First branch of the prophets exhortation. The second follows.
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And trie our waies. The originall worde of that which is translated (Trie) signifieth to search out, trie, And try our ways. The original word of that which is translated (Try) signifies to search out, try,
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or examine to the ground or bottom of a thing.
or examine to the ground or bottom of a thing.
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Whence I conclude, that wee ought to the vtmost examine and proue all our waies ▪ whether they be foule or faire, right or wrong.
Whence I conclude, that we ought to the utmost examine and prove all our ways ▪ whither they be foul or fair, right or wrong.
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And here I will first shewe why wee ought to make this triall, and then by what. For the first;
And Here I will First show why we ought to make this trial, and then by what. For the First;
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this triall is a meanes of thankfulnesse.
this trial is a means of thankfulness.
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For if after serious examination, wee doe finde them good, we shall be stirred vp to magnifie the name of God,
For if After serious examination, we do find them good, we shall be stirred up to magnify the name of God,
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for directing our •eete aright in the paths of his precepts, and for preseruing vs from falling downe and wandring out.
for directing our •eete aright in the paths of his Precepts, and for preserving us from falling down and wandering out.
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If we finde them euill, yet then we shall be prouoked to praise him for sparing of vs,
If we find them evil, yet then we shall be provoked to praise him for sparing of us,
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and not taking vs away in our sins, as we did deserue, A seruant or child cannot but commend his maisters,
and not taking us away in our Sins, as we did deserve, A servant or child cannot but commend his masters,
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and his father• leuitie, that with patience doth bear his offences, and forbeare to punish him, as he hath transgressed.
and his father• levity, that with patience does bear his offences, and forbear to Punish him, as he hath transgressed.
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So we, that are the sonnes and seruants of the Lord, cannot (if there bee but one graine of grace within vs) but extoll his loue and long-suffring towards vs, in bearing with our sinnes,
So we, that Are the Sons and Servants of the Lord, cannot (if there be but one grain of grace within us) but extol his love and long-suffering towards us, in bearing with our Sins,
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and sparing of his iudgements, farre otherwise, then by triall of our waies, we finde that wee could either merit or expect.
and sparing of his Judgments, Far otherwise, then by trial of our ways, we find that we could either merit or expect.
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And as the man, that considereth by day what daungers hee did escape by darke, is occasioned to giue thankes to God for preseruing of him:
And as the man, that Considereth by day what dangers he did escape by dark, is occasioned to give thanks to God for preserving of him:
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so when we shall duly consider, how near we were to the pit of destruction, by reason of our sinnes,
so when we shall duly Consider, how near we were to the pit of destruction, by reason of our Sins,
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and yet how fauourable God hath bene vnto vs (euen then when we could not see to walke aright) as that hee did not confound vs in our waies, wee are occasioned and prouoked also to glorifie the name of God for moderating his iustice towards vs ▪
and yet how favourable God hath be unto us (even then when we could not see to walk aright) as that he did not confound us in our ways, we Are occasioned and provoked also to Glorify the name of God for moderating his Justice towards us ▪
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Secondly, the true triall of our waies will be a meanes to further our seeking of God, and his grace.
Secondly, the true trial of our ways will be a means to further our seeking of God, and his grace.
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For when a man after triall perceiueth his tickle estate by sinne, hee is prepared (if not prouoked) to seeke out for safe deliuerance.
For when a man After trial perceives his tickle estate by sin, he is prepared (if not provoked) to seek out for safe deliverance.
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As a man perceiuing the danger of his disease seeketh to the skilfull Phisitian for a remedie:
As a man perceiving the danger of his disease seeks to the skilful physician for a remedy:
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so when a man by diligent and faithfull searching and examination of his waies, shall discerne his defectes,
so when a man by diligent and faithful searching and examination of his ways, shall discern his defects,
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and the daungerous diseases of his soule, hee is incited to seeke to Christ the only true Phisitian of our soules for cure.
and the dangerous diseases of his soul, he is incited to seek to christ the only true physician of our Souls for cure.
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And as the swallow perceiuing her selfe almost blinde, presently seeketh out the hearbe Celandine, and the Hart feeling himselfe shot with arrow, doth (as some say) by & by run to the hearb Ditany, or Dictandor :
And as the swallow perceiving her self almost blind, presently seeks out the herb Celandine, and the Heart feeling himself shot with arrow, does (as Some say) by & by run to the herb Ditany, or Dictandor:
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so when a man findes himselfe by trial almost blind with sinne, and his soule stricken with the dartes of iniquitie, he is prepared (if not perswaded) to seeke out to Christ our Celandine, our Dictander, yea our Panacaea, which healeth all our spirituall maladies and diseases;
so when a man finds himself by trial almost blind with sin, and his soul stricken with the darts of iniquity, he is prepared (if not persuaded) to seek out to christ our Celandine, our Dictander, yea our Panacea, which heals all our spiritual maladies and diseases;
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the Plethory of pride, th• Consumption of enuy, the Dropsie of Couetousnesse, the Phrensie of anger, the Crampe of fearefulnesse, the Lethargie of forgetfulnesse, the Apoplexy of a dead and flinty spirite.
the Plethory of pride, th• Consumption of envy, the Dropsy of Covetousness, the Frenzy of anger, the Cramp of fearfulness, the Lethargy of forgetfulness, the Apoplexy of a dead and flinty Spirit.
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Furthermore, as the King of some countrey, seeing the multititude of his enemies, both forrein and domesticall,
Furthermore, as the King of Some country, seeing the multititude of his enemies, both foreign and domestical,
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and perceiuing his inabilitie to withstand or ouercome them (as it were) constrained to seeke for helpe to his neighbors abroad:
and perceiving his inability to withstand or overcome them (as it were) constrained to seek for help to his neighbours abroad:
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so when the true Christian man by trying of his heart and waies, shall perceiue his enemies to be both mighty and many,
so when the true Christian man by trying of his heart and ways, shall perceive his enemies to be both mighty and many,
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and himselfe vnsufficient to conquer and subdue them, he is mooued to seeke abroad to his neighbour and elder brother Christ Iesus, that so by the vertue of his death,
and himself unsufficient to conquer and subdue them, he is moved to seek abroad to his neighbour and elder brother christ Iesus, that so by the virtue of his death,
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and operation of his spirite, they may bee quelled and subdued. Thirdly, this triall is a meanes to prepare a man for the worke of repentance, & returning from finne.
and operation of his Spirit, they may be quelled and subdued. Thirdly, this trial is a means to prepare a man for the work of Repentance, & returning from fin.
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Also the phisitian by one receit prepares a way for an other:
Also the Physician by one receipt prepares a Way for an other:
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and as the Carpenter or Ioyner by one of his tooles procureth a way for an other:
and as the Carpenter or Joiner by one of his tools procureth a Way for an other:
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so the Phisitian of our soules, and the great Carpenter of our spirituall building, by causing vs to proue our waies, prepareth vs to redresse them,
so the physician of our Souls, and the great Carpenter of our spiritual building, by causing us to prove our ways, Prepareth us to redress them,
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and fitteth vs for further workes.
and fits us for further works.
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The traueller perceiuing himselfe to be out of his right way, doth presently bethinke with himselfe,
The traveller perceiving himself to be out of his right Way, does presently bethink with himself,
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how hee may come into it againe:
how he may come into it again:
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so we that are trauellers and wayfaring men, perceiuing by true triall, that wee are not in our right way, are therevpon forthwith disquieted,
so we that Are travellers and wayfaring men, perceiving by true trial, that we Are not in our right Way, Are thereupon forthwith disquieted,
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and moued to goe backe againe or search it out.
and moved to go back again or search it out.
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When a bird perceiues the daunger of the snare or net, she seekes to flye away:
When a bird perceives the danger of the snare or net, she seeks to fly away:
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so when the childe of God seeth what damage hee is like to sustaine by reason of his sinfull courses, which hee hath found out by faithfull examination,
so when the child of God sees what damage he is like to sustain by reason of his sinful courses, which he hath found out by faithful examination,
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and what a net of vengāce he is like to haue cast ouer him, hee dooth seeke to scape and get away. Fourthly, God hath two fannes:
and what a net of vengeance he is like to have cast over him, he doth seek to escape and get away. Fourthly, God hath two fans:
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the one of his lawe, the other of his iudgements. God hath two fires: one of his worde, an other of his wrath.
the one of his law, the other of his Judgments. God hath two fires: one of his word, an other of his wrath.
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Hee that would not be fanned with the fan of his iudgements, mus• fanne himselfe with the fanne of his law:
He that would not be fanned with the fan of his Judgments, mus• fan himself with the fan of his law:
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and hee that would not bee burnt vppe with the fire of his wrath, must proue himselfe in time with the fire of his word.
and he that would not be burned up with the fire of his wrath, must prove himself in time with the fire of his word.
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Hee that trieth his waies, whether they bee good or euill, is very like to escape all danger:
He that trieth his ways, whither they be good or evil, is very like to escape all danger:
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whereas he that ploddeth on, and neuer regardeth them, is like to stumble on the stones of vengeance,
whereas he that ploddeth on, and never Regardeth them, is like to Stumble on the stones of vengeance,
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& fall vpon the stakes of Gods indignation, which are euery where laid and set in those waies, which are not strait and good.
& fallen upon the stakes of God's Indignation, which Are every where laid and Set in those ways, which Are not strait and good.
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To conclude this first point, All the waies of man (saith Salomon ) are cleane and right in his owne eyes : To conclude this First point, All the ways of man (Says Solomon) Are clean and right in his own eyes:
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and there is (as Agur affirmeth) a generation that are pure in their owne conceit, and yet there is no man liuing voide of sinne. and there is (as Agur Affirmeth) a generation that Are pure in their own conceit, and yet there is no man living void of sin.
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For as there is no mettall without some drosse, and no body without some corruptiō:
For as there is no mettle without Some dross, and no body without Some corruption:
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so there is no soule without some sinne, and no man so pure who hath not som pollution in him. so there is no soul without Some sin, and no man so pure who hath not Some pollution in him.
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Wherefore, seeing men are naturally giuen to sooth vp themselues, & to thinke better of their estate then reason requireth (for by nature the whole frame of our heartes is Onely euill continually, and grace in this life doth but waste and weaken nature,
Wherefore, seeing men Are naturally given to sooth up themselves, & to think better of their estate then reason requires (for by nature the Whole frame of our hearts is Only evil continually, and grace in this life does but waste and weaken nature,
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and not wholly consume it) it is a thing both conuenient, commendable, and necessary to try our selues to the vtmost;
and not wholly consume it) it is a thing both convenient, commendable, and necessary to try our selves to the utmost;
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as also all our waies, least we doe deceiue our selues, thinking our condition safe and sound, being in deede and truth (whatsoeuer in appearance) corrupt and wretched;
as also all our ways, lest we do deceive our selves, thinking our condition safe and found, being in deed and truth (whatsoever in appearance) corrupt and wretched;
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like a fuzball (it may bee) which seemeth solid, but beeing broken or trod vpon, doth straightway vanish like a leame of lightning.
like a fuzball (it may be) which seems solid, but being broken or trod upon, does straightway vanish like a leame of lightning.
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And thus much cōcerning the reasons which should make vs try our waies. It remaineth now to shew by what wee ought to make our triall.
And thus much Concerning the Reasons which should make us try our ways. It remains now to show by what we ought to make our trial.
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For if a man measure with a wrong wand, and weigh with false weights, or a deceitfull ballance, hee shall delude himselfe, and make but bad worke.
For if a man measure with a wrong wand, and weigh with false weights, or a deceitful balance, he shall delude himself, and make but bad work.
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If thou wouldest try thy waies by humane learning, it cannot truly tell thee what the nature and desert of sinne is in all respects:
If thou Wouldst try thy ways by humane learning, it cannot truly tell thee what the nature and desert of sin is in all respects:
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yea it maketh that sometimes a vertue, which God esteemeth but a vice.
yea it makes that sometime a virtue, which God esteems but a vice.
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Secondly, if a man will bee tried by his companions, vndoubtedly (if they weare the cognisance of the world,
Secondly, if a man will be tried by his Sodales, undoubtedly (if they wear the cognisance of the world,
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and bee of her stamping) they will perswade him his state is good, and that hee is a right good companion,
and be of her stamping) they will persuade him his state is good, and that he is a right good Companion,
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though his case in deed be very vile and lamentable. If thou consult with thine own flesh, it will make thee beleeue all is well.
though his case in deed be very vile and lamentable. If thou consult with thine own Flesh, it will make thee believe all is well.
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It, like an vnruly iade cannot indure the reignes; and like many malecontent and froward malefactours, cannot away with triall;
It, like an unruly jade cannot endure the reigns; and like many malcontent and froward malefactors, cannot away with trial;
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therefore if it be iudge, it will neuer be condemned.
Therefore if it be judge, it will never be condemned.
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If we will be tried by the church of Rome, she wil teach vs that many mortall sinnes are but veniall and trifles:
If we will be tried by the Church of Room, she will teach us that many Mortal Sins Are but venial and trifles:
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she will perswade vs that murthering of Princes, rebellion, equiuocating (o• lying) and many other horrible sinnes, are in some case lawfull and laudable.
she will persuade us that murdering of Princes, rebellion, equivocating (o• lying) and many other horrible Sins, Are in Some case lawful and laudable.
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Fiftly, if wee will try our waies by the waies of the world, & her children,
Fifty, if we will try our ways by the ways of the world, & her children,
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then wee shall approue that as good which God de•esteth as most wicked, & condemne that as euil, which is very good and acceptable in the sight of God.
then we shall approve that as good which God de•esteth as most wicked, & condemn that as evil, which is very good and acceptable in the sighed of God.
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For the world is blind, and her iudgement is corrupt and partiall: her scoales are false, and her weights vnequall.
For the world is blind, and her judgement is corrupt and partial: her scoales Are false, and her weights unequal.
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Whence it is, that vertue oftentimes walkes on foote vpon the ground, when vice dooth ride vpon the horse,
Whence it is, that virtue oftentimes walks on foot upon the ground, when vice doth ride upon the horse,
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and is reiected when that is receiued.
and is rejected when that is received.
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Yea wee see the world like an Alcumist, hath made a vice of vertue, & turned vice into a vertue;
Yea we see the world like an Alchemist, hath made a vice of virtue, & turned vice into a virtue;
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so as that the profession of vertue, is reputed ignominious, and derided of the world; therefore she can be no competent iudge.
so as that the profession of virtue, is reputed ignominious, and derided of the world; Therefore she can be no competent judge.
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Sixtly, if wee will try our estate by the Diuell, Who is a lyar, hee will eyther perswade vs that our case is desperate,
Sixty, if we will try our estate by the devil, Who is a liar, he will either persuade us that our case is desperate,
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when yet there is hope in respect of Gods mercy, and Christs merits:
when yet there is hope in respect of God's mercy, and Christ merits:
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or else he will whisper in our eares, that all is well, when in truth our condition is very pitifull,
or Else he will whisper in our ears, that all is well, when in truth our condition is very pitiful,
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and with teares to be deplored. And this Lullabee hee singeth vsually to the witch, till she come to the stake,
and with tears to be deplored. And this Lullabee he sings usually to the witch, till she come to the stake,
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and to the carnall man, till hee come to his graue, and so rockes them fast a sleepe in the cradle of sensuall security.
and to the carnal man, till he come to his graven, and so Rocks them fast a sleep in the cradle of sensual security.
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He speakes all for his owne aduantage, and therefore his sentence is to bee reiected and exploded.
He speaks all for his own advantage, and Therefore his sentence is to be rejected and exploded.
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By what then must wee trie our waies? euen by the commandements and ordinances of the Lord.
By what then must we try our ways? even by the Commandments and ordinances of the Lord.
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For they declare vnto vs the will of God, and shew vs what wee are to will, and what to nill:
For they declare unto us the will of God, and show us what we Are to will, and what to nill:
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what to loue, and what to leaue: what to perform, and what to passe by. These will teach vs, when and howe to walke:
what to love, and what to leave: what to perform, and what to pass by. These will teach us, when and how to walk:
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when we are to sit, & when to stand: when to rest, and when to rise and run.
when we Are to fit, & when to stand: when to rest, and when to rise and run.
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These will guide vs aright, and shew vs when wee are wrong.
These will guide us aright, and show us when we Are wrong.
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For the statutes of the Lord are right, & his commandements giue light vnto the eyes. By them are his seruants made circumspect, and purchase vnderstanding. Thy word (saith Dauid ) is a lanterne vnto my feete,
For the statutes of the Lord Are right, & his Commandments give Light unto the eyes. By them Are his Servants made circumspect, and purchase understanding. Thy word (Says David) is a lantern unto my feet,
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and a light vnto my paths, the righteousnesse of thy testimonies is euerlasting, and all thy commandements are true. and a Light unto my paths, the righteousness of thy testimonies is everlasting, and all thy Commandments Are true.
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Gods precepts must be our practise ▪ and his law must bee the line of our obedience.
God's Precepts must be our practice ▪ and his law must be the line of our Obedience.
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His word must bee the rule of our workes, and the determiner of all our waies.
His word must be the Rule of our works, and the determiner of all our ways.
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All is not gold which glisters: all coine that hath Caesars image vpon it, is not currant, but sometimes counterfet:
All is not gold which glisters: all coin that hath Caesars image upon it, is not currant, but sometime counterfeit:
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neither is all good corne, that so seemeth.
neither is all good corn, that so seems.
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Wee must therefore take vnto vs the Touch-stone of Gods word, and the Fanne of his law,
we must Therefore take unto us the Touchstone of God's word, and the Fan of his law,
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and make our triall by them; and so wee shall discerne which is gold, & which is gilded copper;
and make our trial by them; and so we shall discern which is gold, & which is gilded copper;
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which is of Gods owne stamping ▪ and which hath come from the Mint-house of our flesh,
which is of God's own stamping ▪ and which hath come from the Mint-house of our Flesh,
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and from the forge of the diuell, and which is good and cleane wheate, and which corrupt and chaffie.
and from the forge of the Devil, and which is good and clean wheat, and which corrupt and chaffy.
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The consideration of these points, teacheth vs in the first place, to bee carefull to know and vnderstand all the commandements of God, legall, and Euangelicall;
The consideration of these points, Teaches us in the First place, to be careful to know and understand all the Commandments of God, Legal, and Evangelical;
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because by these we must prooue our waies, as malefactours are tried by the Law. Dauid saith, I wil meditate in thy precepts, and consider thy waies.
Because by these we must prove our ways, as malefactors Are tried by the Law. David Says, I will meditate in thy Precepts, and Consider thy ways.
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Open my eyes that I may see the wonders of thy Law, and teach me thy statutes.
Open my eyes that I may see the wonders of thy Law, and teach me thy statutes.
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Thy testimonies are my delight, and my counsellers. Giue me vnderstāding, that I may learn thy commandements. Thy testimonies Are my delight, and my Counsellers. Give me understanding, that I may Learn thy Commandments.
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Shall we labour to know the lawes of men, & to ••derstand the secrets of nature? and shall wee not labour to learne Go•• law,
Shall we labour to know the laws of men, & to ••derstand the secrets of nature? and shall we not labour to Learn Go•• law,
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and to vnderstand the secr•t• thereof? Shall we get stones to trie our golde,
and to understand the secr•t• thereof? Shall we get stones to try our gold,
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whether it be pure mettall, or but base? and shall we haue scales and weights to proue whether it bee light or weightie? And shall we not get the knowledge of Gods worde, that wee may proue our waies? It will shew vs their nature,
whither it be pure mettle, or but base? and shall we have scales and weights to prove whither it be Light or weighty? And shall we not get the knowledge of God's word, that we may prove our ways? It will show us their nature,
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and is able to sound our hearts to the bottome. Therefore all ignorant persons are farre frō the performance of this weightie dutie.
and is able to found our hearts to the bottom. Therefore all ignorant Persons Are Far from the performance of this weighty duty.
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Secondly, the consideration of these thinges, serueth to conuince and condemne the multitude of negligence and frowardnesse. Secondly, the consideration of these things, serveth to convince and condemn the multitude of negligence and frowardness.
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Some cannot trie their waies, because they want the eye of vnderstanding, and the true touchstone of of all truth and falshood, of vice and vertue:
some cannot try their ways, Because they want the eye of understanding, and the true touchstone of of all truth and falsehood, of vice and virtue:
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therefore though they sometimes attempt to trie theyr waies, yet because their eyes are out,
Therefore though they sometime attempt to try their ways, yet Because their eyes Are out,
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and gesse by groping, as Isaac did in an other matter, they are vsuallye (if not alwayes) deceiued, as well (or rather worse) then hee.
and guess by groping, as Isaac did in an other matter, they Are usually (if not always) deceived, as well (or rather Worse) then he.
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Some againe will not make this triall;
some again will not make this trial;
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like many men that haue run long & much on the score, & cannot endure to heare of a reckoning.
like many men that have run long & much on the score, & cannot endure to hear of a reckoning.
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Thirdly, there are some that dare not view the Lawe, it seemes vexed with the gripes of a guiltie conscience,
Thirdly, there Are Some that Dare not view the Law, it seems vexed with the gripes of a guilty conscience,
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and possessed with the spirit of slauish feare;
and possessed with the Spirit of slavish Fear;
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like the Elephant, who being guiltie to his owne deformitie, cannot abide to see his face in faire water:
like the Elephant, who being guilty to his own deformity, cannot abide to see his face in fair water:
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and like slaues, that being afraide of the whip, cannot endure to haue theyr offences scanned, or themselues examined.
and like slaves, that being afraid of the whip, cannot endure to have their offences scanned, or themselves examined.
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Finally, some will indeede trie their waies, but not throughly, onely coldly and ouerly: and some will trie one way, but not an other: some, but not all.
Finally, Some will indeed try their ways, but not thoroughly, only coldly and overly: and Some will try one Way, but not an other: Some, but not all.
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Whereas the Prophet exhorteth vs to make an exact and perfect triall of all, and not of some onely, and therefore he saith;
Whereas the Prophet exhorteth us to make an exact and perfect trial of all, and not of Some only, and Therefore he Says;
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Let vs trie our wayes, and not way, or some of them. Wherefore (brethren) let vs vse all care and conscience in this dutie. Let us try our ways, and not Way, or Some of them. Wherefore (brothers) let us use all care and conscience in this duty.
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Let vs learne to knowe Gods will, and labour to vnderstand his commaundements, and withall, let vs faithfully try All our waies, so neare as is possible by them.
Let us Learn to know God's will, and labour to understand his Commandments, and withal, let us faithfully try All our ways, so near as is possible by them.
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Wouldest thou see the face of thy soule? then behold it in the Glasse of Gods lawe,
Wouldst thou see the face of thy soul? then behold it in the Glass of God's law,
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and thou shalt easily perceiue whether it be faire or foule, whether pale or fresh? Wouldest thou discerne the bottome of thy heart,
and thou shalt Easily perceive whither it be fair or foul, whither pale or fresh? Wouldst thou discern the bottom of thy heart,
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whether it be cleare and grauelly, or muddie and clammy? sound it with the long line of Gods lawe,
whither it be clear and gravelly, or muddy and clammy? found it with the long line of God's law,
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& with the weightie plummet of his precepts, and thou shalt obtaine thy desire.
& with the weighty plummet of his Precepts, and thou shalt obtain thy desire.
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Wouldest thou know the condition of thy waies? then measure them with the met-wand of his word,
Wouldst thou know the condition of thy ways? then measure them with the met-wand of his word,
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and examine them by the old and auncient way of the faithfull Patrairkes and Prophets, chalked out in the sacred scriptures.
and examine them by the old and ancient Way of the faithful Patrairkes and prophets, chalked out in the sacred Scriptures.
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Wouldest thou turne out of by-pathes, and walke aright, and with an euen foote? then view thy waies with diligence.
Wouldst thou turn out of bypaths, and walk aright, and with an even foot? then view thy ways with diligence.
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I haue considered my waies (saith Dauid ) and turned my feete vnto thy testimonies. I have considered my ways (Says David) and turned my feet unto thy testimonies.
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Surely, that man which proueth his waies aright, is in the high way to heauen, and in a faire forwardnesse, to make a sound conuersion.
Surely, that man which Proves his ways aright, is in the high Way to heaven, and in a fair forwardness, to make a found conversion.
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Now hee proueth his waies aright, that doth it sincerely, cheerefully, diligently, maturely, constantly, and in conscience of Gods commaundement, desiring pardon in the name of Christ,
Now he Proves his ways aright, that does it sincerely, cheerfully, diligently, maturely, constantly, and in conscience of God's Commandment, desiring pardon in the name of christ,
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for the imperfection of his worke, and striuing daily to amend it. And thus much for this third Doctrine. A fourth followeth.
for the imperfection of his work, and striving daily to amend it. And thus much for this third Doctrine. A fourth follows.
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In that Ieremy saith, Let VS search and trie our waies.
In that Ieremy Says, Let US search and try our ways.
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I gather first, that no place or priuiledge, no calling or discent whatsoeuer, can exempt a man from the performance of this dutie.
I gather First, that no place or privilege, no calling or dissent whatsoever, can exempt a man from the performance of this duty.
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These were Israelites, the seede of Abraham, men of diuers ages & degrees, and himselfe a Prophet.
These were Israelites, the seed of Abraham, men of diverse ages & Degrees, and himself a Prophet.
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The yoke of Gods commaundements is lai• vpon euery necke. And why should not gold be tried as well as meaner mettall?
The yoke of God's Commandments is lai• upon every neck. And why should not gold be tried as well as meaner mettle?
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2. I conclude againe, that pouertie, penury, crosses and calamities must not so dismay vs, 2. I conclude again, that poverty, penury, Crosses and calamities must not so dismay us,
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as that wee doe forget, or should thinke it too late to searche and examine our waies,
as that we do forget, or should think it too late to search and examine our ways,
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as if God had vtterly cast vs off. These people were in extreame distresse. Ierusalem was become a tributary. Iudah was carried away captiue.
as if God had utterly cast us off. These people were in extreme distress. Ierusalem was become a tributary. Iudah was carried away captive.
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All the habitions of Iacob were destroied.
All the habitions of Iacob were destroyed.
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Their children and sucklinges swooned in the streetes, and perished in their mothers bosom through hunger.
Their children and sucklings swooned in the streets, and perished in their mother's bosom through hunger.
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The women were constrained to eate their owne children.
The women were constrained to eat their own children.
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The olde men lay in the streetes, the young men and virgins were slaine with the sword.
The old men lay in the streets, the young men and Virgins were slain with the sword.
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The tongue of the sucking childe claue to the roofe of his mouth for thirst. They that were brought vp in scarlet, embraced the dung. The tongue of the sucking child clave to the roof of his Mouth for thirst. They that were brought up in scarlet, embraced the dung.
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The hands of the pittifull women, did seethe their owne children for meate. They dranke their water for money, and their neckes were vnder persecution. The hands of the pitiful women, did seethe their own children for meat. They drank their water for money, and their necks were under persecution.
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Their Princes were hanged vp, and their Elders were disgraced. All the pallaces of Israel were consumed. Ierusalem was hissed at.
Their Princes were hanged up, and their Elders were disgraced. All the palaces of Israel were consumed. Ierusalem was hissed At.
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All their enemies barked against them. The Temple of the Lord was prophaned. The Prophets were slaine in the sanctuary.
All their enemies barked against them. The Temple of the Lord was Profaned. The prophets were slain in the sanctuary.
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No mercie was shewed to the Elders, and no reuerence giuen to the Priestes.
No mercy was showed to the Elders, and no Reverence given to the Priests.
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Yet notwithstanding all this their miserie, the Prophet exhorts them to searche and trie theyr wayes,
Yet notwithstanding all this their misery, the Prophet exhorts them to search and try their ways,
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and to returne vnto the Lorde;
and to return unto the Lord;
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thereby shewing, that there was hope of recouerie, and no time past, to ransacke and reforme themselues.
thereby showing, that there was hope of recovery, and no time past, to ransack and reform themselves.
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For the Lorde is rich in loue, the doore of his grace, and the bowels of his mercie, are neuer shut vp against the penitent.
For the Lord is rich in love, the door of his grace, and the bowels of his mercy, Are never shut up against the penitent.
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His mercie is ouer all his workes, and hee will not alway chide, neither is his loue remoued from his children, His mercy is over all his works, and he will not always chide, neither is his love removed from his children,
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when hee doth visit their transgressiō with the rod, & their iniquitie with strokes.
when he does visit their Transgression with the rod, & their iniquity with Strokes.
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Therefore no affliction (how grieuous soeuer) must daunt our spirits, and dull the edge of our courages,
Therefore no affliction (how grievous soever) must daunt our spirits, and dull the edge of our courages,
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and make vs abstaine from the performance of these workes, as if all labour herein were spent in vaine.
and make us abstain from the performance of these works, as if all labour herein were spent in vain.
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3. Furthermore, hence I gather, that euen those which are actually conuerted & regenerated, had need to search and trie their waies, 3. Furthermore, hence I gather, that even those which Are actually converted & regenerated, had need to search and try their ways,
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and may very wel be exhorted therevnto.
and may very well be exhorted thereunto.
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The Prophet was a holy man of God, not onely by vertue of his speciall calling, by being a Prophet sanctified and set apart for the seruice of God,
The Prophet was a holy man of God, not only by virtue of his special calling, by being a Prophet sanctified and Set apart for the service of God,
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but also in respect of his generall calling;
but also in respect of his general calling;
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for without doubt he was the child of God, and so no question were some of those, to whom he speaketh.
for without doubt he was the child of God, and so no question were Some of those, to whom he speaks.
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The Romanes and Corinthians were many of them truly sanctified, yet Paul bestoweth many exhortations vpon them,
The Romans and Corinthians were many of them truly sanctified, yet Paul bestoweth many exhortations upon them,
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and some not much vnlike to this. There is no riuer without some mud, no way without so•e mire, dirt or dust:
and Some not much unlike to this. There is no river without Some mud, no Way without so•e mire, dirt or dust:
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so there is no man without some corruption, and no mans way voyde of all vncleanenesse;
so there is no man without Some corruption, and no men Way void of all uncleanness;
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therefore euery man (how good soeuer) had neede to search himselfe and proue his waies.
Therefore every man (how good soever) had need to search himself and prove his ways.
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Furthermore, as there is no ground so fat, which may not sometimes bee wel watered with a showre of rain:
Furthermore, as there is no ground so fat, which may not sometime be well watered with a shower of rain:
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so there is no mans heart so fertill, but may abide the sweet and wholsome dewe of heauenly exhortations.
so there is no men heart so fertile, but may abide the sweet and wholesome dew of heavenly exhortations.
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Is there any vine without some superfluous sprig, or any tree without a water-branch? so there is no vine in Gods vineyard, no plant in all his Orch-yard here vppon the earth, but hath his fault.
Is there any vine without Some superfluous sprig, or any tree without a water-branch? so there is no vine in God's vineyard, no plant in all his Orchard Here upon the earth, but hath his fault.
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For there is no man (as Salomon affirmeth) that sinneth not. Now godly exhortations are as pruning kniues to lop off the superfluous braunches of sinne, For there is no man (as Solomon Affirmeth) that Sinneth not. Now godly exhortations Are as pruning knives to lop off the superfluous branches of sin,
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and as the riuer Nilus is to part of Aegypt, so these must be as manure to fatten,
and as the river Nilus is to part of Egypt, so these must be as manure to fatten,
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and as water to moysten the barren and drie grounds of our hearts.
and as water to moisten the barren and dry grounds of our hearts.
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Which things no doubt shall be effected by them, if it please the Spirit of God to open the pores of of our soules to receiue them in,
Which things no doubt shall be effected by them, if it please the Spirit of God to open the pores of of our Souls to receive them in,
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and the blessed Sonne of righteousnesse to shine vpon vs with the beames of his loue,
and the blessed Son of righteousness to shine upon us with the beams of his love,
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and to warme vs with the heate of his grace.
and to warm us with the heat of his grace.
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Wherefore we ought with all reuerence and obedience, both heare, and beare the word of exhortation.
Wherefore we ought with all Reverence and Obedience, both hear, and bear the word of exhortation.
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Lastly, from this word (vs) I conclude, from the Prophets example, who includeth himselfe in this exhortation, that it is fit and commendable in the Minister (though hee stand in the roome of Christ) sometimes to include himselfe in his exhortations. Lastly, from this word (us) I conclude, from the prophets Exampl, who includeth himself in this exhortation, that it is fit and commendable in the Minister (though he stand in the room of christ) sometime to include himself in his exhortations.
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Though it be lawfull to say with Dauid, Examine your owne heart : and with Paul, Let euery man examine himselfe ; Though it be lawful to say with David, Examine your own heart: and with Paul, Let every man examine himself;
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yet it is neither vnlawfull, nor vncommendable for vs to say also with Ieremy; Let vs search and examine our waies.
yet it is neither unlawful, nor uncommendable for us to say also with Ieremy; Let us search and examine our ways.
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For first, Ministers are way-faring men as well as others; secondly, they are subiect to erring as well as other men.
For First, Ministers Are wayfaring men as well as Others; secondly, they Are Subject to erring as well as other men.
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Helias was (as Iames saith) subiect to such passions, as other of Gods children are. Elias was (as James Says) Subject to such passion, as other of God's children Are.
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Peter sinned, as other pro•essors did. Thirdly, by this meanes, their exhortations will be more forcible;Peter sinned, as other pro•essors did. Thirdly, by this means, their exhortations will be more forcible;
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seeing they perswade them to do no worse, then they eyther would, or should doe themselues.
seeing they persuade them to do no Worse, then they either would, or should do themselves.
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Lastly, shall the wicked say to a man, Come with vs, cast in thy lot among vs, wee will lay waite for blood? Shall the harlot say, Let vs take our pleasure in dalliance? Shall vngodly men exhort and incourage one an other to commit wickednesse,
Lastly, shall the wicked say to a man, Come with us, cast in thy lot among us, we will lay wait for blood? Shall the harlot say, Let us take our pleasure in dalliance? Shall ungodly men exhort and encourage one an other to commit wickedness,
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and shall not the godly Minister animate & exhort himselfe with others, to doe that which is commanded of God, commendable among men,
and shall not the godly Minister animate & exhort himself with Others, to do that which is commanded of God, commendable among men,
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and comfortable to the conscience? Hee that speaketh not vnto himselfe, as well as to an other, is eyther like a clocke, that tells the time for others;
and comfortable to the conscience? He that speaks not unto himself, as well as to an other, is either like a clock, that tells the time for Others;
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or like a marke in the way, which rotteth it self, whiles it stands to direct others.
or like a mark in the Way, which rotteth it self, while it Stands to Direct Others.
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Therefore, as Iacob set party-coloured rods before the sheep, that they might bring forth young of party colour, and so they did:
Therefore, as Iacob Set Party-coloured rods before the sheep, that they might bring forth young of party colour, and so they did:
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so let all Ministers set before their eyes the practise of this Prophet, that they may walke in his steps,
so let all Ministers Set before their eyes the practice of this Prophet, that they may walk in his steps,
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and do as he hath done before them. And thus much for this seuenth instruction.
and do as he hath done before them. And thus much for this Seventh instruction.
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Moreouer, though the Prophet knew full well that God had ordeined and ordered all things in an eternall and immutable decree, Moreover, though the Prophet knew full well that God had ordained and ordered all things in an Eternal and immutable Decree,
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and therefore had eternally determined who should search and try their waies and turne to God, and who should not;
and Therefore had eternally determined who should search and try their ways and turn to God, and who should not;
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yet he doth exhort them all indifferently to the performance of this duty. Gods counsell must not make them lazie, his decree must not make them doe nothing,
yet he does exhort them all indifferently to the performance of this duty. God's counsel must not make them lazy, his Decree must not make them do nothing,
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or keep the Prophet from preaching to thē.
or keep the Prophet from preaching to them.
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For as he hath decreed the end, so he hath determined the meanes & way thereunto.
For as he hath decreed the end, so he hath determined the means & Way thereunto.
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As hee hath ordeined a mans saluation, so hath he subordeined his conuersion, calling, and iustification.
As he hath ordained a men salvation, so hath he subordeined his conversion, calling, and justification.
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As he hath eternally set downe, who shall turne vnto him, so he hath eternally set downe, that hee shall search and examine his waies.
As he hath eternally Set down, who shall turn unto him, so he hath eternally Set down, that he shall search and examine his ways.
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God did meane that Paradice should be a fatte and fruitefull place, and therefore he prouided a riuer to water it, which went out of Eden. God had decreed that the wals of Iericho should be cast downe,
God did mean that Paradise should be a fat and fruitful place, and Therefore he provided a river to water it, which went out of Eden. God had decreed that the walls of Jericho should be cast down,
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and so withall, for the effecting of his purpose, he did appoint that seuen Priests should sounde seuen trumpets, and that all the people should shout very loude,
and so withal, for the effecting of his purpose, he did appoint that seuen Priests should sound seuen trumpets, and that all the people should shout very loud,
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and so the walls should fall flat downe. So God hath decreed that his Church shuld be a faire and fruitfull Garden:
and so the walls should fallen flat down. So God hath decreed that his Church should be a fair and fruitful Garden:
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and to this purpose he hath appointed, that it shoulde bee watered with wholsome exhortations, and hath appointed his ministers to keepe and dresse it.
and to this purpose he hath appointed, that it should be watered with wholesome exhortations, and hath appointed his Ministers to keep and dress it.
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God hath from all eternitie purposed that the gates of hell, and walles of sinne, should in some be flung from their hinges, and shaken to the ground:
God hath from all eternity purposed that the gates of hell, and walls of sin, should in Some be flung from their hinges, and shaken to the ground:
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and to effect his purpose, hee hath commanded •is Prophets and Ministers to sound out the •rumpet of his law and gospel, at the sound whereof he raiseth the dead f•om the graue of sinne,
and to Effect his purpose, he hath commanded •is prophets and Ministers to found out the •rumpet of his law and gospel, At the found whereof he Raiseth the dead f•om the graven of sin,
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and dri•eth downe (when and in whom he pl•ase•h) the •owers of pride, the bulwarks of concupisence, the castles of iniq•i•y,
and dri•eth down (when and in whom he pl•ase•h) the •owers of pride, the bulwarks of concupiscence, the Castles of iniq•i•y,
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& sorely shaketh (if not shiuereth) all the muniments and foretresses of the diuell.
& sorely shakes (if not shivereth) all the muniments and foretresses of the Devil.
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First therefore, let all Gods Ministe•s, with this holy Prophet, remember to performe their office, notwithstanding the immutabilitie of Gods eternall counsell. First Therefore, let all God's Ministe•s, with this holy Prophet, Remember to perform their office, notwithstanding the immutability of God's Eternal counsel.
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Secondly, let all men be careful to vse the meanes, as wel as they are desirous to attaine vnto the end; Secondly, let all men be careful to use the means, as well as they Are desirous to attain unto the end;
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for otherwise they may iustly feare the wo•st.
for otherwise they may justly Fear the wo•st.
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For the holy Ghost faith, that the sonnes of Eli did not obey their fathers voice, Because the Lord would slay them Therefore, •f we sha•l contemne the counsell of the Prophet, it is to bee f•ared, that God hath a purpose to take vs away in our sins.
For the holy Ghost faith, that the Sons of Eli did not obey their Father's voice, Because the Lord would slay them Therefore, •f we sha•l contemn the counsel of the Prophet, it is to be f•ared, that God hath a purpose to take us away in our Sins.
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Thirdly, all those prophane and godles wretches, are to be condemned, that cast off all care of religion,
Thirdly, all those profane and godless wretches, Are to be condemned, that cast off all care of Religion,
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and liue like monsters in the world.
and live like monsters in the world.
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It is (they say) bootelesse for them to search, to try, to striue to serue the Lord, conside•ing that their death or life is in the decree of God set down without possibility of alteration.
It is (they say) bootless for them to search, to try, to strive to serve the Lord, conside•ing that their death or life is in the Decree of God Set down without possibility of alteration.
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This which they say, is both false & foolish: but it is an ill neede that wil grow on no ground. Foolish it is;
This which they say, is both false & foolish: but it is an ill need that will grow on no ground. Foolish it is;
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for if they speake the truth, they may as well expect to liue, and yet abstaine from me••e & drinke.
for if they speak the truth, they may as well expect to live, and yet abstain from me••e & drink.
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And it is as false as foolish;
And it is as false as foolish;
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For as God hath decreed life and found repentance, so hee hath decreed faith, obedience, searching and examination of our waies.
For as God hath decreed life and found Repentance, so he hath decreed faith, Obedience, searching and examination of our ways.
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The holy Ghost teacheth, that Promotion commeth neither from the East, nor from the West, nor from the South b•t from the Lord :
The holy Ghost Teaches, that Promotion comes neither from the East, nor from the West, nor from the South b•t from the Lord:
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so he sheweth that the way to rise with comfort, is to honour God, to waite vpon him,
so he shows that the Way to rise with Comfort, is to honour God, to wait upon him,
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and not to swer•e from his waies.
and not to swer•e from his ways.
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For God will honour those that honour him, and wil exalt those that attende vpon him and keepe his way.
For God will honour those that honour him, and will exalt those that attend upon him and keep his Way.
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Paul assuredly knew that none of those, that were in the ship with him should perish, Paul assuredly knew that none of those, that were in the ship with him should perish,
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yet hee did exhort them to receiue th•ir meate, and told the Centurion and his souldiers, that if the ship-men staied not in the shippe, they themselus should perish:
yet he did exhort them to receive th•ir meat, and told the Centurion and his Soldiers, that if the shipmen stayed not in the ship, they themselves should perish:
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and when the souldiers afterwards were purposed to kill the prisoners, the Centurion moued by God, hindered their intent, & so all were preserued.
and when the Soldiers afterwards were purposed to kill the Prisoners, the Centurion moved by God, hindered their intent, & so all were preserved.
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Therefore let no man thinke it needelesse to conuert, if God haue decreed his saluation,
Therefore let no man think it needless to convert, if God have decreed his salvation,
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or labor lost to search and proue his waies, because of the constant nature of Gods eternall counsell:
or labour lost to search and prove his ways, Because of the constant nature of God's Eternal counsel:
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but rather let him therefore vse these meanes, that so hee may both shewe himselfe submissiue to this voyce of God,
but rather let him Therefore use these means, that so he may both show himself submissive to this voice of God,
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and gather assurance to himsel•e, that hee is one of those, whom God hath decreed to receiue to mercy.
and gather assurance to himsel•e, that he is one of those, whom God hath decreed to receive to mercy.
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Doe wee thinke that the Prophet would haue exhorted vs to doe it, if it had beene needlesse? Are Gods commandements idle and vnprofitable? He that will liue, must labour:
Do we think that the Prophet would have exhorted us to doe it, if it had been needless? are God's Commandments idle and unprofitable? He that will live, must labour:
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hee that desireth health, must exercise his ioynts: he that would be learned, must vse his wi•s, and study:
he that Desires health, must exercise his Joints: he that would be learned, must use his wi•s, and study:
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so hee that will bee saued, must repent: and he that would repent, must search and trie his waies.
so he that will be saved, must Repent: and he that would Repent, must search and try his ways.
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If a young man would redresse his way, hee must look vnto it according to Gods word: If a young man would redress his Way, he must look unto it according to God's word:
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and so if a young man would know whether his way bee good or euill, hee must examine it by his word.
and so if a young man would know whither his Way be good or evil, he must examine it by his word.
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He that desireth to know the disposition of his friend, must trie him:
He that Desires to know the disposition of his friend, must try him:
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so he that desireth to know the affections of his hart, and the nature of his waies, must proue them, that he may doe with them, as Moses did with his rod, which while it was a rod, hee kept it in his hand,
so he that Desires to know the affections of his heart, and the nature of his ways, must prove them, that he may do with them, as Moses did with his rod, which while it was a rod, he kept it in his hand,
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and vsed it familiarly, but when it prooued a serpent, he ranne from it. He which neglecteth the meanes, barreth himselfe of the end.
and used it familiarly, but when it proved a serpent, he ran from it. He which neglecteth the means, barreth himself of the end.
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Hee that will not worke in summer, is likely to starue in winter. To proceed, Let vs search and try OVR waies.
He that will not work in summer, is likely to starve in winter. To proceed, Let us search and try OUR ways.
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Forsomuch as Ieremy requireth that wee should search and try our owne waies, I gather, that our principall and speciall care and diligence must bee in learning to knowe our selues, Forsomuch as Ieremy requires that we should search and try our own ways, I gather, that our principal and special care and diligence must be in learning to know our selves,
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and labouring to discerne our own courses ▪ He doth not say, search thy neighbours way, but thine own:
and labouring to discern our own courses ▪ He does not say, search thy neighbours Way, but thine own:
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hee saith not, let vs try the waies of the Assyrians, Aegyptians, or Aethiopians, but let vs try our waies.
he Says not, let us try the ways of the Assyrians, egyptians, or Ethiopians, but let us try our ways.
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So Dauid saith, Examine your owne heart vpon your hed ▪ Zephaniah saith, Search your selues :
So David Says, Examine your own heart upon your head ▪ Zephaniah Says, Search your selves:
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and Paul saith, Let euery man examine himselfe. And againe, Proue your selues whether yoe are in the faith; examine your selues:
and Paul Says, Let every man examine himself. And again, Prove your selves whither yoe Are in the faith; examine your selves:
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know yee not your selues, how that Iesus Christ is in you, e•cept ye be reprobates? The saying is, Nosce te ipsum ▪ Know thy selfe. know ye not your selves, how that Iesus christ is in you, e•cept you be Reprobates? The saying is, Nosce te ipsum ▪ Know thy self.
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And the Apostle saith, Let ouery man proue his owne worke, for euery man shall beare his owne burthen.
And the Apostle Says, Let ouery man prove his own work, for every man shall bear his own burden.
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Euerie soule must answere for his owne sin. Euery man must receiue the things which are done in his owne body.
Every soul must answer for his own since. Every man must receive the things which Are done in his own body.
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It is wisedome therefore for euery man to search and examine his owne waies.
It is Wisdom Therefore for every man to search and examine his own ways.
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Who can know thy waies so well as thy selfe? Who will bee so faithfull to thee as thy selfe? Egomet sum proximus mihi :
Who can know thy ways so well as thy self? Who will be so faithful to thee as thy self? Egomet sum Proximus mihi:
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euery man is neerest to himselfe. Amor a seipso, loue beginnes with a mans selfe:
every man is nearest to himself. Amor a Seipso, love begins with a men self:
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how can hee be faithfull to another, that is carelesse of himselfe? With what face can a man offer to take a moa•e out of his brothers eye, hauing a great beame in his owne? How darest thou counsell they neighbour to search and try his waies,
how can he be faithful to Another, that is careless of himself? With what face can a man offer to take a moa•e out of his Brother's eye, having a great beam in his own? How Darest thou counsel they neighbour to search and try his ways,
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and nothing regardest thine owne? What hast thou to doe to take the word of exhortation into thy mouth, seeing thou hatest to bee reformed,
and nothing regardest thine own? What hast thou to do to take the word of exhortation into thy Mouth, seeing thou Hatest to be reformed,
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and hast cast the word of exhortation behinde thy backe? Why doest thou meddle with other m•ns maladies,
and hast cast the word of exhortation behind thy back? Why dost thou meddle with other m•ns maladies,
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if thou neglect thine owne? Phisitian, first learne to cure thy selfe.
if thou neglect thine own? physician, First Learn to cure thy self.
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If a man lay but a very li•tle obiect close to his eye, it will so take vp his sight,
If a man lay but a very li•tle Object close to his eye, it will so take up his sighed,
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as that he shall not see many things a farre off:
as that he shall not see many things a Far off:
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so if we would set our owne waies before our eies, and view them as we ought to doe, wee should not bee so curious and cunning in searching other mens,
so if we would Set our own ways before our eyes, and view them as we ought to do, we should not be so curious and cunning in searching other men's,
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If a mans house be on fire, as well (or rather ill) as his neighbours, questionlesse he will not be so carefull for his neighbours,
If a men house be on fire, as well (or rather ill) as his neighbours, questionless he will not be so careful for his neighbours,
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as that hee will be carelesse of his owne. Our soules are on fire with sinne:
as that he will be careless of his own. Our Souls Are on fire with sin:
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why then should any man neglect himselfe, and forget to quench his own, and bestowe all his paines (if any at all) in slaking of his neighbours? Seeing our waies are as foule and as vneuen as our neighbours,
why then should any man neglect himself, and forget to quench his own, and bestow all his pains (if any At all) in slaking of his neighbours? Seeing our ways Are as foul and as uneven as our neighbours,
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why should not our chiefest care bee to repaire & make straight our owne, vnlesse we had rather see our neighboures shooes cleaner then our owne? Is it vnseemly for a Prince to be skilfull in the state of forraine kingdomes,
why should not our chiefest care be to repair & make straight our own, unless we had rather see our neighbours shoes cleaner then our own? Is it unseemly for a Prince to be skilful in the state of foreign kingdoms,
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and either negligent or ignorant of his owne? And is it seemely for vs to search and examine the conditions of other men,
and either negligent or ignorant of his own? And is it seemly for us to search and examine the conditions of other men,
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and neuer to discusse our selues, and search our owne? Euery man hath a Common-wealth within him, le• him be most conuersant and occupied in his owne.
and never to discuss our selves, and search our own? Every man hath a Commonwealth within him, le• him be most conversant and occupied in his own.
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It is no point of good husbandrie for a man to acquaint himselfe with his neighbors groundes, goods, corne or cattell,
It is no point of good Husbandry for a man to acquaint himself with his neighbours grounds, goods, corn or cattle,
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and to know neither the nature, the names, nor the number of his owne:
and to know neither the nature, the names, nor the number of his own:
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therefo•e Salomon saith, Bee diligent to knowe the state of thy (thine owne) flocke, and not thy neighbours.
therefo•e Solomon Says, be diligent to know the state of thy (thine own) flock, and not thy neighbours.
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Euen so, it is neither Christian thrift, nor wisedome to bee curious in prying into other mens waies,
Eve so, it is neither Christian thrift, nor Wisdom to be curious in prying into other men's ways,
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and laborious in iudging them, and to be obliuious or ignorant of our owne;
and laborious in judging them, and to be oblivious or ignorant of our own;
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and therefore Ieremy saith, Let vs search and trie our (euen our owne) waies, euery man his owne waies by himselfe.
and Therefore Ieremy Says, Let us search and try our (even our own) ways, every man his own ways by himself.
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As euery shepheard lookes to his owne sheepe, euery marriner to his owne mast, euery founder to his owne mettall:
As every shepherd looks to his own sheep, every mariner to his own mast, every founder to his own mettle:
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so let euery man looke to his owne waies. The wise virgins were carefull for their owne lampe•:
so let every man look to his own ways. The wise Virgins were careful for their own lampe•:
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so let vs looke to our owne professions. The Bee trims her owne h•ue: so let vs dresse our own hearts.
so let us look to our own professions. The Bee trims her own h•ue: so let us dress our own hearts.
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The bird frequenteth her owne neast. The Cony keepeth her owne burrow.
The bird frequenteth her own nest. The Cony Keepeth her own burrow.
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The good huswife mindeth her owne house, and carrieth it about with her like a snaile: The good huswife minds her own house, and Carrieth it about with her like a snail:
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so we must haunt our owne hearts, and haue greatest respect, and a most watchfull eye to our owne waies.
so we must haunt our own hearts, and have greatest respect, and a most watchful eye to our own ways.
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The good heardsman chiefly searcheth his owne flockes.
The good herdsman chiefly Searches his own flocks.
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The good husbandman doth most of all sea•ch and trie the qualitie and nature of his owne soile:
The good husbandman does most of all sea•ch and try the quality and nature of his own soil:
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so we must chi•fly husband, search and examine our owne soules, our own affections, our owne workes, and our own waies.
so we must chi•fly husband, search and examine our own Souls, our own affections, our own works, and our own ways.
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The Apostle saith, that hee that prouideth not for his owne, denieth the faith, and is worse then an Infidell.
The Apostle Says, that he that Provideth not for his own, Denieth the faith, and is Worse then an Infidel.
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So it may be truly saide of him that dooh not search and proue his owne waies, that hee dooth denie obedience vnto God,
So it may be truly said of him that dooh not search and prove his own ways, that he doth deny Obedience unto God,
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and is in a wretched condition, not able to prooue himsel•e better then a Pagan, setting aside his outward profession,and is in a wretched condition, not able to prove himsel•e better then a Pagan, setting aside his outward profession,
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and name of a Christian, which stands him in no more stead, then for a ranke beggar to bee reputed rich;
and name of a Christian, which Stands him in no more stead, then for a rank beggar to be reputed rich;
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or for a man to bee intituled Emperour of all the world, and yet to want a house to shroud his head.
or for a man to be entitled Emperor of all the world, and yet to want a house to shroud his head.
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Here then comes to be condemned the common custome of many curious and captious persons, that forget themselues.
Here then comes to be condemned the Common custom of many curious and captious Persons, that forget themselves.
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& busie themselues in searching and examining their neighbours.
& busy themselves in searching and examining their neighbours.
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Salomon saith of the harlo•, that she is bab•ing and loud and her feete cannot abide in her house. Solomon Says of the harlo•, that she is bab•ing and loud and her feet cannot abide in her house.
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So these men delight in babling of other mens sinnes, they are loud and shril in sounding out the faults of others•,
So these men delight in babbling of other men's Sins, they Are loud and shrill in sounding out the Faults of others•,
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and in censuring and taxing their waies, but they passe by themselues, they loue not to tarrie within the doores of their owne hearts.
and in censuring and taxing their ways, but they pass by themselves, they love not to tarry within the doors of their own hearts.
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They will search others to the quicke, and passe their verdict on their waies to the highest straine of the Law,
They will search Others to the quick, and pass their verdict on their ways to the highest strain of the Law,
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but in the meane time they meddle not with themselues, or make but a very par•iall triall.
but in the mean time they meddle not with themselves, or make but a very par•iall trial.
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These men like crowes, are best at ease, when they are feeding their corrupt humours vpon the carrion of other mens sins,
These men like crows, Are best At ease, when they Are feeding their corrupt humours upon the carrion of other men's Sins,
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or like the flesh-flie, that alway delights to sit vpon the soare.
or like the flesh-flie, that always delights to fit upon the soar.
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I taxe not the lawful searching and examination of other mens waies, made by the lawfull Magistrate, the godly Minister, the honest Maister,
I Tax not the lawful searching and examination of other men's ways, made by the lawful Magistrate, the godly Minister, the honest Master,
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and religious parent, or of any other, that keepeth himselfe within the lists and limits of his calling.
and religious parent, or of any other, that Keepeth himself within the lists and Limits of his calling.
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Onely this I say, let curious inquisition bee abandoned:
Only this I say, let curious inquisition be abandoned:
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and let him that searcheth and trieth the waies of other men, be mindfull of his owne;
and let him that Searches and trieth the ways of other men, be mindful of his own;
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lest hee proue no better (at the best) then either the lanthorne, which beareth a light for others to see by:
lest he prove no better (At the best) then either the lanthorn, which bears a Light for Others to see by:
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or the wilde fig-tree, which (as they say) giueth that to others, which it hath not it selfe. or the wild Fig tree, which (as they say) gives that to Others, which it hath not it self.
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So let him take heede, lest hee be an occasion and helpe to others for to repent by discouering their waies vnto them,
So let him take heed, lest he be an occasion and help to Others for to Repent by discovering their ways unto them,
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& yet be through his own default the destruction of himselfe, in that he did not discouer and ponder his owne.
& yet be through his own default the destruction of himself, in that he did not discover and ponder his own.
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Thus much concerning the two former branches of the Prophets exhortation, which I beseech you (brethren) be mindefull of.
Thus much Concerning the two former branches of the prophets exhortation, which I beseech you (brothers) be mindful of.
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507
Shall the Oxe know his owner, and the Asse his masters crib, and shall wee be ignorant of our waies,
Shall the Ox know his owner, and the Ass his Masters crib, and shall we be ignorant of our ways,
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and not know our selues? If wee would not, then we must search and try them.
and not know our selves? If we would not, then we must search and try them.
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509
Wouldst thou haue the vessell of thine heart clensed of the lees of sinne? As thou must get it rinsed with the clensing water of Gods Spirit,
Wouldst thou have the vessel of thine heart cleansed of the lees of sin? As thou must get it rinsed with the cleansing water of God's Spirit,
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so thou must search and examine it thy selfe;
so thou must search and examine it thy self;
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or otherwise thou wilt not thinke it is so full of dregges and corruption as it is,
or otherwise thou wilt not think it is so full of dregs and corruption as it is,
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and so will bee more secure then is meete. I proceed now to the third brāch, And let vs turne againe vnto the Lord.
and so will be more secure then is meet. I proceed now to the third branch, And let us turn again unto the Lord.
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Whence I gather these two Doctrines. Whence I gather these two Doctrines.
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First, that sinnes sets a man out of his right way, and makes him wander from the Lord:
First, that Sins sets a man out of his right Way, and makes him wander from the Lord:
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for hee that will haue fellowshippe and fauour with God, is exhorted to turn from his sinnes.
for he that will have fellowship and favour with God, is exhorted to turn from his Sins.
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Sinne doth vntune the strings of the heart, and puts the limmes of the soule out of ioynt.
Sin does untune the strings of the heart, and puts the limbs of the soul out of joint.
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It makes one stray like a sheepe, and leades one from God to the diuell; from life to death, from heauen to hell.
It makes one stray like a sheep, and leads one from God to the Devil; from life to death, from heaven to hell.
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Therfore, though it sometimes bring hony with it in the mouth, like a Bee, yet it neuer is without a sting in the taile.
Therefore, though it sometime bring honey with it in the Mouth, like a Bee, yet it never is without a sting in the tail.
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For that which Salomon saith of the harlot, is m•st true of sin.
For that which Solomon Says of the harlot, is m•st true of since.
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Though it be as soft as oyle in the beginning, and as sweete as the hony combe to the taste of the sinner, yet the end thereof is bitter as worme wood,
Though it be as soft as oil in the beginning, and as sweet as the honey comb to the taste of the sinner, yet the end thereof is bitter as worm wood,
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and as sharpe as a two edged sword, the feete thereof goe downe to death, and the steps take hold on hell:
and as sharp as a two edged sword, the feet thereof go down to death, and the steps take hold on hell:
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it causeth many to fall downe wounded, and slaieth the mightie, Wherfore then should men delight in sinne,
it Causes many to fallen down wounded, and slays the mighty, Wherefore then should men delight in sin,
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and embrace the bosome of iniquitie?
and embrace the bosom of iniquity?
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Secondly, and so to conclude this text, from these words of the Prophet, I am taught to teach you, That it is not sufficient for a man onely to search and trie his waies,
Secondly, and so to conclude this text, from these words of the Prophet, I am taught to teach you, That it is not sufficient for a man only to search and try his ways,
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but he must also turne from them (if he find them wrong) and seriously repent himselfe of them. but he must also turn from them (if he find them wrong) and seriously Repent himself of them.
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For therefore we search and trie them, that discerning them to be euill, we may forsake them.
For Therefore we search and try them, that discerning them to be evil, we may forsake them.
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The ende of fishing is not angling, but taking; the ende of fowling, is catching; the ende of plowing is not working, but sowing:
The end of fishing is not angling, but taking; the end of fowling, is catching; the end of plowing is not working, but sowing:
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so the ende of searching and prouing our waies, is, that we may repaire them, and and returne to God.
so the end of searching and proving our ways, is, that we may repair them, and and return to God.
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Therefore when the wise man had saide, Ponder the path of thy feete :
Therefore when the wise man had said, Ponder the path of thy feet:
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hee addeth immediately, And let all thy waies be ordered aright, turn not to the right hand,
he adds immediately, And let all thy ways be ordered aright, turn not to the right hand,
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nor to the left, but remoue thy foot from euill. nor to the left, but remove thy foot from evil.
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As the Sessions and Assises are helde for the repressing of enormities and iniuries, and for the suppressing of irregular and vicious persons:
As the Sessions and Assizes Are held for the repressing of enormities and injuries, and for the suppressing of irregular and vicious Persons:
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so we hold this Assises in our soules, for the arraigning, enditing, examining, iudging and condemning of our sinnes, that dying vnto sinne, we may liue vnto God with peace of conscience, and tranquilitie of minde.
so we hold this Assizes in our Souls, for the arraigning, enditing, examining, judging and condemning of our Sins, that dying unto sin, we may live unto God with peace of conscience, and tranquillity of mind.
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Secondly, if we doe onely search and examine our waies, and proceed no further, we shal make our selues more inexcusable, & encrease our condemnation.
Secondly, if we do only search and examine our ways, and proceed no further, we shall make our selves more inexcusable, & increase our condemnation.
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For if after the performance of these things, we shall perceiue our waies to bee our owne,
For if After the performance of these things, we shall perceive our ways to be our own,
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and not the waies of God, and wil yet content our selues, and not seeke to mend them, we shall the more displease his Maiestie, we shal aggrauate our punishment,
and not the ways of God, and will yet content our selves, and not seek to mend them, we shall the more displease his Majesty, we shall aggravate our punishment,
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and make our selues more guiltie of our owne destructions.
and make our selves more guilty of our own destructions.
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For it is not so much the cōmitting of sin which condemns the sinner, as the continuing in it, without conuersion from it, being seene and knowne.
For it is not so much the committing of since which condemns the sinner, as the Continuing in it, without conversion from it, being seen and known.
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If a man were fallen into deepe dungeon or pit, & would not seeke to come forth,
If a man were fallen into deep dungeon or pit, & would not seek to come forth,
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when he might be deliuered if he sought in time, he makes himselfe guiltie of his owne death.
when he might be Delivered if he sought in time, he makes himself guilty of his own death.
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If a man by searching of his wounds, did perceiue the present and future daunger of them,
If a man by searching of his wounds, did perceive the present and future danger of them,
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and yet would hide them, and vse no means to haue them cured, he may thanke himselfe for his present paine, and future perishing.
and yet would hide them, and use no means to have them cured, he may thank himself for his present pain, and future perishing.
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If a man did either see or foresee some ignominy, ruine or calamity would befall him,
If a man did either see or foresee Some ignominy, ruin or calamity would befall him,
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and yet would take no paines to remoue or preuent it, hee should shew himselfe vnwise, and carelesse of his good.
and yet would take no pains to remove or prevent it, he should show himself unwise, and careless of his good.
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Beloued, what man soeuer shal examin & search his waies, shal finde himselfe to be in a dungeon of iniquitie by his nature, he shal perceiue himselfe to be inuironed with sinne on euery side, he shall see his soule polluted with the leprosie of sinne,
beloved, what man soever shall examine & search his ways, shall find himself to be in a dungeon of iniquity by his nature, he shall perceive himself to be environed with sin on every side, he shall see his soul polluted with the leprosy of sin,
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and wounded with many deadly wounds:
and wounded with many deadly wounds:
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and he shall (if hee looke to the fruite and effect of them) plainely see, that nothing belongs vnto him (by reason of the filthinesse of his waies) but euerlasting shame and confusion.
and he shall (if he look to the fruit and Effect of them) plainly see, that nothing belongs unto him (by reason of the filthiness of his ways) but everlasting shame and confusion.
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Therfore i• hee will not seeke abroade for d•liuerance in time, if the worst doe fall (and surely no other can be with reason looked for of him) hee may thanke himselfe,
Therefore i• he will not seek abroad for d•liuerance in time, if the worst do fallen (and surely no other can be with reason looked for of him) he may thank himself,
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and say, that hee hath perished through his owne default. He saw the snare, and would not flie away:
and say, that he hath perished through his own default. He saw the snare, and would not fly away:
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he perceiued the daunger, and would not seeke to preuent it:
he perceived the danger, and would not seek to prevent it:
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hee doth wittingly cast himselfe into the fire of Gods wrath, and runne vpon the pike of his owne destruction:
he does wittingly cast himself into the fire of God's wrath, and run upon the pike of his own destruction:
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shewing also, that he neither loued God, nor hated sinne.
showing also, that he neither loved God, nor hated sin.
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He is a very strange traueller, who professeth that hee doth in earnest purpose to go the next and nearest way to London,
He is a very strange traveller, who Professes that he does in earnest purpose to go the next and nearest Way to London,
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and yet perceiuing himselfe to bee out of his way, and seeing the right way, doth for all tha• keepe on in a cleane contrarie way:
and yet perceiving himself to be out of his Way, and seeing the right Way, does for all tha• keep on in a clean contrary Way:
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Will not all men say, that he is either phrantique or foolish? So then if we would not be reputed worse then mad,
Will not all men say, that he is either phrantique or foolish? So then if we would not be reputed Worse then mad,
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when by the searching and triall of our waies, we find our selues to erre, let vs either turne into the right path,
when by the searching and trial of our ways, we find our selves to err, let us either turn into the right path,
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or else let vs not professe that we intend to goe to Heauen.
or Else let us not profess that we intend to go to Heaven.
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Wherefore (I pray you) doth Dauid speake in this sort, I thought I will take heede vnto my waies ? Why doth he take this hede? euen that hee might Not sinne with his tongue.
Wherefore (I pray you) does David speak in this sort, I Thought I will take heed unto my ways? Why does he take this heed? even that he might Not sin with his tongue.
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Euen so, wherefore must men, or doe men search and consider their waies? surely, that they may turne from the euill of them vnto the Lorde.
Even so, Wherefore must men, or do men search and Consider their ways? surely, that they may turn from the evil of them unto the Lord.
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Had Paul no rest in his spi•it, when he was in Troa•, because hee found not his brother Titus there,
Had Paul no rest in his spi•it, when he was in Troa•, Because he found not his brother Titus there,
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but presently departed and went away? and is it fit that any man should be rechlesse and at quiet with himselfe,
but presently departed and went away? and is it fit that any man should be rechlesse and At quiet with himself,
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when after inquisition and examination of his waies, hee findeth not his elder brother Christ Iesus in them,
when After inquisition and examination of his ways, he finds not his elder brother christ Iesus in them,
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but onely sinne and sinfulnesse, and when hee cannot say, as Paul saith of himselfe to the Romanes, I see an other lawe in my members, rebelling against the law of my minde:
but only sin and sinfulness, and when he cannot say, as Paul Says of himself to the Romans, I see an other law in my members, rebelling against the law of my mind:
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but more truly (it may bee) as Peter saide to Simon Magus, Thine heart is not right in the sight of God, I see that thou art in the gall of bitternesse,
but more truly (it may be) as Peter said to Simon Magus, Thine heart is not right in the sighed of God, I see that thou art in the Gall of bitterness,
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and in the bond of iniquitie? Is there not therefore cause sufficient to make them mooue one foote further,and in the bound of iniquity? Is there not Therefore cause sufficient to make them move one foot further,
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and to adde turning to their searching? The end of the first Sermon.
and to add turning to their searching? The end of the First Sermon.
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THE SECONDE SERMON. The Text: Let vs turne againe.
THE SECONDE SERMON. The Text: Let us turn again.
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I Am now come to speake of this last dutie, whervnto we are exhorted by the Prophet.
I Am now come to speak of this last duty, whereunto we Are exhorted by the Prophet.
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And here I wil shew who must turn, from what they must turne, to whom they must turne, in what and wherin they must turne,
And Here I will show who must turn, from what they must turn, to whom they must turn, in what and wherein they must turn,
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when they must turne, how they must turne, and why they must turne. Of these seuen points I meane to speake in order, briefly, and with perspicuitie.
when they must turn, how they must turn, and why they must turn. Of these seuen points I mean to speak in order, briefly, and with perspicuity.
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For the first, Let vs turne againe. The Prophet speaks directly to the Israelites, men, women, young, old, &c. And his speech also belongs vnto vs. For whatsoeuer things are written aforetime, are written for our learning. For the First, Let us turn again. The Prophet speaks directly to the Israelites, men, women, young, old, etc. And his speech also belongs unto us For whatsoever things Are written aforetime, Are written for our learning.
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From whence I conclude, that Whosoeuer would not die but liue, must turne, and returne;
From whence I conclude, that Whosoever would not die but live, must turn, and return;
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whether he be Iew or Gentile, regenerate, or vnregenerate, Pastour or people, noble or ignoble, rich or poore, old or young, of what sexe, condition,
whither he be Iew or Gentile, regenerate, or unregenerate, Pastor or people, noble or ignoble, rich or poor, old or young, of what sex, condition,
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or calling so euer he be.
or calling so ever he be.
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For first, There is no respect of persons with God, but hee Will reward euery man accordind to his workes.
For First, There is no respect of Persons with God, but he Will reward every man accordind to his works.
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With him neither circumcision nor vncircumcision auaile any thing, but a new creature.
With him neither circumcision nor uncircumcision avail any thing, but a new creature.
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Secondly, God is an absolute Lord ouer all men whatsoeuer, therefore all men are bound to keep his commandements, among which this is one,
Secondly, God is an absolute Lord over all men whatsoever, Therefore all men Are bound to keep his Commandments, among which this is one,
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and not the meanest, as may appeare by the practise of the Prophets, who doe often and earnestly vrge this dutie.
and not the Meanest, as may appear by the practice of the prophets, who do often and earnestly urge this duty.
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The Apostle Paul saith, that God dooth now command: All men euery where to change their mindes :
The Apostle Paul Says, that God doth now command: All men every where to change their minds:
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and teacheth the Corinthians, that circumcision is nothing, and vncircumcision is nothing, but the keeping of the commandements of God. and Teaches the Corinthians, that circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God.
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Thirdly, all men without exception of any sauing Christ, who knew no sinne, are by nat•r• deed in sinnes, the children of wrath, without God, and aliants from the common-wealth of Israel ;
Thirdly, all men without exception of any Saving christ, who knew no sin, Are by nat•r• deed in Sins, the children of wrath, without God, and aliants from the commonwealth of Israel;
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therefore if they meane to liue, they had neede to turne. Yea euen the most faithfull seruants of God, are not onely subiect to goe astray,
Therefore if they mean to live, they had need to turn. Yea even the most faithful Servants of God, Are not only Subject to go astray,
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but doe daily erre and offend, and therefore they also must repent and turne.
but do daily err and offend, and Therefore they also must Repent and turn.
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Fourthly, men of all sorts and sexes, desire the comforts of this life, and euerlasting happinesse in the lif• to come,
Fourthly, men of all sorts and sexes, desire the comforts of this life, and everlasting happiness in the lif• to come,
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therefore all of them must looke to their waies and turne.
Therefore all of them must look to their ways and turn.
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Otherwise they must looke for none, and if any befall them, they are rather banes vnto them then ben•fites,
Otherwise they must look for none, and if any befall them, they Are rather banes unto them then ben•fites,
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so long as they liue in their sinnes, without true repentance.
so long as they live in their Sins, without true Repentance.
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Oh (saith God) that my people had harkened vnto mee, and Israel had walked in my waies: O (Says God) that my people had hearkened unto me, and Israel had walked in my ways:
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I would soone haue humbled their enemies, and turned their hand against their aduersaries: I would haue fed them with the fat of wheate. I would soon have humbled their enemies, and turned their hand against their Adversaries: I would have fed them with the fat of wheat.
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Take away (saith the Lord) the euill of your works from before mine eye, cease to doe euill, learne to doe will: Take away (Says the Lord) the evil of your works from before mine eye, cease to do evil, Learn to do will:
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If ye consent and obey, yee shall eate the good things of the land; but if ye refuse and be re•ellious, yee shall be deuoured with the sword. If you consent and obey, ye shall eat the good things of the land; but if you refuse and be re•ellious, ye shall be devoured with the sword.
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Blessed are they (saith the Angell to Iohn ) that doe his commandements (whereof this is one) that their right may bee in the tree of life, Blessed Are they (Says the Angel to John) that do his Commandments (whereof this is one) that their right may be in the tree of life,
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and may enter in through the gates into the Citie. Fiftly, not onely olde men, but young men also must amend & turne.and may enter in through the gates into the city. Fifty, not only old men, but young men also must amend & turn.
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The prophet speaks to young men as well as to old.
The Prophet speaks to young men as well as to old.
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Dauid saith, Wherewith shal a young man redres his way? Salomon saith, Remember now thy Creator in the daies of thy youth, David Says, Wherewith shall a young man redress his Way? Solomon Says, remember now thy Creator in the days of thy youth,
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whiles the euil daies come not, nor the yeares approach, wherein thou shalt say, I haue no pleasure in them.
while the evil days come not, nor the Years approach, wherein thou shalt say, I have no pleasure in them.
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Quod noua testa capit, inueterata sapit. A vessell sauours longest of that liquor, wherewith it is first seasoned.Quod noua testa Capital, inueterata sapit. A vessel savours longest of that liquour, wherewith it is First seasoned.
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Therfore the Spirit of Wisedome saith, Teach a childe in the trade of his way, and w•en hee is olde hee shall not depart from it.
Therefore the Spirit of Wisdom Says, Teach a child in the trade of his Way, and w•en he is old he shall not depart from it.
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Hee that will haue his horse seruiceable when hee is olde, must breake him whilst he is young.
He that will have his horse serviceable when he is old, must break him while he is young.
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Hee that will haue a streight tree, must streighten it when it is tender.
He that will have a straight tree, must straighten it when it is tender.
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If thou wouldst bee fit to serue God when thou art old, invre thy selfe to his seruice whiles thou art young.
If thou Wouldst be fit to serve God when thou art old, inure thy self to his service while thou art young.
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If thou desirest to bee a farre and straight tree in thy crooked daies, turne from thy crookednesse betimes and streighten thy selfe in thy youth.
If thou Desirest to be a Far and straight tree in thy crooked days, turn from thy crookedness betimes and straighten thy self in thy youth.
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The Lord required a sacrifice, in which was offered eares of corne, dried by the fire,
The Lord required a sacrifice, in which was offered ears of corn, dried by the fire,
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and wheate beaten out of the greene eares.
and wheat beaten out of the green ears.
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Abel brought for an offring vnto God of the first fruites, and fat of his sheepe: Abel brought for an offering unto God of the First fruits, and fat of his sheep:
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so wee must giue God the greene eares of our yeares, the prim-rose of our age, the first fruits of our life,
so we must give God the green ears of our Years, the primrose of our age, the First fruits of our life,
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and the fat of our daies.
and the fat of our days.
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He that would haue God kinde vnto him when he is old, let him turne vnto him whiles he is yong.
He that would have God kind unto him when he is old, let him turn unto him while he is young.
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It is vnseemely for a man to giue his youth vnto Sathan, and to keepe his olde rotten bones and feebled spirits for God.
It is unseemly for a man to give his youth unto Sathan, and to keep his old rotten bones and feebled spirits for God.
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The Lord disliketh that men should bring him lame, torne, and sicke thinges for offrings:
The Lord disliketh that men should bring him lame, torn, and sick things for offerings:
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yea hee saith, Cursed be the deceiuer, which hath in his flocke a male, and voweth,
yea he Says, Cursed be the deceiver, which hath in his flock a male, and Voweth,
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and sacrificeth vnto the Lord a corrupt thing. Sixtly, all men haue soules as well as bodies:and Sacrificeth unto the Lord a corrupt thing. Sixty, all men have Souls as well as bodies:
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therefore all men must be carefull for them, as well as for these;
Therefore all men must be careful for them, as well as for these;
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yea rather more carefull, because the soule is the more excellent and more diuine and noble part of man.
yea rather more careful, Because the soul is the more excellent and more divine and noble part of man.
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Agu• shewed himselfe regardfull of both in his praier, when he saith, Two things haue I required of thee: Agu• showed himself regardful of both in his prayer, when he Says, Two things have I required of thee:
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denie me them not before I die. Remoue farre from mee vanitie and lies : here appeareth the care of his soule.deny me them not before I die. Remove Far from me vanity and lies: Here appears the care of his soul.
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Feede me with foode conuenient for me ; here he sheweth the honest care hee had of both soule and body.Feed me with food convenient for me; Here he shows the honest care he had of both soul and body.
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Foode makes for the good of the bodie: conuenient foode makes for the good o• both.
Food makes for the good of the body: convenient food makes for the good o• both.
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He that carketh for his bodie, and careth not for his soule, maketh a God of his belly,
He that carketh for his body, and Careth not for his soul, makes a God of his belly,
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and resembleth the Pharisies, who were diligent in tithing of mint and annise, but omitted the weightier things of the Law, as faith and mercy.
and resembles the Pharisees, who were diligent in tithing of mint and Anise, but omitted the Weightier things of the Law, as faith and mercy.
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Now wherein can our care for the wealth and weale of our soules more easily appeare,
Now wherein can our care for the wealth and weal of our Souls more Easily appear,
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then in our true repentance and vnfeined conuersion? Hee that saith he hath care of the health of his soule,
then in our true Repentance and unfeigned conversion? He that Says he hath care of the health of his soul,
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and will not turne to God, dooth as if a man beeing ready to perish in the water, should professe that hee would gladly liue,
and will not turn to God, doth as if a man being ready to perish in the water, should profess that he would gladly live,
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and yet wil vse no meanes, or take no paines to come out. All men doe wish the welfare of their friendes.
and yet will use no means, or take no pains to come out. All men do wish the welfare of their Friends.
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And art thou not thine owne friend? It thou be so, then art thou bound to conuert.
And art thou not thine own friend? It thou be so, then art thou bound to convert.
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Nature teacheth euery man to seeke the good of his own country:
Nature Teaches every man to seek the good of his own country:
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so grace will teach a man, if hee haue but one droppe thereof in his heart, to seeke the prosperitie of that common-wealth & country which is within himselfe.
so grace will teach a man, if he have but one drop thereof in his heart, to seek the Prosperity of that commonwealth & country which is within himself.
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Now the prosperitie of any country consisteth in freedome from euills, and the fruition of good things.
Now the Prosperity of any country Consisteth in freedom from evils, and the fruition of good things.
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And whosoeuer turneth truly, shall bee deliuered from the greatest euills, and shall inioy the greatest good,
And whosoever turns truly, shall be Delivered from the greatest evils, and shall enjoy the greatest good,
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euen God, who is goodnesse it selfe, who with the strength of his arme, and by the power of his grace, will fetch them out of Aegipt, the land of spirituall seruitude,
even God, who is Goodness it self, who with the strength of his arm, and by the power of his grace, will fetch them out of Egypt, the land of spiritual servitude,
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and deliuer them from thraldome vnder Pharoah and the Aegiptians, from bondage vnder Satan and sinne,
and deliver them from thraldom under Pharaoh and the egyptians, from bondage under Satan and sin,
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and will conduct them safely through the wilde wildernesse of this wretched worlde, into celestiall Canaan, whither our elder brother Christ Iesus is gone before vs, to prepare mansions for vs. Seuenthly, euerie man complaines that the worlde is naught,
and will conduct them safely through the wild Wilderness of this wretched world, into celestial Canaan, whither our elder brother christ Iesus is gone before us, to prepare mansions for us Seuenthly, every man complains that the world is nought,
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therefore euery man to stay this complaint, must amend & conuert. If euerie complainer woulde turne from his sinnes vnto GOD, the world would bee good.
Therefore every man to stay this complaint, must amend & convert. If every complainer would turn from his Sins unto GOD, the world would be good.
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The world is not naught, but the people in the worlde:
The world is not nought, but the people in the world:
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as a goodly Citie may haue godlesse Citizens, a faire house may haue a foule inhabitant,
as a goodly city may have godless Citizens, a fair house may have a foul inhabitant,
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and a good Landlorde may haue bad tenants.
and a good Landlord may have bad tenants.
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There is no reason for a man to complaine of the world, till hee haue forsaken the sinnes committed in the world.
There is no reason for a man to complain of the world, till he have forsaken the Sins committed in the world.
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Hee that exclames against the world before hee doth renounce the fashions of worldlings, discouers the skirtes of his mother, and defileth his owne nest.
He that exclaims against the world before he does renounce the fashions of worldlings, discovers the skirts of his mother, and Defileth his own nest.
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If euery one will needes accuse the world as naught, let them first reuoult from the world,
If every one will needs accuse the world as nought, let them First reuoult from the world,
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and shake hands with the worlde:
and shake hands with the world:
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let them come out of the world, as the Israelites came out of Aegipt, and as all true Israelites are commaunded to come out of Westerne Babylon, and then let them not spare to censure and condemne the worlde.
let them come out of the world, as the Israelites Come out of Egypt, and as all true Israelites Are commanded to come out of Western Babylon, and then let them not spare to censure and condemn the world.
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First turne from thine owne naughtinesse, and then say the worlde is naught, and that the wisedome of the world is enmity to God.
First turn from thine own naughtiness, and then say the world is nought, and that the Wisdom of the world is enmity to God.
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Moreouer, euery man was in Adam created according to the image of God: and euery man by Adam was depriued of this image:
Moreover, every man was in Adam created according to the image of God: and every man by Adam was deprived of this image:
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neither is it repaired in any man, nor any man restored to it, till he doe conuert, and repent:
neither is it repaired in any man, nor any man restored to it, till he do convert, and Repent:
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and then the Holy Ghost beginnes to graue and draw it vppon the tables of hearts, and faces of our soules.
and then the Holy Ghost begins to graven and draw it upon the tables of hearts, and faces of our Souls.
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But almost euery man will say, that he doth desire the reparation of this revnited image within him:
But almost every man will say, that he does desire the reparation of this Reunited image within him:
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and without doubt if a man could with these fleshly eies behold this image, as Peter beheld Moses and Elias with Christ vppon the mount, it would exceedingly moue him, as that sight did Peter ;
and without doubt if a man could with these fleshly eyes behold this image, as Peter beheld Moses and Elias with christ upon the mount, it would exceedingly move him, as that sighed did Peter;
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it is so faire and louely to behold, so as that if his heart were not made of marble, it would so fill it with delight,
it is so fair and lovely to behold, so as that if his heart were not made of Marble, it would so fill it with delight,
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and so rauish his soule with the loue thereof, that as Peter said vpon that glorious sight, Master, it is good for vs to be here, so he would wish from his heart, to be partaker of it,
and so ravish his soul with the love thereof, that as Peter said upon that glorious sighed, Master, it is good for us to be Here, so he would wish from his heart, to be partaker of it,
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and thinke no price too costly for it.
and think no price too costly for it.
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For it is as a mirrour, wherin a man may in part beholde the f••e of the inuisible God,
For it is as a mirror, wherein a man may in part behold the f••e of the invisible God,
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and a glasle wherein wee may see the countenance and colour of our first estate.
and a glasle wherein we may see the countenance and colour of our First estate.
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If any therfore lust (as he doth professe) to bee partaker of this glorious Image consisting in holinesse and righteousnesse of heart and hand, let him turne his feete from the wayes of sinne, into the wayes of God,
If any Therefore lust (as he does profess) to be partaker of this glorious Image consisting in holiness and righteousness of heart and hand, let him turn his feet from the ways of sin, into the ways of God,
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and he shall not faile of that which he saith he doth long after. To conclude this point, all men couet peace, therfore let them all conuert.
and he shall not fail of that which he Says he does long After. To conclude this point, all men covet peace, Therefore let them all convert.
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Wouldest thou haue true peace of conscience? thou fayest thou wouldest.
Wouldst thou have true peace of conscience? thou fayest thou Wouldst.
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Then I say vnto thee, turne. For There is no peace (saith God) vnto the wicked, who doe not turne.
Then I say unto thee, turn. For There is no peace (Says God) unto the wicked, who do not turn.
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Wouldest thou be at peace with thine enemies? then turne: Wouldst thou be At peace with thine enemies? then turn:
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for When the waies of man please the Lord, hee will make also his enemies at peace with him. for When the ways of man please the Lord, he will make also his enemies At peace with him.
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And without doubt there is no peace comparable to that peace and amitie which is among the faithfull:
And without doubt there is no peace comparable to that peace and amity which is among the faithful:
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so that if all that seeme to desire peace, would repent & turne, the Lion would become a Lambe;
so that if all that seem to desire peace, would Repent & turn, the lion would become a Lamb;
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and the Wolfe a sheepe, all cruell conditions would be cast away, and the whole world would bee at perfect peace within it selfe, both for outward agreement, and inward affection.
and the Wolf a sheep, all cruel conditions would be cast away, and the Whole world would be At perfect peace within it self, both for outward agreement, and inward affection.
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For the vnion of the Saints in firme & indissoluble.
For the Union of the Saints in firm & indissoluble.
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The Prince of the ayre must blowe exceeding hard, if he made any great commotion then in the world.
The Prince of the air must blow exceeding hard, if he made any great commotion then in the world.
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If all men amongst vs would seriously turne to God, the worlde would suffer a very great and admirable alteration.
If all men among us would seriously turn to God, the world would suffer a very great and admirable alteration.
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For both the wicked should renounce their wickednesse, and the godly would not stumble and fall so oft as they now doe;
For both the wicked should renounce their wickedness, and the godly would not Stumble and fallen so oft as they now do;
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many occasions, scandalls, tentations, and allurements beeing remoued by the conuersion of their neighbours.
many occasions, scandals, tentations, and allurements being removed by the conversion of their neighbours.
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Then we might indeede be wel called the people of God, and the annointed of the Lorde:
Then we might indeed be well called the people of God, and the anointed of the Lord:
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our lande might be truly called, the Land of righteousnesse, yea and the Land of the liuing :
our land might be truly called, the Land of righteousness, yea and the Land of the living:
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then should we see the beautie of Sion, and the prosperitie of Ierusalem, otherwise then now we can.
then should we see the beauty of Sion, and the Prosperity of Ierusalem, otherwise then now we can.
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Euery man will say that hee dooth affect and desire these things, therefore let euery man turne to the Lorde, or else bee silent.
Every man will say that he doth affect and desire these things, Therefore let every man turn to the Lord, or Else be silent.
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Thus much concerning the first point, Who must turne ? euen euery man that desireth the grace of God in this world,
Thus much Concerning the First point, Who must turn? even every man that Desires the grace of God in this world,
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and euerlasting glory in the world to come. For hee rewardeth euery one according to his worke.
and everlasting glory in the world to come. For he Rewardeth every one according to his work.
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All the workers of iniquitie (that will not turne) shall bee destroyed. Hee powreth contempt (euen) vpon Princes, which will not turne vnto him. All the workers of iniquity (that will not turn) shall be destroyed. He poureth contempt (even) upon Princes, which will not turn unto him.
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Tribulation and anguish shall be vpon the soule of euery man that doth euill: of the Iew first, and also of the Grecian: Tribulation and anguish shall be upon the soul of every man that does evil: of the Iew First, and also of the Grecian:
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but to euery man that doth good (euen to euery man that turneth vnto God) shall be glory, and honour, and peace. but to every man that does good (even to every man that turns unto God) shall be glory, and honour, and peace.
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The second thing to bee considered, is, From what we must turne. The second thing to be considered, is, From what we must turn.
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Which, though it be not expresly set downe, yet it is implyed in the word Turne. For whosoeuer turneth, must needes turne from something, either from some person,
Which, though it be not expressly Set down, yet it is employed in the word Turn. For whosoever turns, must needs turn from something, either from Some person,
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or some place, or from something else.
or Some place, or from something Else.
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What are wee then to turne from? Surely, from Sathan, from the world, from the waies of the wicked, and from all our sinnes.
What Are we then to turn from? Surely, from Sathan, from the world, from the ways of the wicked, and from all our Sins.
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Wee must turne from whatsoeuer thing may either keepe vs, or drawe vs from God and his wayes.
we must turn from whatsoever thing may either keep us, or draw us from God and his ways.
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We must auoyde euery thing that may disturbe the peace of conscience, and hinder the saluation of our soules.
We must avoid every thing that may disturb the peace of conscience, and hinder the salvation of our Souls.
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Whatsoeuer thing may cause vs to displease the Lord, and may prouoke his wrath against vs, must bee forsaken of vs. The Marriner must beware of rockes,
Whatsoever thing may cause us to displease the Lord, and may provoke his wrath against us, must be forsaken of us The Mariner must beware of Rocks,
r-crq n1 vmb vvi pno12 pc-acp vvi dt n1, cc vmb vvi po31 n1 p-acp pno12, vmb vbi vvn pp-f pno12 dt n1 vmb vvi pp-f n2,
(5) sermon (DIV1)
35
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683
and the traueller of crosse-paths, and by-waies.
and the traveller of cross-paths, and byways.
cc dt n1 pp-f n2, cc n2.
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35
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684
So wee that would saile with the ship of our consciences, to the hauen of euerlasting happines,
So we that would sail with the ship of our Consciences, to the Haven of everlasting happiness,
av pns12 d vmd vvi p-acp dt n1 pp-f po12 n2, p-acp dt n1 pp-f j n1,
(5) sermon (DIV1)
35
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685
and would come to new Ierusalem in due season:
and would come to new Ierusalem in due season:
cc vmd vvi p-acp j np1 p-acp j-jn n1:
(5) sermon (DIV1)
35
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686
that is, when the sunne of this life doth set, & the euening of our daies is shut vp, we must beware of the foresaide euills;
that is, when the sun of this life does Set, & the evening of our days is shut up, we must beware of the foresaid evils;
cst vbz, c-crq dt n1 pp-f d n1 vdz vvi, cc dt n1 pp-f po12 n2 vbz vvn a-acp, pns12 vmb vvi pp-f dt j-vvn n2-jn;
(5) sermon (DIV1)
35
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687
for they are as rockes in our rode, and doe either molest vs in our way,
for they Are as Rocks in our road, and do either molest us in our Way,
c-acp pns32 vbr p-acp n2 p-acp po12 n1, cc vdb av-d vvi pno12 p-acp po12 n1,
(5) sermon (DIV1)
35
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688
or seeke to leade vs out.
or seek to lead us out.
cc vvb pc-acp vvi pno12 av.
(5) sermon (DIV1)
35
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689
Shall we delight in the diuel, & dance after his pipe? Know yee not that he compasseth the earth too and fro, and walketh about like a ramping and roaring Lion, seeking whom he may deuoure? Wee should rather hide our selues from him,
Shall we delight in the Devil, & dance After his pipe? Know ye not that he Compasseth the earth too and from, and walks about like a ramping and roaring lion, seeking whom he may devour? we should rather hide our selves from him,
vmb pns12 vvi p-acp dt n1, cc vvi p-acp po31 n1? vvb pn22 xx cst pns31 vvz dt n1 av cc av, cc vvz a-acp av-j dt j-vvg cc j-vvg n1, vvg r-crq pns31 vmb vvi? pns12 vmd av-c vvi po12 n2 p-acp pno31,
(5) sermon (DIV1)
35
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690
and desire the Lord to pa•e his clawes, and breake his teeth.
and desire the Lord to pa•e his claws, and break his teeth.
cc vvb dt n1 pc-acp vvi po31 n2, cc vvi po31 n2.
(5) sermon (DIV1)
35
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691
Know yee not that he wrought our downefell at the first, and daily seeketh the dishonour of God, the disgrace of the truth,
Know ye not that he wrought our downefell At the First, and daily seeks the dishonour of God, the disgrace of the truth,
vvb pn22 xx cst pns31 vvd po12 vvd p-acp dt ord, cc av-j vvz dt n1 pp-f np1, dt n1 pp-f dt n1,
(5) sermon (DIV1)
35
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692
and the desolation of the Church? Hee is the prince of darknes, the god of this world, the bli•der of mens minds, the accuser of the faithfull, the father of lies, a sinner from the beginning of the world, a sworne enemie to Gods glorie,
and the desolation of the Church? He is the Prince of darkness, the god of this world, the bli•der of men's minds, the accuser of the faithful, the father of lies, a sinner from the beginning of the world, a sworn enemy to God's glory,
cc dt n1 pp-f dt n1? pns31 vbz dt n1 pp-f n1, dt n1 pp-f d n1, dt n1 pp-f ng2 n2, dt n1 pp-f dt j, dt n1 pp-f n2, dt n1 p-acp dt n-vvg pp-f dt n1, dt j-vvn n1 p-acp npg1 n1,
(5) sermon (DIV1)
35
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693
and the architect & first motour of mans miserie.
and the architect & First motour of men misery.
cc dt n1 cc ord n1 pp-f ng1 n1.
(5) sermon (DIV1)
35
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694
Let vs therefore flie from him, as a bird from the fowler, when shee spies him.
Let us Therefore fly from him, as a bird from the Fowler, when she spies him.
vvb pno12 av vvi p-acp pno31, c-acp dt n1 p-acp dt n1, c-crq pns31 vvz pno31.
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695
And what is the world (I pray you) but a Theater of vanitie, a mirrour of madnesse,
And what is the world (I pray you) but a Theater of vanity, a mirror of madness,
cc q-crq vbz dt n1 (pns11 vvb pn22) p-acp dt n1 pp-f n1, dt n1 pp-f n1,
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35
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696
an ocean of some iniquity, a labyrinth of errour, a gulfe of euills, a moone of inconstancie, a wheele of turning, a shop of deceit,
an Ocean of Some iniquity, a labyrinth of error, a gulf of evils, a moon of inconstancy, a wheel of turning, a shop of deceit,
dt n1 pp-f d n1, dt n1 pp-f n1, dt n1 pp-f n2-jn, dt n1 pp-f n1, dt n1 pp-f vvg, dt n1 pp-f n1,
(5) sermon (DIV1)
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697
and a spectacle of vngodlinesse? Why shoulde any man therfore wed himselfe vnto the world,
and a spectacle of ungodliness? Why should any man Therefore wed himself unto the world,
cc dt n1 pp-f n1? q-crq vmd d n1 av vvi px31 p-acp dt n1,
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698
and not seeke to be diuorced from her? Or if hee be already free,
and not seek to be divorced from her? Or if he be already free,
cc xx vvi pc-acp vbi vvn p-acp pno31? cc cs pns31 vbb av j,
(5) sermon (DIV1)
35
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699
wherefore should he be enamoured with her? If shee dote vpon thee, and s•nd messengers to to thee,
Wherefore should he be enamoured with her? If she dote upon thee, and s•nd messengers to to thee,
q-crq vmd pns31 vbi vvn p-acp pno31? cs pns31 vvb p-acp pno21, cc j n2 p-acp p-acp pno21,
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700
as Aho•ibah is charged by the Lord to haue dealt with the Assyrians:
as Aho•ibah is charged by the Lord to have dealt with the Assyrians:
c-acp np1 vbz vvn p-acp dt n1 pc-acp vhi vvn p-acp dt njp2:
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701
if she be so shamelesse as to wooe thee, as the Harlot which Salomon speakes of, with a brazē face intised the foolish young man; if she be so shameless as to woo thee, as the Harlot which Solomon speaks of, with a brazen face enticed the foolish young man;
cs pns31 vbb av j c-acp pc-acp vvi pno21, c-acp dt n1 r-crq np1 vvz pp-f, p-acp dt j n1 vvd dt j j n1;
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702
yet be not thou perswaded by her: let not thine heart decline to her waies, and wander not in her pathes.
yet be not thou persuaded by her: let not thine heart decline to her ways, and wander not in her paths.
av vbb xx pns21 vvn p-acp pno31: vvb xx po21 n1 vvi p-acp po31 n2, cc vvb xx p-acp po31 n2.
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703
If the world cast her eyes vpon thee, as Potiphars wife did vpon Ioseph ; and if she tempt thee to commit adultery with her, as she did Ioseph ;
If the world cast her eyes upon thee, as Potiphars wife did upon Ioseph; and if she tempt thee to commit adultery with her, as she did Ioseph;
cs dt n1 vvd po31 n2 p-acp pno21, c-acp np1 n1 vdd p-acp np1; cc cs pns31 vvi pno21 pc-acp vvi n1 p-acp pno31, c-acp pns31 vdd np1;
(5) sermon (DIV1)
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704
if shee say to thee, as Salomons Harlot doth to that foole, Come, let vs take our fill of loue, and our pleasure in daliance :
if she say to thee, as Solomon's Harlot does to that fool, Come, let us take our fill of love, and our pleasure in dalliance:
cs pns31 vvb p-acp pno21, p-acp np1 n1 vdz p-acp d n1, vvb, vvb pno12 vvi po12 n1 pp-f n1, cc po12 n1 p-acp n1:
(5) sermon (DIV1)
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705
if thou be daily sued vnto by her, as Ioseph was by his Mistris;
if thou be daily sued unto by her, as Ioseph was by his Mistress;
cs pns21 vbi av-j vvn p-acp p-acp pno31, c-acp np1 vbds p-acp po31 n1;
(5) sermon (DIV1)
35
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706
yet as he denied her request vnto the end, and said, How can I doe this great wickednesse,
yet as he denied her request unto the end, and said, How can I do this great wickedness,
av c-acp pns31 vvd po31 n1 p-acp dt n1, cc vvd, c-crq vmb pns11 vdi d j n1,
(5) sermon (DIV1)
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707
and sinne a gainst God? so do thou repell the darts of her amorous language, •nd like an adder stop thine eares at her alluring incantations.and sin a gainst God? so do thou repel the darts of her Amoros language, •nd like an adder stop thine ears At her alluring incantations.
cc n1 av p-acp np1? av vdb pns21 vvi dt n2 pp-f po31 j n1, vvb av-j dt n1 vvb po21 n2 p-acp po31 j-vvg n2.
(5) sermon (DIV1)
35
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708
Rather let her haue thy garment, and be content to be accused falsely, and condemned to the prison,
Rather let her have thy garment, and be content to be accused falsely, and condemned to the prison,
av-c vvb pno31 vhi po21 n1, cc vbi j pc-acp vbi vvn av-j, cc vvn p-acp dt n1,
(5) sermon (DIV1)
35
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709
as Ioseph was, then that by condescending to her vnlawfull suit, thou shouldest displease or diuorce thy selfe from God,
as Ioseph was, then that by condescending to her unlawful suit, thou Shouldst displease or divorce thy self from God,
c-acp np1 vbds, av cst p-acp vvg p-acp po31 j n1, pns21 vmd2 vvi cc vvi po21 n1 p-acp np1,
(5) sermon (DIV1)
35
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710
or breake thy promise plighted to him in thy Baptisme, of puritie and Penelopes constant fidelity.
or break thy promise plighted to him in thy Baptism, of purity and Penelopes constant Fidis.
cc vvi po21 n1 vvn p-acp pno31 p-acp po21 n1, pp-f n1 cc np1 j n1.
(5) sermon (DIV1)
35
Page 87
711
The world is somthing like the foolish woman, the wise man speakes of, which saith to the foolish passenger, come hither:
The world is something like the foolish woman, the wise man speaks of, which Says to the foolish Passenger, come hither:
dt n1 vbz pi j dt j n1, dt j n1 vvz pp-f, r-crq vvz p-acp dt j n1, vvb av:
(5) sermon (DIV1)
35
Page 88
712
but shee setteth her guests in the depth of hell.
but she sets her guests in the depth of hell.
cc-acp pns31 vvz po31 n2 p-acp dt n1 pp-f n1.
(5) sermon (DIV1)
35
Page 88
713
By her two naked and painted breasts of profites and pleasures, shee useth thousands to commit, fornication with her:
By her two naked and painted breasts of profits and pleasures, she uses thousands to commit, fornication with her:
p-acp po31 crd j cc j-vvn n2 pp-f n2 cc n2, pns31 vvz crd p-acp vvi, n1 p-acp pno31:
(5) sermon (DIV1)
35
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714
but as the holy Ghost saith of those which are intrapt with the craft of the subtill Harlot, so we may truly say of them that are seduced with the worlde;
but as the holy Ghost Says of those which Are entrapped with the craft of the subtle Harlot, so we may truly say of them that Are seduced with the world;
cc-acp c-acp dt j n1 vvz pp-f d r-crq vbr vvn p-acp dt n1 pp-f dt j n1, av pns12 vmb av-j vvi pp-f pno32 cst vbr vvn p-acp dt n1;
(5) sermon (DIV1)
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715
They follow her, as an oxe that goeth to the slaughter, and as a foole that goeth to the stocks for corection (who goe on cheerfully, not knowing their future misery) and as a bird that hasteth to the snare, being ignorant of the fowlers policy.They follow her, as an ox that Goes to the slaughter, and as a fool that Goes to the stocks for correction (who go on cheerfully, not knowing their future misery) and as a bird that hastes to the snare, being ignorant of the fowlers policy.
pns32 vvb pno31, c-acp dt n1 cst vvz p-acp dt n1, cc p-acp dt n1 cst vvz p-acp dt n2 p-acp n1 (r-crq vvb p-acp av-j, xx vvg po32 j-jn n1) cc p-acp dt n1 cst vvz p-acp dt n1, vbg j pp-f dt ng1 n1.
(5) sermon (DIV1)
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716
The voyce of the world is like the fowlers call, which causeth the bird to bee caught:
The voice of the world is like the fowlers call, which Causes the bird to be caught:
dt n1 pp-f dt n1 vbz av-j dt ng1 n1, r-crq vvz dt n1 pc-acp vbi vvn:
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35
Page 88
717
and her allurements are like the baite which hideth the hooke, that is the bane of the fish.
and her allurements Are like the bait which Hideth the hook, that is the bane of the Fish.
cc po31 n2 vbr av-j dt n1 r-crq vvz dt n1, cst vbz dt n1 pp-f dt n1.
(5) sermon (DIV1)
35
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718
And when she is most iocund and obsequious, then shee is most pernicious and dangerous: as the stillest waters are the deepest and most deceitfull.
And when she is most jocund and obsequious, then she is most pernicious and dangerous: as the stillest waters Are the Deepest and most deceitful.
cc c-crq pns31 vbz av-ds j cc j, cs pns31 vbz av-ds j cc j: c-acp dt js n2 vbr dt js-jn cc av-ds j.
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35
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719
If therfore the world shall come forth to meete vs, as Iael did to Sisera, and shall say to any of vs as shee did to him, Turne in, turne in to me, be not afraid :
If Therefore the world shall come forth to meet us, as Jael did to Sisera, and shall say to any of us as she did to him, Turn in, turn in to me, be not afraid:
cs av dt n1 vmb vvi av p-acp vvb pno12, c-acp np1 vdd p-acp np1, cc vmb vvi p-acp d pp-f pno12 c-acp pns31 vdd p-acp pno31, vvb p-acp, vvb p-acp p-acp pno11, vbb xx j:
(5) sermon (DIV1)
35
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720
let vs beware that she doe not couer vs with the mantle of securitie, and take heede lest shee beguile vs with the milke of her pleasures,
let us beware that she do not cover us with the mantle of security, and take heed lest she beguile us with the milk of her pleasures,
vvb pno12 vvi cst pns31 vdb xx vvi pno12 p-acp dt n1 pp-f n1, cc vvb n1 cs pns31 vvb pno12 p-acp dt n1 pp-f po31 n2,
(5) sermon (DIV1)
35
Page 89
721
and the butter of her profites, thogh set before vs in a lordly dish, as shee set hers;
and the butter of her profits, though Set before us in a lordly dish, as she Set hers;
cc dt n1 pp-f po31 n2, cs vvn p-acp pno12 p-acp dt j n1, c-acp pns31 vvd png31;
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35
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722
lest yeelding to her with bold credulitie, as Sisera did to Iael, we be stricken through the temples (as it were) of our soules with her magicall enchantments, as the temples of his head were stricken thorough by a naile in her hand,
lest yielding to her with bold credulity, as Sisera did to Jael, we be stricken through the Temples (as it were) of our Souls with her magical enchantments, as the Temples of his head were stricken through by a nail in her hand,
cs vvg p-acp pno31 p-acp j n1, c-acp np1 vdd p-acp np1, pns12 vbi vvn p-acp dt n2 (c-acp pn31 vbdr) pp-f po12 n2 p-acp po31 j n2, p-acp dt n2 pp-f po31 n1 vbdr vvn a-acp p-acp dt n1 p-acp po31 n1,
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723
and so we die as he did.
and so we die as he did.
cc av pns12 vvb c-acp pns31 vdd.
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35
Page 89
724
For her house is the way vnto the graue, Pro. 7. 10. 27. which goeth downe to the chambers of death, as the wise man speaketh of the woman of whorish behauiour.For her house is the Way unto the graven, Pro 7. 10. 27. which Goes down to the chambers of death, as the wise man speaks of the woman of whorish behaviour.
p-acp po31 n1 vbz dt n1 p-acp dt n1, np1 crd crd crd r-crq vvz a-acp p-acp dt n2 pp-f n1, p-acp dt j n1 vvz pp-f dt n1 pp-f j n1.
(5) sermon (DIV1)
35
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725
So then, albeit the wicked intisemēts of the world bee pleasant in the beginning, yet are they bitternesse in the latter ending:
So then, albeit the wicked enticements of the world be pleasant in the beginning, yet Are they bitterness in the latter ending:
av av, cs dt j n2 pp-f dt n1 vbb j p-acp dt n1, av vbr pns32 n1 p-acp dt d vvg:
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35
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726
and like the booke that Iohn was commanded to eate, sweete in the mouth, but bitter in the mawe:
and like the book that John was commanded to eat, sweet in the Mouth, but bitter in the maw:
cc av-j dt n1 cst np1 vbds vvn pc-acp vvi, j p-acp dt n1, cc-acp j p-acp dt n1:
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35
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727
and so hurtfull to the stomack of the soule, as that if a man doe not cast them vp, it is no more possible for him to liue, either the life of grace or of glorie,
and so hurtful to the stomach of the soul, as that if a man do not cast them up, it is no more possible for him to live, either the life of grace or of glory,
cc av j p-acp dt n1 pp-f dt n1, c-acp cst cs dt n1 vdb xx vvi pno32 a-acp, pn31 vbz av-dx av-dc j p-acp pno31 pc-acp vvi, d dt n1 pp-f n1 cc pp-f n1,
(5) sermon (DIV1)
35
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728
then it is for that man to liue the life of na•ure, who hath swallowed downe pills of poison, hee dranke with sugar.
then it is for that man to live the life of na•ure, who hath swallowed down pills of poison, he drank with sugar.
cs pn31 vbz p-acp d n1 pc-acp vvi dt n1 pp-f n1, r-crq vhz vvn a-acp n2 pp-f n1, pns31 vvd p-acp n1.
(5) sermon (DIV1)
35
Page 90
729
Let vs therefore take heed of her charmes, and turne frō her.
Let us Therefore take heed of her charms, and turn from her.
vvb pno12 av vvi n1 pp-f po31 n2, cc vvi p-acp pno31.
(5) sermon (DIV1)
35
Page 90
730
Loue not this world (saith Iohn ) nor the things that are in this world. Love not this world (Says John) nor the things that Are in this world.
n1 xx d n1 (vvz np1) ccx dt n2 cst vbr p-acp d n1.
(5) sermon (DIV1)
35
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731
If any man loue this world, the loue of the Father is not in him. No man can serue God and Mammon.If any man love this world, the love of the Father is not in him. No man can serve God and Mammon.
cs d n1 vvi d n1, dt n1 pp-f dt n1 vbz xx p-acp pno31. dx n1 vmb vvi np1 cc np1.
(5) sermon (DIV1)
35
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732
Wee must leaue the world, and the world must leaue vs; we must leave the world, and the world must leave us;
pns12 vmb vvi dt n1, cc dt n1 vmb vvi pno12;
(5) sermon (DIV1)
35
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733
therefore why should wee fixe our loue vpon the world, or bend our loue vnto the world? Whereas all other creatures haue but foure muscles to turn their eyes round about, God hath giuen man a fist to pull vp his eyes, from t•e earth to heauen.
Therefore why should we fix our love upon the world, or bend our love unto the world? Whereas all other creatures have but foure muscles to turn their eyes round about, God hath given man a fist to pull up his eyes, from t•e earth to heaven.
av q-crq vmd pns12 vvi po12 n1 p-acp dt n1, cc vvb po12 n1 p-acp dt n1? cs d j-jn n2 vhb p-acp crd n2 pc-acp vvi po32 n2 av-j a-acp, np1 vhz vvn n1 dt n1 pc-acp vvi a-acp po31 n2, p-acp j n1 p-acp n1.
(5) sermon (DIV1)
35
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734
And whereas all other creatures bow downwards to look to the earth from whence they rose,
And whereas all other creatures bow downwards to look to the earth from whence they rose,
cc cs d j-jn n2 vvb av-j pc-acp vvi p-acp dt n1 p-acp c-crq pns32 vvd,
(5) sermon (DIV1)
35
Page 90
735
and to which they must return, God hath fitted man a bodie, that hee might behold the heauen, the place of happinesse,
and to which they must return, God hath fitted man a body, that he might behold the heaven, the place of happiness,
cc p-acp r-crq pns32 vmb vvi, np1 vhz vvn n1 dt n1, cst pns31 vmd vvi dt n1, dt n1 pp-f n1,
(5) sermon (DIV1)
35
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736
and the Paradice of perpetuall pleasures. Wee are redeemed from the worlde;
and the Paradise of perpetual pleasures. we Are redeemed from the world;
cc dt n1 pp-f j n2. pns12 vbr vvn p-acp dt n1;
(5) sermon (DIV1)
35
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737
let vs therefore so liue in the world, as by our liues wee may declare that wee are not of the worlde.
let us Therefore so live in the world, as by our lives we may declare that we Are not of the world.
vvb pno12 av av vvi p-acp dt n1, c-acp p-acp po12 n2 pns12 vmb vvi cst pns12 vbr xx pp-f dt n1.
(5) sermon (DIV1)
35
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738
For as much as our inhearitance is in the heauens, let vs haue one foote there fixed, where our inheritance is.
For as much as our inheritance is in the heavens, let us have one foot there fixed, where our inheritance is.
p-acp p-acp d c-acp po12 n1 vbz p-acp dt n2, vvb pno12 vhi crd n1 a-acp vvn, c-crq po12 n1 vbz.
(5) sermon (DIV1)
35
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739
We treade vppon the earth with our feete, therefore let not our hearts be interred in it,
We tread upon the earth with our feet, Therefore let not our hearts be interred in it,
pns12 vvi p-acp dt n1 p-acp po12 n2, av vvb xx po12 n2 vbb vvn p-acp pn31,
(5) sermon (DIV1)
35
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740
but let vs trample vpon earthly things. Though we liue in the world, yet let vs not be polluted of the world:
but let us trample upon earthly things. Though we live in the world, yet let us not be polluted of the world:
cc-acp vvb pno12 vvi p-acp j n2. cs pns12 vvb p-acp dt n1, av vvb pno12 xx vbi vvn pp-f dt n1:
(5) sermon (DIV1)
35
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741
but as the Swan swims in the water, but is not drowned of the water, so we must liue in the world, as a ship floateth aloft vpon the sea,
but as the Swan swims in the water, but is not drowned of the water, so we must live in the world, as a ship floateth aloft upon the sea,
cc-acp c-acp dt n1 vvz p-acp dt n1, cc-acp vbz xx vvn pp-f dt n1, av pns12 vmb vvi p-acp dt n1, c-acp dt n1 vvz av p-acp dt n1,
(5) sermon (DIV1)
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742
or a bird vpon the water, and wee must take heede that the loue of the world doe not leake into our hearts,
or a bird upon the water, and we must take heed that the love of the world do not leak into our hearts,
cc dt n1 p-acp dt n1, cc pns12 vmb vvi n1 cst dt n1 pp-f dt n1 vdb xx n1 p-acp po12 n2,
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lest wee make shipwracke of our faith, and breake in peeces the vessells of our consciences.
lest we make shipwreck of our faith, and break in Pieces the vessels of our Consciences.
cs pns12 vvb n1 pp-f po12 n1, cc vvi p-acp n2 dt n2 pp-f po12 n2.
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An• •f any do leake in, we must pumpe it out with speeds, by true repentance,
An• •f any do leak in, we must pump it out with speeds, by true Repentance,
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and seeke to stoppe the passage.
and seek to stop the passage.
cc vvb pc-acp vvi dt n1.
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The Mowle liues in the earth, and yet receiueth no hurt at all, neither to her flesh, nor to her coate.
The Mowle lives in the earth, and yet receiveth no hurt At all, neither to her Flesh, nor to her coat.
dt n1 vvz p-acp dt n1, cc av vvz dx n1 p-acp d, av-dx p-acp po31 n1, ccx p-acp po31 n1.
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So wee that liue in the world in the midst of a crooked generation, should like pilgrimes,
So we that live in the world in the midst of a crooked generation, should like Pilgrims,
av pns12 cst vvb p-acp dt n1 p-acp dt n1 pp-f dt j n1, vmd vvi n2,
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so alienate our affections from it, as that wee may receiue no damage by it, neither in our hearts within, nor in our profession and practise without:
so alienate our affections from it, as that we may receive no damage by it, neither in our hearts within, nor in our profession and practice without:
av vvi po12 n2 p-acp pn31, c-acp cst pns12 vmb vvi dx n1 p-acp pn31, av-dx p-acp po12 n2 a-acp, ccx p-acp po12 n1 cc n1 p-acp:
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but as a stone being cast into the dirt, will still remaine a stone:
but as a stone being cast into the dirt, will still remain a stone:
cc-acp c-acp dt n1 vbg vvn p-acp dt n1, vmb av vvi dt n1:
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so thogh we which are liuing stones, doe liue in the world, which is full of the dirt of sinne,
so though we which Are living stones, do live in the world, which is full of the dirt of sin,
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and puddles of iniquitie, yet let vs remaine as wee are made by grace, liuing stones of Gods spirituall Temple.
and puddles of iniquity, yet let us remain as we Are made by grace, living stones of God's spiritual Temple.
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To this ende, let vs turne from the worlde with our heartes, let vs beware of her witch-craft and sorcerie, let vs not turne in vnto her at her call, let vs not drinke of the cuppe of her fornications:
To this end, let us turn from the world with our hearts, let us beware of her witchcraft and sorcery, let us not turn in unto her At her call, let us not drink of the cup of her fornications:
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and finally, let vs seeke the kingdome of God, & the things that are aboue:
and finally, let us seek the Kingdom of God, & the things that Are above:
cc av-j, vvb pno12 vvi dt n1 pp-f np1, cc dt n2 cst vbr p-acp:
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and let vs haue our conuersation in the heauens, where our common-wealth and kingdome, our head and husband is, and will bee vntill the time that all things be restored which God hath spo•en by the mouth of all his holy Prophets since the world began.
and let us have our Conversation in the heavens, where our commonwealth and Kingdom, our head and husband is, and will be until the time that all things be restored which God hath spo•en by the Mouth of all his holy prophets since the world began.
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Thirdly, we must turne from the waies of the wicked. This the Spirit of wisedome teacheth vs, when he saith:
Thirdly, we must turn from the ways of the wicked. This the Spirit of Wisdom Teaches us, when he Says:
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My sonne, walke not thou in the way with sinners : refraine thy foote from their path. My son, walk not thou in the Way with Sinners: refrain thy foot from their path.
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Enter not into the way of the wicked, and walke not in the way of euill men. Enter not into the Way of the wicked, and walk not in the Way of evil men.
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Auoyd it, goe not by it: turne from it, and passe by. For their Waies are crooke•. The way of the wicked is as darknesse. Avoid it, go not by it: turn from it, and pass by. For their Ways Are crooke•. The Way of the wicked is as darkness.
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The way of the wicked shall perish. The Way of the wicked shall perish.
dt n1 pp-f dt j vmb vvi.
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If thou wouldest not walke in a crooked path, an obscure and darke lane, and in a way that shall come to naught,
If thou Wouldst not walk in a crooked path, an Obscure and dark lane, and in a Way that shall come to nought,
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yea in a way that leadeth from heauen to hel, and from life to death, then thou must decline and turne from the waies of the wicked.
yea in a Way that leads from heaven to hell, and from life to death, then thou must decline and turn from the ways of the wicked.
uh p-acp dt n1 cst vvz p-acp n1 p-acp n1, cc p-acp n1 p-acp n1, cs pns21 vmb vvi cc vvi p-acp dt n2 pp-f dt j.
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God dooth command thee to turne from them: In the name of God I doe beseech thee to turne from them.
God doth command thee to turn from them: In the name of God I do beseech thee to turn from them.
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Be not disobedient vnto his voyce. Hee that obeyeth him, shall dwell safely, and be quiet from feare of euill.
Be not disobedient unto his voice. He that Obeyeth him, shall dwell safely, and be quiet from Fear of evil.
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But those, that stoppe their eares at his voyce, and will not obey his word in the ministerie of his Prophets, do fall vpon the sworde of vengeance.
But those, that stop their ears At his voice, and will not obey his word in the Ministry of his prophets, do fallen upon the sword of vengeance.
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As when God cried, they would not heare, but pulled away their shoulder, and made their harts hard as an adamant:
As when God cried, they would not hear, but pulled away their shoulder, and made their hearts hard as an adamant:
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so they shall crie, and he will not heare.
so they shall cry, and he will not hear.
av pns32 vmb vvi, cc pns31 vmb xx vvi.
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Wee all know that it is the will of God, that wee should forsake the waies of the wicked, who are his enemies.
we all know that it is the will of God, that we should forsake the ways of the wicked, who Are his enemies.
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But that seruant (saith Christ) that knew his maisters will, Luk. 12. 47. and prepared not himself ▪ neither aid according to his will, shall be beaten with many stripes :But that servant (Says christ) that knew his masters will, Luk. 12. 47. and prepared not himself ▪ neither aid according to his will, shall be beaten with many stripes:
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with many moe then hee that knoweth not his will, and doth it not.
with many more then he that Knoweth not his will, and does it not.
p-acp d dc cs pns31 cst vvz xx po31 n1, cc vdz pn31 xx.
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Can a man be in a mill, and not be mealy? Can a man be in a shewer of raine,
Can a man be in a mill, and not be mealy? Can a man be in a shewer of rain,
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and not be wet? Can a man stand long vpon a quag-mire, and not sinke? And is it possible for a man to walk in the waies of the wicked, which are full of the mire of wickednesse,
and not be wet? Can a man stand long upon a quagmire, and not sink? And is it possible for a man to walk in the ways of the wicked, which Are full of the mire of wickedness,
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and dirt of iniquitie, and not to bee polluted? Or i• it like, that he shall not sinke into the pit of perdition,
and dirt of iniquity, and not to be polluted? Or i• it like, that he shall not sink into the pit of perdition,
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if hee shall stand in the way of sinners, and refuse to come out? No wise man, especially no honest man will delight in the courses of slaues and traitours: but the wicked are slaues.
if he shall stand in the Way of Sinners, and refuse to come out? No wise man, especially no honest man will delight in the courses of slaves and Traitors: but the wicked Are slaves.
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First, they are slaues of the diuell:
First, they Are slaves of the Devil:
ord, pns32 vbr n2 pp-f dt n1:
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for hee That committeth sin, is of the Diuell, & of whom soeuer a man is ouercome,
for he That Committeth since, is of the devil, & of whom soever a man is overcome,
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euen vnto the same he is in bondage. even unto the same he is in bondage.
av p-acp dt d pns31 vbz p-acp n1.
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Now, what slaues are they, that are in slauerie vnder a very slaue? Secondly, they are the slaues of sinne.
Now, what slaves Are they, that Are in slavery under a very slave? Secondly, they Are the slaves of sin.
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For Whosoeuer committeth sinne is the seruant of sinne. But the wicked drinke iniquitie, as fishes doe the water.
For Whosoever Committeth sin is the servant of sin. But the wicked drink iniquity, as Fish do the water.
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Their mouth (saith Salomon ) swalloweth vp iniquitie. They cannot sleepe, except they haue done euill. Their Mouth (Says Solomon) swalloweth up iniquity. They cannot sleep, except they have done evil.
po32 n1 (vvz np1) vvz a-acp n1. pns32 vmbx vvi, c-acp pns32 vhb vdn n-jn.
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Wickednesse (as Zophar saith) is sweete in his mouth, hee hides it vnder his tongue, and will not forsake it.
Wickedness (as Zophar Says) is sweet in his Mouth, he hides it under his tongue, and will not forsake it.
n1 (c-acp np1 vvz) vbz j p-acp po31 n1, pns31 vvz pn31 p-acp po31 n1, cc vmb xx vvi pn31.
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Therefore he cannot but commit sinne, and that with greedinesse, and with full consent of heart.
Therefore he cannot but commit sin, and that with greediness, and with full consent of heart.
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Now he that is the seruant of sinne, and a slaue to his owne concupiscence, is in seruitide vnder the diuels bastard,
Now he that is the servant of sin, and a slave to his own concupiscence, is in seruitide under the Devils bastard,
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yea and strumpet also, and in thraldome vnder his owne mortall and vnplacable enemie. Thirdly, the wicked are the slaues of the world.
yea and strumpet also, and in thraldom under his own Mortal and unplacable enemy. Thirdly, the wicked Are the slaves of the world.
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For their profession is pinned vpon her sleeue.
For their profession is pinned upon her sleeve.
p-acp po32 n1 vbz vvn p-acp po31 n1.
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As Dorus in the Comedie denied the truth, (which before hee did professe) when Phaedreae bad him: As Dorus in the Comedy denied the truth, (which before he did profess) when Phaedreae bade him:
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so the wicked man at the worlds commaund, is ready to say, and vnsay, to professe or deny any thing, how grosse or euill soeuer;
so the wicked man At the world's command, is ready to say, and unsay, to profess or deny any thing, how gross or evil soever;
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he makes the world his God. Furthermore, they are very traitours and rebells vnto God. They are enemies to his crowne and dignitie:
he makes the world his God. Furthermore, they Are very Traitors and rebels unto God. They Are enemies to his crown and dignity:
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they robbe him of his honour: they rebell against his lawes: they trample vpon his commaundements:
they rob him of his honour: they rebel against his laws: they trample upon his Commandments:
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they breake downe the pale of his precepts: they teare his titles with their tongues: and they practise against his loyall and obedient subiects.
they break down the pale of his Precepts: they tear his titles with their tongues: and they practise against his loyal and obedient Subjects.
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Doth it therefore beseeme any honest & liberall minded man to walke in their waies,
Does it Therefore beseem any honest & liberal minded man to walk in their ways,
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and to runne in their races? They cannot suredly do it without great blemishing of their owne loyalty,
and to run in their races? They cannot suredly do it without great blemishing of their own loyalty,
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and iniury to the glory of God.
and injury to the glory of God.
cc n1 p-acp dt n1 pp-f np1.
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Furthermore, The way of the wicked is (as Salomon saith) an abhomination to the Lord.
Furthermore, The Way of the wicked is (as Solomon Says) an abomination to the Lord.
np1, dt n1 pp-f dt j vbz (c-acp np1 vvz) dt n1 p-acp dt n1.
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If his sacrifice be an abhomination vnto him, and if his verie praier bee vnacceptable to him, his waies (which are simply euill) must needs be very offensiue in his sight.
If his sacrifice be an abomination unto him, and if his very prayer be unacceptable to him, his ways (which Are simply evil) must needs be very offensive in his sighed.
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Now then, were it not horrible impietie for a man either to set his feete in his waies,
Now then, were it not horrible impiety for a man either to Set his feet in his ways,
av av, vbdr pn31 xx j n1 p-acp dt n1 av-d pc-acp vvi po31 n2 p-acp po31 n2,
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or not to remoue them and depart away with speede, if they be already in them? Paul forbiddeth vs to bee partakers of other mens sinnes.
or not to remove them and depart away with speed, if they be already in them? Paul forbiddeth us to be partakers of other men's Sins.
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But he that walketh in the waies of the wicked, cannot but transgresse this commaundement.
But he that walks in the ways of the wicked, cannot but transgress this Commandment.
p-acp pns31 cst vvz p-acp dt n2 pp-f dt j, vmbx p-acp vvi d n1.
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He that runneth their courses, is a scandall vnto them, an occasion to harden their hearts,
He that Runneth their courses, is a scandal unto them, an occasion to harden their hearts,
pns31 cst vvz po32 n2, vbz dt n1 p-acp pno32, dt n1 pc-acp vvi po32 n2,
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and to hinder their conuersion, & sheweth plainly that they were all cast in one mould,
and to hinder their conversion, & shows plainly that they were all cast in one mould,
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and are all (euen he as well as they) seruants to one Lord.
and Are all (even he as well as they) Servants to one Lord.
cc vbr d (av pns31 a-acp av c-acp pns32) n2 p-acp crd n1.
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But hee which turneth from them, sheweth his hatred of them, and is a furtherance to help forward their conuersion also.
But he which turns from them, shows his hatred of them, and is a furtherance to help forward their conversion also.
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For as when one sheepe breakes away from the drouer, shee is an occasion to mooue many other to followe her:
For as when one sheep breaks away from the drover, she is an occasion to move many other to follow her:
p-acp p-acp c-crq crd n1 vvz av p-acp dt n1, pns31 vbz dt n1 pc-acp vvi d n-jn pc-acp vvi pno31:
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so when one man breaketh away from the diuell, who driues men to their slaughter, he giueth an occasion to many that see him, to depart in like sort. One bird perceiuing the fowlers wiles, by flying away, is a motiue to her fellowes being in the same danger to doe the like:
so when one man breaks away from the Devil, who drives men to their slaughter, he gives an occasion to many that see him, to depart in like sort. One bird perceiving the fowlers wiles, by flying away, is a motive to her Fellows being in the same danger to do the like:
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804
so one man by leauing the waies of the wicked, and so escaping the danger prepared for him, occasioneth the wicked also that behold him, to take their flight from sinne,
so one man by leaving the ways of the wicked, and so escaping the danger prepared for him, occasioneth the wicked also that behold him, to take their flight from sin,
av crd n1 p-acp vvg dt n2 pp-f dt j, cc av vvg dt n1 vvn p-acp pno31, vvz dt j av cst vvb pno31, pc-acp vvi po32 n1 p-acp n1,
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805
and to flie from the wiles of the diuell.
and to fly from the wiles of the Devil.
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806
To conclude this third point, God commandeth vs to aske for the old way, and to walke therein.
To conclude this third point, God commands us to ask for the old Way, and to walk therein.
p-acp vvi d ord n1, np1 vvz pno12 pc-acp vvi p-acp dt j n1, cc pc-acp vvi av.
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807
Now if wee must walke in the olde way, which is the good way, and we shall find rest for our soules,
Now if we must walk in the old Way, which is the good Way, and we shall find rest for our Souls,
av cs pns12 vmb vvi p-acp dt j n1, r-crq vbz dt j n1, cc pns12 vmb vvi n1 p-acp po12 n2,
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808
then we must leaue all new waies, which are euill waies, or else wee shall finde paines for our soules.
then we must leave all new ways, which Are evil ways, or Else we shall find pains for our Souls.
cs pns12 vmb vvi d j n2, r-crq vbr j-jn n2, cc av pns12 vmb vvi n2 p-acp po12 n2.
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809
God commandeth vs to Walke in tho way of good men, Pro. 2. 20. and to keep the waies of the righteous :
God commands us to Walk in though Way of good men, Pro 2. 20. and to keep the ways of the righteous:
np1 vvz pno12 p-acp vvb p-acp cs n1 pp-f j n2, np1 crd crd cc p-acp vvi dt n2 pp-f dt j:
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810
it followeth therefore that we must turne from the waies of the wicked. For their waies are contrary;
it follows Therefore that we must turn from the ways of the wicked. For their ways Are contrary;
pn31 vvz av cst pns12 vmb vvi p-acp dt n2 pp-f dt j. p-acp po32 n2 vbr j-jn;
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811
•he one shineth as the light, the other is as darknesse: the one is of God, the other of Satan:
•he one shines as the Light, the other is as darkness: the one is of God, the other of Satan:
av pi vvz p-acp dt n1, dt n-jn vbz p-acp n1: dt pi vbz pp-f np1, dt n-jn pp-f np1:
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812
the one is of the way of loue, and leadeth vnto life, the other is the way of lust, and leadeth vnto death:
the one is of the Way of love, and leads unto life, the other is the Way of lust, and leads unto death:
dt pi vbz pp-f dt n1 pp-f n1, cc vvz p-acp n1, dt n-jn vbz dt n1 pp-f n1, cc vvz p-acp n1:
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813
the one is the way of Gods children, the other of the diuells.
the one is the Way of God's children, the other of the Devils.
dt pi vbz dt n1 pp-f npg1 n2, dt n-jn pp-f dt n2.
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814
In the one we must goe, as Israel requested Sihon to let them passe thorow his country, saying:
In the one we must go, as Israel requested Sihon to let them pass thorough his country, saying:
p-acp dt pi pns12 vmb vvi, c-acp np1 vvd np1 pc-acp vvi pno32 vvi p-acp po31 n1, vvg:
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815
Let mee goe through thy Land: Let me go through thy Land:
vvb pno11 vvi p-acp po21 n1:
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816
wee will 〈 ◊ 〉 turne aside unto the fiel•s, nor into the vineyards, neither drinke of the waters of the wells:
we will 〈 ◊ 〉 turn aside unto the fiel•s, nor into the vineyards, neither drink of the waters of the wells:
pns12 vmb 〈 sy 〉 vvi av p-acp dt n2, ccx p-acp dt n2, dx n1 pp-f dt n2 pp-f dt n2:
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817
we will goe by the kings way, vntill we be past thy Country. The way of the godly, is the Kings hie way to heauen:we will go by the Kings Way, until we be passed thy Country. The Way of the godly, is the Kings high Way to heaven:
pns12 vmb vvi p-acp dt ng1 n1, c-acp pns12 vbb p-acp po21 n1. dt n1 pp-f dt j, vbz dt ng1 j n1 p-acp n1:
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818
we must goe along in it till we haue passed through this vale of miserie, without declining from it on any side.
we must go along in it till we have passed through this vale of misery, without declining from it on any side.
pns12 vmb vvi a-acp p-acp pn31 c-acp pns12 vhb vvn p-acp d n1 pp-f n1, p-acp vvg p-acp pn31 p-acp d n1.
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819
We must not breake into the fields of couetousnesse, nor into the vineyards of vaine delights,
We must not break into the fields of covetousness, nor into the vineyards of vain delights,
pns12 vmb xx vvi p-acp dt n2 pp-f n1, ccx p-acp dt n2 pp-f j n2,
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820
neither must wee drinke of the waters of sinfull pleasures, or pleasing sinnes.
neither must we drink of the waters of sinful pleasures, or pleasing Sins.
dx vmb pns12 vvi pp-f dt n2 pp-f j n2, cc j-vvg n2.
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821
But as the Israelite promised to goe by the hie way, and to turne neither vnto the right hand, nor to the left:
But as the Israelite promised to go by the high Way, and to turn neither unto the right hand, nor to the left:
cc-acp c-acp dt np1 vvd pc-acp vvi p-acp dt j n1, cc pc-acp vvi av-dx p-acp dt j-jn n1, ccx p-acp dt j:
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822
so wee must keepe our way without wandring out; therefore it followeth, that wee must abandon, and turne from the waies of the wicked. so we must keep our Way without wandering out; Therefore it follows, that we must abandon, and turn from the ways of the wicked.
av pns12 vmb vvi po12 n1 p-acp vvg av; av pn31 vvz, cst pns12 vmb vvi, cc vvi p-acp dt n2 pp-f dt j.
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823
For how glorious and faire soeuer they seeme in shew, they shall vanish and come to nought;
For how glorious and fair soever they seem in show, they shall vanish and come to nought;
p-acp c-crq j cc j av pns32 vvb p-acp n1, pns32 vmb vvi cc vvi p-acp pix;
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824
like the painted face of Iezabel, & the colors of the Rainbow. Fourthly, we must turne from our owne sinnes;
like the painted face of Jezebel, & the colours of the Rainbow. Fourthly, we must turn from our own Sins;
av-j dt j-vvn n1 pp-f np1, cc dt n2 pp-f dt n1. ord, pns12 vmb vvi p-acp po12 d n2;
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825
originall and actuall, of what name or nature soeuer, in what place, at what time, original and actual, of what name or nature soever, in what place, At what time,
j-jn cc j, pp-f r-crq n1 cc n1 av, p-acp r-crq n1, p-acp r-crq n1,
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826
and vpon what occasion so euer done, whether by commission of euill, or omission of good.
and upon what occasion so ever done, whither by commission of evil, or omission of good.
cc p-acp r-crq n1 av av vdn, cs p-acp n1 pp-f av-jn, cc n1 pp-f j.
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827
For first, our sinnes are the workes of the diuell, as our goodnesse is the gift of God.
For First, our Sins Are the works of the Devil, as our Goodness is the gift of God.
p-acp ord, po12 n2 vbr dt n2 pp-f dt n1, c-acp po12 n1 vbz dt n1 pp-f np1.
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828
Our originall corruption (which as a reprosie hath polluted all our parts and poores) is the f•end of sinne,
Our original corruption (which as a reprosie hath polluted all our parts and poors) is the f•end of sin,
po12 j-jn n1 (r-crq c-acp dt n1 vhz vvn d po12 n2 cc ng2-j) vbz dt n1 pp-f n1,
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829
and the very spawne of the diuell, whereof he doth beget children according to his owne Image.
and the very spawn of the Devil, whereof he does beget children according to his own Image.
cc dt j n1 pp-f dt n1, c-crq pns31 vdz vvi n2 vvg p-acp po31 d n1.
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830
From it all our actuall transgressions (how barbarous and exorbitant soeuer they be) do proceed and issue,
From it all our actual transgressions (how barbarous and exorbitant soever they be) do proceed and issue,
p-acp pn31 d po12 j n2 (c-crq j cc j av pns32 vbb) vdb vvi cc vvi,
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831
as the riuers doe from the sea, and as light doth from the sunne, or as wormes doe from a loathsome carrion.
as the Rivers do from the sea, and as Light does from the sun, or as worms do from a loathsome carrion.
c-acp dt n2 vdb p-acp dt n1, cc p-acp n1 vdz p-acp dt n1, cc c-acp n2 vdb p-acp dt j n1.
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832
Secondly, our sinnes doe pollute, and deforme vs. As a Ringworme doth disfigure the face: so sinne doth deforme the soule.
Secondly, our Sins do pollute, and deform us As a Ringworm does disfigure the face: so sin does deform the soul.
ord, po12 n2 vdb vvi, cc vvb pno12 p-acp dt n1 vdz vvi dt n1: av n1 vdz vvi dt n1.
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833
As a Canker doth consume the flesh, as rust doth eate the yron, as dust and chaffe doe corrupt the corne,
As a Canker does consume the Flesh, as rust does eat the iron, as dust and chaff do corrupt the corn,
p-acp dt n1 vdz vvi dt n1, c-acp n1 vdz vvi dt n1, c-acp n1 cc n1 vdb vvi dt n1,
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834
and as firre vessels do corrupt good wine: so sinne doth defile our soules, and corrupt our consciences, and misshape our affections.
and as fir vessels do corrupt good wine: so sin does defile our Souls, and corrupt our Consciences, and mishap our affections.
cc p-acp n1 n2 vdb vvi j n1: av n1 vdz vvi po12 n2, cc vvi po12 n2, cc vvi po12 n2.
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835
Thirdly, sinne is very bitter and pernitious. The life of any sin affected, is the death of the sinner infected.
Thirdly, sin is very bitter and pernicious. The life of any since affected, is the death of the sinner infected.
ord, n1 vbz av j cc j. dt n1 pp-f d n1 vvn, vbz dt n1 pp-f dt n1 vvn.
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836
It is of a viperous disposition: the birth of sin, is the death of the sinner.
It is of a viperous disposition: the birth of since, is the death of the sinner.
pn31 vbz pp-f dt j n1: dt n1 pp-f n1, vbz dt n1 pp-f dt n1.
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837
It is like the worme Midas, which eates the Beane, wherein it is bred: and the Moath, that consumes the cloth, in which she receiued her life.
It is like the worm Midas, which eats the Bean, wherein it is bred: and the Moath, that consumes the cloth, in which she received her life.
pn31 vbz av-j dt n1 np1, r-crq vvz dt n1, c-crq pn31 vbz vvn: cc dt zz, cst vvz dt n1, p-acp r-crq pns31 vvd po31 n1.
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838
Sinne is not much vnlike vnto the louers of Aholilah, who when they had bruised the breasts of her virginitie,
Sin is not much unlike unto the lovers of Aholilah, who when they had Bruised the breasts of her virginity,
n1 vbz xx d av-j p-acp dt n2 pp-f np1, r-crq c-crq pns32 vhd vvn dt n2 pp-f po31 n1,
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839
and powred their whordomes vpon her, dealt cruelly with her, and slew her with the sword:
and poured their whoredoms upon her, dealt cruelly with her, and slew her with the sword:
cc vvd po32 n2 p-acp pno31, vvd av-j p-acp pno31, cc vvd pno31 p-acp dt n1:
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840
so sinne shall breed the sorrowe of all such as dote vpon it, and delight to commit adulterie with it.
so sin shall breed the sorrow of all such as dote upon it, and delight to commit adultery with it.
av n1 vmb vvi dt n1 pp-f d d c-acp vvi p-acp pn31, cc vvb pc-acp vvi n1 p-acp pn31.
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841
And as the Lord threatned Aholilah, that her louers, with whom she wilfully defiled her selfe, should cut off her nose and eares:
And as the Lord threatened Aholilah, that her lovers, with whom she wilfully defiled her self, should Cut off her nose and ears:
cc c-acp dt n1 vvd np1, cst po31 n2, p-acp ro-crq pns31 av-j vvd po31 n1, vmd vvi a-acp po31 n1 cc n2:
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842
so sinne (without speciall mercie) shall not onely deforme our selues, but strippe vs and leaue vs naked for the iudgements of God to seaze vpon.
so sin (without special mercy) shall not only deform our selves, but strip us and leave us naked for the Judgments of God to seize upon.
av n1 (p-acp j n1) vmb xx av-j vvi po12 n2, cc-acp vvi pno12 cc vvb pno12 j p-acp dt n2 pp-f np1 pc-acp vvi p-acp.
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843
Therefore as Paul shooke the viper from his hand, so let vs cast away sinne from our hearts.
Therefore as Paul shook the viper from his hand, so let us cast away sin from our hearts.
av c-acp np1 vvd dt n1 p-acp po31 n1, av vvb pno12 vvi av n1 p-acp po12 n2.
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844
As hee was carefull to preserue his life from those bloudie votaries, who had vowed his death:
As he was careful to preserve his life from those bloody votaries, who had vowed his death:
p-acp pns31 vbds j pc-acp vvi po31 n1 p-acp d j n2, r-crq vhd vvn po31 n1:
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845
so let vs bee carefull to defend our selues from sinne, which worketh the destruction of our soules.
so let us be careful to defend our selves from sin, which works the destruction of our Souls.
av vvb pno12 vbi j pc-acp vvi po12 n2 p-acp n1, r-crq vvz dt n1 pp-f po12 n2.
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846
Wherfore was Adam exiled out of Paradise, but for his sinne? Why was the olde worlde drowned with water,
Wherefore was Adam exiled out of Paradise, but for his sin? Why was the old world drowned with water,
q-crq vbds np1 vvn av pp-f n1, cc-acp p-acp po31 n1? q-crq vbds dt j n1 vvn p-acp n1,
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847
but for their sinne? Why was Sodom burnt with fire and brimstone, but for sinne? Pauls sinfull zeale made him a persecutor.
but for their sin? Why was Sodom burned with fire and brimstone, but for sin? Paul's sinful zeal made him a persecutor.
cc-acp p-acp po32 n1? q-crq vbds np1 vvn p-acp n1 cc n1, cc-acp p-acp n1? npg1 j n1 vvd pno31 dt n1.
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848
Sinne made Absolom ambitious, Haman malicious, Nabal a churle, and Iudas a traytour. Sinne caused Korah and his company to be swallowed vp of the earth:
Sin made Absalom ambitious, Haman malicious, Nabal a churl, and Iudas a traitor. Sin caused Korah and his company to be swallowed up of the earth:
n1 vvn np1 j, np1 j, np1 dt n1, cc np1 dt n1. n1 vvd np1 cc po31 n1 pc-acp vbi vvn a-acp pp-f dt n1:
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849
sinne made Pharaoh and his people to be consumed by the water: sinne occasioned Nadab and Abihu to be deuoured with fire: sin made Pharaoh and his people to be consumed by the water: sin occasioned Nadab and Abihu to be devoured with fire:
n1 vvd np1 cc po31 n1 pc-acp vbi vvn p-acp dt n1: n1 vvn np1 cc np1 pc-acp vbi vvn p-acp n1:
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850
sinne caused Her•d to be eaten with wormes. God turneth a fruitefull land into barronnesse, for the wickednesse of them that dwell therein.
sin caused Her•d to be eaten with worms. God turns a fruitful land into barronnesse, for the wickedness of them that dwell therein.
n1 vvd j pc-acp vbi vvn p-acp n2. np1 vvz dt j n1 p-acp n1, p-acp dt n1 pp-f pno32 cst vvb av.
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851
And the Spirit of wisedome saith, that For the transgression of the Land, there are many Princes thereof :
And the Spirit of Wisdom Says, that For the Transgression of the Land, there Are many Princes thereof:
cc dt n1 pp-f n1 vvz, cst p-acp dt n1 pp-f dt n1, pc-acp vbr d n2 av:
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852
that is, many and no small alterations in the state.
that is, many and no small alterations in the state.
cst vbz, d cc dx j n2 p-acp dt n1.
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853
Our sinnes are the cause of our sorrowes, and our wickednesse is the worker of all our wretchednesse.
Our Sins Are the cause of our sorrows, and our wickedness is the worker of all our wretchedness.
po12 n2 vbr dt n1 pp-f po12 n2, cc po12 n1 vbz dt n1 pp-f d po12 n1.
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854
It is the cause of all disorder and dissention, in Church, in Common-wealth, and Family.
It is the cause of all disorder and dissension, in Church, in Commonwealth, and Family.
pn31 vbz dt n1 pp-f d n1 cc n1, p-acp n1, p-acp n1, cc n1.
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855
Yea, it oftentimes is the cause, why the sinner is punished by committing of other sinnes;
Yea, it oftentimes is the cause, why the sinner is punished by committing of other Sins;
uh, pn31 av vbz dt n1, q-crq dt n1 vbz vvn p-acp vvg pp-f j-jn n2;
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856
therefore Paul saith, that God gaue the Heathen (for their wickednesse) vp to their harts lusts, Therefore Paul Says, that God gave the Heathen (for their wickedness) up to their hearts Lustiest,
av np1 vvz, cst np1 vvd dt j-jn (c-acp po32 n1) a-acp p-acp po32 ng1 n2,
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857
and deliuered them ouer to a reprobate minde, to commit very feareful and odious enormities.
and Delivered them over to a Reprobate mind, to commit very fearful and odious enormities.
cc vvd pno32 a-acp p-acp dt j-jn n1, pc-acp vvi av j cc j n2.
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858
Sinne is like the Serpent Amphisbaena, which hath (as it were) two heads, one before, Sin is like the Serpent Amphisbaena, which hath (as it were) two Heads, one before,
n1 vbz av-j dt n1 np1, r-crq vhz (c-acp pn31 vbdr) crd n2, pi p-acp,
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859
an other behinde at the taile, as if shee were not hurtfull enough to cast her poyson at one mouth only. Sinne woundeth at both endes:
an other behind At the tail, as if she were not hurtful enough to cast her poison At one Mouth only. Sin wounds At both ends:
dt n-jn a-acp p-acp dt n1, c-acp cs pns31 vbdr xx j av-d pc-acp vvi po31 n1 p-acp crd n1 av-j. n1 vvz p-acp d n2:
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860
in the one it wounds the soule by poysoning and infecting it:
in the one it wounds the soul by poisoning and infecting it:
p-acp dt crd pn31 vvz dt n1 p-acp vvg cc vvg pn31:
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861
and in the other, it wounds both soule and body, by destroying them, without the Antidote,
and in the other, it wounds both soul and body, by destroying them, without the Antidote,
cc p-acp dt n-jn, pn31 vvz d n1 cc n1, p-acp vvg pno32, p-acp dt n1,
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862
or counter-poyson of the meritorious bloud of that true brazen serpent Christ Iesus.
or counterpoison of the meritorious blood of that true brazen serpent christ Iesus.
cc n1 pp-f dt j n1 pp-f cst j j n1 np1 np1.
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863
Sinne (as it were) out of two mouthes spitteth forth her venime, whereby she both hurteth our hearts,
Sin (as it were) out of two mouths spitteth forth her venom, whereby she both hurteth our hearts,
n1 (c-acp pn31 vbdr) av pp-f crd n2 vvz av po31 n1, c-crq pns31 av-d vvz po12 n2,
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864
and exposeth vs to the fire of Gods dreadfull indignation.
and exposeth us to the fire of God's dreadful Indignation.
cc vvz pno12 p-acp dt n1 pp-f npg1 j n1.
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865
Fourthly, sinne is very subtil like a serpent, & all (like a witch) to work our woe.
Fourthly, sin is very subtle like a serpent, & all (like a witch) to work our woe.
ord, n1 vbz av j av-j dt n1, cc d (av-j dt n1) pc-acp vvi po12 n1.
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866
It is like the Hyaena, which (as Pliny recordeth) is said to vomit like a man, therby to train dogges to come vnto him, and then will deuoure them.
It is like the Hyaena, which (as pliny recordeth) is said to vomit like a man, thereby to train Dogs to come unto him, and then will devour them.
pn31 vbz av-j dt fw-la, r-crq (c-acp np1 vvz) vbz vvn pc-acp vvi av-j dt n1, av pc-acp vvi n2 pc-acp vvi p-acp pno31, cc av vmb vvi pno32.
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867
Sometimes it will weepe with the Crocodile, sometimes it will be musicall with the Syren, but all to destroy.
Sometime it will weep with the Crocodile, sometime it will be musical with the Syren, but all to destroy.
av pn31 vmb vvi p-acp dt n1, av pn31 vmb vbi j p-acp dt np2, p-acp d pc-acp vvi.
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868
It begins sometimes with a song like a Gnat, but it endeth with byting. Pliny sayeth that the Hyaena will change his eies into a thousand colours:
It begins sometime with a song like a Gnat, but it Endeth with biting. pliny Saith that the Hyaena will change his eyes into a thousand colours:
pn31 vvz av p-acp dt n1 av-j dt n1, cc-acp pn31 vvz p-acp vvg. np1 vvz cst dt fw-la vmb vvi po31 n2 p-acp dt crd n2:
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869
so sinne will make many faces. so sin will make many faces.
av n1 vmb vvi d n2.
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870
The Beiuers haire is softer then the downe of feathers, yet is he dangerous with his teeth.
The Beiuers hair is Softer then the down of Feathers, yet is he dangerous with his teeth.
dt ng1 n1 vbz jc cs dt n1 pp-f n2, av vbz pns31 j p-acp po31 n2.
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871
For (as Pliny writeth) he will gnaw trees with his teeth, is if they were cut with axes:
For (as pliny Writeth) he will gnaw trees with his teeth, is if they were Cut with axes:
p-acp (c-acp np1 vvz) pns31 vmb vvi n2 p-acp po31 n2, vbz cs pns32 vbdr vvn p-acp n2:
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Page 105
872
and if he catch hold of any ioynt in a man, he will not leaue till he haue knapped the bone asunder.
and if he catch hold of any joint in a man, he will not leave till he have knapped the bone asunder.
cc cs pns31 vvb vvi pp-f d n1 p-acp dt n1, pns31 vmb xx vvi c-acp pns31 vhb vvn dt n1 av.
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Page 610
873
So sin doth oftentimes very much delight the sinner, as being very soft to the touch,
So since does oftentimes very much delight the sinner, as being very soft to the touch,
av n1 vdz av av av-d vvi dt n1, c-acp vbg av j p-acp dt n1,
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Page 610
874
and pleasant to the taste, and yet it is but a painted Iezabel, a disguised harlot, and a sweetned poyson;
and pleasant to the taste, and yet it is but a painted Jezebel, a disguised harlot, and a sweetened poison;
cc j p-acp dt n1, cc av pn31 vbz p-acp dt j-vvn np1, dt j-vvn n1, cc dt vvn n1;
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Page 610
875
it gnawnes the conscience, and bites the soule to the bone. It is greene like the boxe tree, but the seed is poyson.
it gnawnes the conscience, and bites the soul to the bone. It is green like the box tree, but the seed is poison.
pn31 vvz dt n1, cc vvz dt n1 p-acp dt n1. pn31 vbz j-jn av-j dt n1 n1, cc-acp dt n1 vbz n1.
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Page 610
876
The hurtfull serpents are ordinarily of the colour of the harmles earth: The hurtful Serpents Are ordinarily of the colour of the harmless earth:
dt j n2 vbr av-j pp-f dt n1 pp-f dt j n1:
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Page 610
877
so sinne sometimes doth seeme a vertue, and is so esteemed of some that are bad-sighted,
so sin sometime does seem a virtue, and is so esteemed of Some that Are bad-sighted,
av n1 av vdz vvi dt n1, cc vbz av vvn pp-f d cst vbr j,
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878
or grown to desperate impietie, Which speake good of euill, and euill of good: which put darknesse for light, and light: for darknesse:
or grown to desperate impiety, Which speak good of evil, and evil of good: which put darkness for Light, and Light: for darkness:
cc vvn p-acp j n1, r-crq vvb j pp-f n-jn, cc n-jn pp-f j: r-crq vvd n1 p-acp n1, cc n1: p-acp n1:
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Page 610
879
that put bitter for sweete, and sweete for sowre. Sinne hath so distempered their tastes, and bewitched their eyes.that put bitter for sweet, and sweet for sour. Sin hath so distempered their tastes, and bewitched their eyes.
cst vvd j p-acp j, cc j p-acp j. n1 vhz av vvn po32 vvz, cc vvd po32 n2.
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Page 610
880
If sinne were not exceeding subtill, and the sinner made by sinne exceeding simple, Salomon would not say, There is a way that seemeth right vnto man, but the issue thereof are the waies of death.
If sin were not exceeding subtle, and the sinner made by sin exceeding simple, Solomon would not say, There is a Way that seems right unto man, but the issue thereof Are the ways of death.
cs n1 vbdr xx vvg j, cc dt n1 vvd p-acp n1 vvg j, np1 vmd xx vvi, a-acp vbz dt n1 cst vvz av-jn p-acp n1, p-acp dt n1 av vbr dt n2 pp-f n1.
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Page 107
881
Neither would any hypocrites bee so impudent, as to say without blushing (if at all) with those in Isaih: Stand apart, come not neare vnto me:
Neither would any Hypocrites be so impudent, as to say without blushing (if At all) with those in Isaiah: Stand apart, come not near unto me:
av-dx vmd d n2 vbb av j, c-acp pc-acp vvi p-acp j-vvg (cs p-acp d) p-acp d p-acp vhz: vvb av, vvb xx av-j p-acp pno11:
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882
for I am more holy th•n thou. for I am more holy th•n thou.
c-acp pns11 vbm av-dc j n1 pns21.
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883
If sinne had not bene very deceitfull, would the Valentinian heretiques haue condemned all others as grosse and earthly,
If sin had not be very deceitful, would the Valentinian Heretics have condemned all Others as gross and earthly,
cs n1 vhd xx vbn av j, vmd dt np1 n2 vhb vvn d n2-jn p-acp j cc j,
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884
and haue called themselues onely Ghostly? Would the Arrians haue called the true Christians, that profes•ed the faith of the holy Trinitie, sometime Ambrosians, sometimes Iohannites,
and have called themselves only Ghostly? Would the Arians have called the true Christians, that profes•ed the faith of the holy Trinity, sometime Ambrosians, sometime Iohannites,
cc vhb vvn px32 av-j j? vmd dt n2-jn vhb vvn dt j np1, cst vvd dt n1 pp-f dt j np1, av njp2, av np2,
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885
and sometimes Homousians, allowing themselues onely (something like our Papists) to be called Catholiques? Would the Brownists which are sprung out of the ashes of the Donatists, condemne our Ministrie, our Churches,
and sometime Homoousians, allowing themselves only (something like our Papists) to be called Catholics? Would the Brownists which Are sprung out of the Ashes of the Donatists, condemn our Ministry, our Churches,
cc av njp2, vvg px32 av-j (pi j po12 njp2) pc-acp vbi vvn njp2? vmd dt n2 r-crq vbr vvn av pp-f dt n2 pp-f dt n2, vvb po12 n1, po12 n2,
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886
and assemblies, as Antichristian? Could widowes houses be deuoured through the pretext of long praiers? Could vice wander in the habit of vertue? or would any but a dogge, returne like a dogge to his vomit,
and assemblies, as Antichristian? Could Widows houses be devoured through the pretext of long Prayers? Could vice wander in the habit of virtue? or would any but a dog, return like a dog to his vomit,
cc n2, p-acp jp? vmd n2 n2 vbb vvn p-acp dt n1 pp-f j n2? vmd n1 vvi p-acp dt n1 pp-f n1? cc vmd d p-acp dt n1, vvb av-j dt n1 p-acp po31 n1,
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887
if sinne were not very deceitfull, but did appeare vnto all men as it is in it selfe? Considering therefore (beloued) the malicious subtiltie,
if sin were not very deceitful, but did appear unto all men as it is in it self? Considering Therefore (Beloved) the malicious subtlety,
cs n1 vbdr xx av j, cc-acp vdd vvi p-acp d n2 c-acp pn31 vbz p-acp pn31 n1? vvg av (vvn) dt j n1,
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888
and the subtill malice of sinne vnto mankinde, let vs not onely bewise to discerne it,
and the subtle malice of sin unto mankind, let us not only Bewise to discern it,
cc dt j n1 pp-f n1 p-acp n1, vvb pno12 xx j av pc-acp vvi pn31,
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Page 108
889
but carefull also to flie from it, and eschew it.
but careful also to fly from it, and eschew it.
cc-acp j av pc-acp vvi p-acp pn31, cc vvi pn31.
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Page 108
890
Hee that fostereth sin, fauoureth a false and perfidious enemie, and doth as Ioash did, who entertained seruants, which slew him.
He that fostereth since, favours a false and perfidious enemy, and does as Joash did, who entertained Servants, which slew him.
pns31 cst vvz n1, vvz dt j cc j n1, cc vdz p-acp n1 vdd, r-crq vvd n2, r-crq vvd pno31.
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Page 108
891
Let no man therefore (I say) bee the seruant of sinne. Giue not your members as weapons of vnrighteousnesse vnto sin.
Let no man Therefore (I say) be the servant of sin. Give not your members as weapons of unrighteousness unto since.
vvb dx n1 av (pns11 vvb) vbb dt n1 pp-f n1. vvb xx po22 n2 c-acp n2 pp-f n1-u p-acp n1.
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Page 108
892
Listen not vnto it, least by listning vnto it, as Eue did vnto the serpent, ye make your selues,
Listen not unto it, lest by listening unto it, as Eve did unto the serpent, you make your selves,
vvb xx p-acp pn31, cs p-acp vvg p-acp pn31, c-acp av vdd p-acp dt n1, pn22 vvb po22 n2,
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893
as shee did her selfe, a pray to the diuell.
as she did her self, a prey to the Devil.
c-acp pns31 vdd po31 n1, dt n1 p-acp dt n1.
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894
Fiftly, vnlesse a man do purpose, and with a constant determination of minde, and resolution of spirit, doe labour to leaue his sinnes,
Fifty, unless a man do purpose, and with a constant determination of mind, and resolution of Spirit, do labour to leave his Sins,
ord, cs dt n1 vdb n1, cc p-acp dt j n1 pp-f n1, cc n1 pp-f n1, vdb vvi pc-acp vvi po31 n2,
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Page 108
895
and to stand against the streame of his sinfull affections, he doth shew himselfe destitute of the feare of God, which is to hate euill :
and to stand against the stream of his sinful affections, he does show himself destitute of the Fear of God, which is to hate evil:
cc pc-acp vvi p-acp dt n1 pp-f po31 j n2, pns31 vdz vvi px31 j pp-f dt n1 pp-f np1, r-crq vbz pc-acp vvi j-jn:
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Page 109
896
and altogether vnlike to God, who is holy; yea euen holinesse it selfe: and he doth moreouer, make himselfe vnmeete to aske forgiuenesse of his sins.
and altogether unlike to God, who is holy; yea even holiness it self: and he does moreover, make himself unmeet to ask forgiveness of his Sins.
cc av av-j p-acp np1, r-crq vbz j; uh j n1 pn31 n1: cc pns31 vdz av, vvb px31 j pc-acp vvi n1 pp-f po31 n2.
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897
For with what face dare hee desire of God to forgiue him his sinne, that makes no conscience of committing sinne? How dare he desire God to turne his iudgements from him, seeing he doth not seriously himselfe purpose,
For with what face Dare he desire of God to forgive him his sin, that makes no conscience of committing sin? How Dare he desire God to turn his Judgments from him, seeing he does not seriously himself purpose,
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898
and accordingly study to turne from his sinnes, which doe not onely deserue the iudgments of God,
and accordingly study to turn from his Sins, which do not only deserve the Judgments of God,
cc av-vvg vvi pc-acp vvi p-acp po31 n2, r-crq vdb xx av-j vvi dt n2 pp-f np1,
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899
but are also a match to giue fire vnto his wrath, or as bellowes to blow it vp? Yea, it is a very manifest argument, that hee, which will not turne from his sinne, doth not sincerely,
but Are also a match to give fire unto his wrath, or as bellows to blow it up? Yea, it is a very manifest argument, that he, which will not turn from his sin, does not sincerely,
cc-acp vbr av dt n1 pc-acp vvi n1 p-acp po31 n1, cc c-acp n2 pc-acp vvi pn31 a-acp? uh, pn31 vbz dt av j n1, cst pns31, r-crq vmb xx vvi p-acp po31 n1, vdz xx av-j,
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900
& with an honest heart desire the pardon of sinne.
& with an honest heart desire the pardon of sin.
cc p-acp dt j n1 vvb dt n1 pp-f n1.
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901
For no man will thinke that he doth hartily desire the peace and pardon of his neighbour, who commeth creeping to him for it,
For no man will think that he does heartily desire the peace and pardon of his neighbour, who comes creeping to him for it,
p-acp dx n1 vmb vvi cst pns31 vdz av-j vvi dt n1 cc n1 pp-f po31 n1, r-crq vvz vvg p-acp pno31 c-acp pn31,
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Page 109
902
and yet in the meane time, dooth either secretly practise against him, or at the least dooth not purpose to forbeare the practise of those things, which makes the •arre betwixt them.
and yet in the mean time, doth either secretly practise against him, or At the least doth not purpose to forbear the practice of those things, which makes the •arre betwixt them.
cc av p-acp dt j n1, vdz av-d av-jn vvb p-acp pno31, cc p-acp dt ds vdz xx n1 pc-acp vvi dt n1 pp-f d n2, r-crq vvz dt n1 p-acp pno32.
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Page 110
903
Hee doth only dally with him, and abuse him.
He does only dally with him, and abuse him.
pns31 vdz av-j vvi p-acp pno31, cc vvi pno31.
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Page 110
904
Six•ly, let vs remember that there is a day of death, and a day of iudgment, in which euery man must an•were for his facts;
Six•ly, let us Remember that there is a day of death, and a day of judgement, in which every man must an•were for his facts;
av-jn, vvb pno12 vvi cst pc-acp vbz dt n1 pp-f n1, cc dt n1 pp-f n1, p-acp r-crq d n1 vmb vvi p-acp po31 n2;
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Page 110
905
Caine for his murther, Ismael for his mocking, Nahal for his drunkennesse, Absolon for his ambition, Achitophel for his wicked counsell, Haman for his hautinesse, Herod for his pride, Iudw for his treason, Iulian for his blasphemies,Cain for his murder, Ishmael for his mocking, Nahal for his Drunkenness, Absalom for his ambition, Ahithophel for his wicked counsel, Haman for his haughtiness, Herod for his pride, Iudw for his treason, Iulian for his Blasphemies,
np1 p-acp po31 n1, np1 p-acp po31 n-vvg, np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 j n1, np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 n2,
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906
and euery sinner for his sinnes.
and every sinner for his Sins.
cc d n1 p-acp po31 n2.
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Page 110
907
For the bookes, wherein all mens actions are (as it were) recorded, shal be opened, and euery man shall be iudged of those things whic• are registred in the bookes (of Gods knowledge,
For the books, wherein all men's actions Are (as it were) recorded, shall be opened, and every man shall be judged of those things whic• Are registered in the books (of God's knowledge,
p-acp dt n2, c-crq d ng2 n2 vbr (c-acp pn31 vbdr) vvd, vmb vbi vvn, cc d n1 vmb vbi vvn pp-f d n2 n1 vbr vvn p-acp dt n2 (pp-f n2 n1,
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Page 110
908
and mans conscience) according to their works.
and men conscience) according to their works.
cc ng1 n1) vvg p-acp po32 n2.
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Page 110
909
And euery man without exception shall receiue the things which are done in his body, according to that hee hath done, And every man without exception shall receive the things which Are done in his body, according to that he hath done,
cc d n1 p-acp n1 vmb vvi dt n2 r-crq vbr vdn p-acp po31 n1, vvg p-acp cst pns31 vhz vdn,
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Page 110
910
whether it bee good or euill.
whither it be good or evil.
cs pn31 vbb j cc j-jn.
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Page 110
911
The riches of Laban, the wealth of Nabal, the wisedome of Achitophel, the beauty of Absolon, the crown of Saul, the strength of Lamech, the kingdomes of Nebuchadnezar, the eloquence of Tertullus, the miter of Caiaphas will than stand them in no stead at all.
The riches of Laban, the wealth of Nabal, the Wisdom of Ahithophel, the beauty of Absalom, the crown of Saul, the strength of Lamech, the kingdoms of Nebuchadnezzar, the eloquence of Tertullus, the miter of Caiaphas will than stand them in no stead At all.
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Page 111
912
For the Lord is no accepter of persons: he hath prepared Tophet of olde for wicked princes:
For the Lord is no accepter of Persons: he hath prepared Tophet of old for wicked Princes:
p-acp dt n1 vbz dx n1 pp-f n2: pns31 vhz vvn np1 pp-f j c-acp j n2:
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Page 111
913
and hee will rebuke the vngodly of all their wicked deedes. Now, as death dooth leaue them, so the last iudgement shall find them. and he will rebuke the ungodly of all their wicked Deeds. Now, as death doth leave them, so the last judgement shall find them.
cc pns31 vmb vvi dt j pp-f d po32 j n2. av, c-acp n1 vdz vvi pno32, av dt ord n1 vmb vvi pno32.
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Page 111
914
If therefore wee would either fit our selues for death, or frame our selues to the last iudgement, let vs abandon our sinnes, and iudge our selues.
If Therefore we would either fit our selves for death, or frame our selves to the last judgement, let us abandon our Sins, and judge our selves.
cs av pns12 vmd av-d vvi po12 n2 p-acp n1, cc vvi po12 n2 p-acp dt ord n1, vvb pno12 vvi po12 n2, cc vvi po12 n2.
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Page 111
915
If wee will accuse and condemne our sins, and execute them, as Iosiah did the priests of the high places, wee shall not neede to feare the terrour of death, which is appointed for all,
If we will accuse and condemn our Sins, and execute them, as Josiah did the Priests of the high places, we shall not need to Fear the terror of death, which is appointed for all,
cs pns12 vmb vvi cc vvi po12 n2, cc vvi pno32, c-acp np1 vdd dt n2 pp-f dt j n2, pns12 vmb xx vvi pc-acp vvi dt n1 pp-f n1, r-crq vbz vvn p-acp d,
(5) sermon (DIV1)
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Page 111
916
nor the sentence of the iudge, which shall onely be pronounced against the wicked. Lastly, I say wee must turne from all our sinnes, and not from some onely.
nor the sentence of the judge, which shall only be pronounced against the wicked. Lastly, I say we must turn from all our Sins, and not from Some only.
ccx dt n1 pp-f dt n1, r-crq vmb av-j vbi vvn p-acp dt j. ord, pns11 vvb pns12 vmb vvi p-acp d po12 n2, cc xx p-acp d j.
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Page 111
917
For so is the will of God. Cast away from you all your transgression:
For so is the will of God. Cast away from you all your Transgression:
p-acp av vbz dt n1 pp-f np1. vvb av p-acp pn22 d po22 n1:
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Page 112
918
for why will yee dis O house of Israel? Euery sinne displeaseth God, and deserueth death : for why will ye dis Oh house of Israel? Every sin displeaseth God, and deserves death:
p-acp q-crq vmb pn22 d uh n1 pp-f np1? d n1 vvz np1, cc vvz n1:
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Page 112
919
euery sin doth staine the soule and wound the conscience.
every since does stain the soul and wound the conscience.
d n1 vdz vvi dt n1 cc vvi dt n1.
(5) sermon (DIV1)
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Page 112
920
It is not possible for a man to carry fire in his bosome, and his clothes not bee burnt: It is not possible for a man to carry fire in his bosom, and his clothes not be burned:
pn31 vbz xx j p-acp dt n1 pc-acp vvi n1 p-acp po31 n1, cc po31 n2 xx vbi vvn:
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Page 112
921
and impossible for him to goe vppon coales, and his feete not be scorched: so is it impossible to fauour any sin, and not to be infected.
and impossible for him to go upon coals, and his feet not be scorched: so is it impossible to favour any since, and not to be infected.
cc j p-acp pno31 pc-acp vvi p-acp n2, cc po31 n2 xx vbi vvn: av vbz pn31 j pc-acp vvi d n1, cc xx pc-acp vbi vvn.
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Page 112
922
As euery enemie is dangerous, and as the least drop of poison is hurtfull, and the least plague-sore infectious;
As every enemy is dangerous, and as the least drop of poison is hurtful, and the least Plague-sore infectious;
p-acp d n1 vbz j, cc p-acp dt ds n1 pp-f n1 vbz j, cc dt ds n1 j;
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Page 112
923
so the smallest sinne wil smart: the least offence is pernicious, pestilent & infectious.
so the Smallest sin will smart: the least offence is pernicious, pestilent & infectious.
av dt js n1 vmb vvi: dt ds n1 vbz j, j cc j.
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924
Secondly, we vowed to God in our baptisme, that we would turn from all our sinnes,
Secondly, we vowed to God in our Baptism, that we would turn from all our Sins,
ord, pns12 vvd p-acp np1 p-acp po12 n1, cst pns12 vmd vvi p-acp d po12 n2,
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925
and from all the workes of the diuell.
and from all the works of the Devil.
cc p-acp d dt n2 pp-f dt n1.
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Page 112
926
Hee that will not keep touch with God, must neuer looke that God will keep touch with him.
He that will not keep touch with God, must never look that God will keep touch with him.
pns31 cst vmb xx vvi n1 p-acp np1, vmb av-x vvi cst np1 vmb vvi n1 p-acp pno31.
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Page 112
927
For his promise of pardon belongs onely vnto penitent persons.
For his promise of pardon belongs only unto penitent Persons.
p-acp po31 n1 pp-f n1 vvz av-j p-acp j-jn n2.
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Page 112
928
And therefore he saith, If the wicked will returne from all his sins, hee shall surely liue, and shall not die.
And Therefore he Says, If the wicked will return from all his Sins, he shall surely live, and shall not die.
cc av pns31 vvz, cs dt j vmb vvi p-acp d po31 n2, pns31 vmb av-j vvi, cc vmb xx vvi.
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Page 113
929
Thir•ly, the Lorde in expresse tearmes forbiddeth not onely greater, but a•so smaller sinnes.
Thir•ly, the Lord in express terms forbiddeth not only greater, but a•so smaller Sins.
av-j, dt n1 p-acp j n2 vvz xx av-j jc, cc-acp av jc n2.
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930
He doth not onely condemne drunkennes, but hee doth also pronounce a woe vnto them, that are mighty to drinke wine,
He does not only condemn Drunkenness, but he does also pronounce a woe unto them, that Are mighty to drink wine,
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and are strong to powre in strong drinke. Saint Peter doth not onely r•quire vs to forbeare drunkennesse, but also drinkings.
and Are strong to pour in strong drink. Saint Peter does not only r•quire us to forbear Drunkenness, but also drinkings.
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Saint Paul doth not on•ly forbid vs filthines, but foolish talking. The Lord commandeth the wicked to forsake their very imaginations.
Saint Paul does not on•ly forbid us filthiness, but foolish talking. The Lord commands the wicked to forsake their very Imaginations.
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Christ telleth vs that we must giue account of euery idle word. Peter warneth vs to lay aside all malitiousnesse, and all guile, and all euill speaking. christ Telleth us that we must give account of every idle word. Peter warneth us to lay aside all malitiousnesse, and all guile, and all evil speaking.
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Dauid saith, I will set no wicked thing before mine eyes: A froward heart shall depart from me, I will know none euill. David Says, I will Set no wicked thing before mine eyes: A froward heart shall depart from me, I will know none evil.
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And according to this his resolution hee saith againe, I haue refrained my feete from euery euill way,
And according to this his resolution he Says again, I have refrained my feet from every evil Way,
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and do hate all false waies. And desireth God to let none iniquitie to haue dominion ouer him.and do hate all false ways. And Desires God to let none iniquity to have dominion over him.
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The Lord hateth all our sins, Christ hath suffered for all our sins, therefore let vs abandon them all.
The Lord hates all our Sins, christ hath suffered for all our Sins, Therefore let us abandon them all.
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If we entertaine but one, we open a casemen• for another, and animate the diuell to sally a fresh vppon vs:
If we entertain but one, we open a casemen• for Another, and animate the Devil to sally a fresh upon us:
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who like a Crocodile flieth if hee be resisted, but if we yeeld vnto him in the least sinne, hee will very falsely assault vs, who like a Crocodile flies if he be resisted, but if we yield unto him in the least sin, he will very falsely assault us,
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and seeke to swallow vs vp.
and seek to swallow us up.
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Must wee abstaine from all appearance of euill? Must wee hate the very garment, which is spott•d by the flesh? Then good reason haue wee to abstaine from all things that are meerely euill in themselues, Must we abstain from all appearance of evil? Must we hate the very garment, which is spott•d by the Flesh? Then good reason have we to abstain from all things that Are merely evil in themselves,
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and to detest the flesh, which defiles the man, and lusteth against the Spirit.
and to detest the Flesh, which defiles the man, and Lusteth against the Spirit.
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Shall kings fight against their quarrellous & despit•ful enemies, which onely seeke to depriue them of their earthly kingdomes,
Shall Kings fight against their quarrellous & despit•ful enemies, which only seek to deprive them of their earthly kingdoms,
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and shall not we contend and war against our fleshly lusts, which fight against our soules,
and shall not we contend and war against our fleshly Lustiest, which fight against our Souls,
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and seek to defeat vs of our heauenly kingdome? Will euery man by the vertue of his nature (like Chari•us in the Comedie) proue euery way before they will perish, or lose their liues in this world:
and seek to defeat us of our heavenly Kingdom? Will every man by the virtue of his nature (like Chari•us in the Comedy) prove every Way before they will perish, or loose their lives in this world:
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and shall not wee take any paines to escape eternall paines, and to saue our soules in the world to come? Shall Christ lament,
and shall not we take any pains to escape Eternal pains, and to save our Souls in the world to come? Shall christ lament,
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yea and die for our sinnes, and shall we make our selues mery with them,
yea and die for our Sins, and shall we make our selves merry with them,
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as many doe? Or rather shall we not mourne for them, and seeke to bee deliuered from them? Shall Dauids eyes gush out with riuers of water, because other men kept not Gods law? and doth it beseeme vs to be drie cheeked,
as many do? Or rather shall we not mourn for them, and seek to be Delivered from them? Shall David eyes gush out with Rivers of water, Because other men kept not God's law? and does it beseem us to be dry cheeked,
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and not lament for our owne sinnes, whereby wee haue broken his law, and battered the castles of our owne consciences? Shall Ieremy wish that his head were full of water, and his eyes a fountaine of teares, that he might weepe day and night for the slaine of the daughter of his people? and shall wee neuer lament & weepe for our sinnes, which displease our friend, and please our foe:
and not lament for our own Sins, whereby we have broken his law, and battered the Castles of our own Consciences? Shall Ieremy wish that his head were full of water, and his eyes a fountain of tears, that he might weep day and night for the slain of the daughter of his people? and shall we never lament & weep for our Sins, which displease our friend, and please our foe:
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which did once slay our soules, and doe daily wring them, & would consume them v•terly, if the Lord, who hath restored them to life in Christ, did not guard them by his grace? Doe we not see what an antipathy there is amongst the creatures? One of them by a secret instinct of nature doth hate and persecute another.
which did once slay our Souls, and do daily wring them, & would consume them v•terly, if the Lord, who hath restored them to life in christ, did not guard them by his grace? Do we not see what an antipathy there is among the creatures? One of them by a secret instinct of nature does hate and persecute Another.
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Nay, doe wee not see that many men are as wolues each to other? Wherefore then should we not persecute and hate our sinnes, seeing that they be our mortall enemies, Nay, do we not see that many men Are as wolves each to other? Wherefore then should we not persecute and hate our Sins, seeing that they be our Mortal enemies,
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and will neue• become our friends? The fish called Lepus, is (as some write) poiso• to a man, and man to him.
and will neue• become our Friends? The Fish called Lepus, is (as Some write) poiso• to a man, and man to him.
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Sinne is poison vnto vs, so let vs be as poison vnto it. Sin is poison unto us, so let us be as poison unto it.
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Shall t•e wicked lay wait for blood, and swallow the innocent vppe like a graue? and shal not we seeke to mortifie our si•nes which are noxious vnto vs,
Shall t•e wicked lay wait for blood, and swallow the innocent up like a graven? and shall not we seek to mortify our si•nes which Are noxious unto us,
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and offensiue vnto God? Mortifie therefore your members which are on earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatry.
and offensive unto God? Mortify Therefore your members which Are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.
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If wee will not mortifie them, they will mortifie vs, If we will not part from them, God will part from vs. Surely (saith Dauia ) God will wound the head of his enemies, and the hairie pate of him that walketh in his sinnes.
If we will not mortify them, they will mortify us, If we will not part from them, God will part from us Surely (Says Davia) God will wound the head of his enemies, and the hairy pate of him that walks in his Sins.
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Shall Dauid hate the desperate enemies of God, and earnestly contend with those that rise vp against him:
Shall David hate the desperate enemies of God, and earnestly contend with those that rise up against him:
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and shall not wee hate sinne, which makes men hatefull vnto God, and haters of God? Shall not we earnestly contend against our sins, which do both rise vp against vs,
and shall not we hate sin, which makes men hateful unto God, and haters of God? Shall not we earnestly contend against our Sins, which do both rise up against us,
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and make vs also take vppe armes against the Lord? H••e that hateth suert••hippe (saith Salomon ) is sure:
and make us also take up arms against the Lord? H••e that hates suert••hippe (Says Solomon) is sure:
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but hee that hateth sinne is surer.
but he that hates sin is Surer.
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For if it bee a a righ• h•tred, it is an infallible demonstration• of our loue to God,
For if it be a a righ• h•tred, it is an infallible demonstration• of our love to God,
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and of the g•atious operation of his Spirit within vs, and the ready way to scape the greatest euill.
and of the g•atious operation of his Spirit within us, and the ready Way to escape the greatest evil.
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If it be the badge of a man predestined to glorie, to contemne a vile person, then he which despiseth sinne, which makes men vile & despiseable, may assure himselfe of glory,
If it be the badge of a man predestined to glory, to contemn a vile person, then he which despises sin, which makes men vile & despisable, may assure himself of glory,
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if he do despise it for the vilenesse of it, and for that it is derogatorie to the glory of God.
if he do despise it for the vileness of it, and for that it is derogatory to the glory of God.
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Wouldst thou therefore be sure of the mercy of God to the saluation of thy soule!
Wouldst thou Therefore be sure of the mercy of God to the salvation of thy soul!
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then turne from thy sinnes and hate them.
then turn from thy Sins and hate them.
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For hee that confesseth his sinnes and doth forsake them, Pro. 28. 13 shall finde mercy.
For he that Confesses his Sins and does forsake them, Pro 28. 13 shall find mercy.
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What life more ioyfull can a man wish to leade, whilst hee lines in this world,
What life more joyful can a man wish to lead, while he lines in this world,
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then in this life to be assured of an euerlasting ioyfull li•e in the world to come? What greater pleasure can a man take and taste of in a world of wo•,
then in this life to be assured of an everlasting joyful li•e in the world to come? What greater pleasure can a man take and taste of in a world of wo•,
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then to beleeue and know that vnspeakable and perpetuall pleasures are prepared for him in a world of weale? What sweeter sweetnesse,
then to believe and know that unspeakable and perpetual pleasures Are prepared for him in a world of weal? What Sweeten sweetness,
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and more pleasing pleasure can a man in this life feele and enioy vpon the earth below,
and more pleasing pleasure can a man in this life feel and enjoy upon the earth below,
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then in beeing certainly perswaded in his conscience, that he shall be partaker of the sweete and amiable communion of the Lord in the life to come alo•t in the heauens? What greater comfort can comfortlesse wretches (as all men are by nature) receiue of the God of comfort,
then in being Certainly persuaded in his conscience, that he shall be partaker of the sweet and amiable communion of the Lord in the life to come alo•t in the heavens? What greater Comfort can comfortless wretches (as all men Are by nature) receive of the God of Comfort,
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then by his word to bee surely certified of eternall comforts? What greater glorie can a mortall man bee glad of,
then by his word to be surely certified of Eternal comforts? What greater glory can a Mortal man be glad of,
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and more truly glory of in his inglorious vale of miserie, then that hee is by the King of glory secured,
and more truly glory of in his inglorious vale of misery, then that he is by the King of glory secured,
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and by the word of his own mouth assured of immortall glorie in his glorious kingdome vpon his high and holy mountaine? With what sweeter mercy can a miserable sinner bee refreshed in his soule,
and by the word of his own Mouth assured of immortal glory in his glorious Kingdom upon his high and holy mountain? With what Sweeten mercy can a miserable sinner be refreshed in his soul,
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then of the God of mercy to receiue a promise of the euerlasting mercy? But God doth promise life & libertie, health and happinesse, to euery man that will forsake his sinnes.
then of the God of mercy to receive a promise of the everlasting mercy? But God does promise life & liberty, health and happiness, to every man that will forsake his Sins.
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Neither doth he onely promise vs (if we doe turne from our sinnes) felicitie in the heauens,
Neither does he only promise us (if we do turn from our Sins) felicity in the heavens,
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but also peace and prosperitie vpon the earth. Therefore Dauid saith:
but also peace and Prosperity upon the earth. Therefore David Says:
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What man is he that desireth life, and loueth long daies to see good? Let him eschew euil, What man is he that Desires life, and loves long days to see good? Let him eschew evil,
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and doe good, &c. And the Lord by Ieremy saith, Amend your waies, and your workes, and I will let you dwell in this place. and do good, etc. And the Lord by Ieremy Says, Amend your ways, and your works, and I will let you dwell in this place.
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Whensoeuer the Israelites truely repented of their sinnes, then GOD changed his frowning countenance and smiled vpon them:
Whensoever the Israelites truly repented of their Sins, then GOD changed his frowning countenance and smiled upon them:
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but when they prouoked him by their sinnes, then he turned their estates, and oftentimes gaue them vp vnto their enemies.
but when they provoked him by their Sins, then he turned their estates, and oftentimes gave them up unto their enemies.
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So that our sinnes doe make a diuorcement betweene vs and Gods benefits. Let vs therefore like valiant princes labou• to subdue them. So that our Sins do make a divorcement between us and God's benefits. Let us Therefore like valiant Princes labou• to subdue them.
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When sinnes begin to die, then the sinner beginnes to liue. Let not sinne reigne within vs:
When Sins begin to die, then the sinner begins to live. Let not sin Reign within us:
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let it not defile vs. But as our Sauior ouerthrew the tables of the mony changers,
let it not defile us But as our Saviour overthrew the tables of the money changer's,
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986
and cast out those that profaned the temple by marchandizing in it:
and cast out those that profaned the temple by Merchandising in it:
cc vvd av d cst vvn dt n1 p-acp vvg p-acp pn31:
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987
so let vs his seruants scourge out our sins out of the temple of our hearts, and let vs labour to ouerturne and conquer them.
so let us his Servants scourge out our Sins out of the temple of our hearts, and let us labour to overturn and conquer them.
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988
The Lord saith, that his pleople shall dwell in safetie, when hee hath executed his iudgements vpon all their enemies:
The Lord Says, that his pleople shall dwell in safety, when he hath executed his Judgments upon all their enemies:
dt n1 vvz, cst po31 n1 vmb vvi p-acp n1, c-crq pns31 vhz vvn po31 n2 p-acp d po32 n2:
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989
so we shall liue in peace when our sinnes are executed ▪ and put vnto the sworde.
so we shall live in peace when our Sins Are executed ▪ and put unto the sword.
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990
And when we haue ouermastered one sinne, then wee must set vppon another;
And when we have overmastered one sin, then we must Set upon Another;
cc c-crq pns12 vhb vvn crd n1, cs pns12 vmb vvi p-acp j-jn;
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991
like the Ichneumon, which (as Pliny writeth) hauing ouercome one enemie, prepareth himselfe to combat with another.
like the Ichneumon, which (as pliny Writeth) having overcome one enemy, Prepareth himself to combat with Another.
av-j dt j, r-crq (c-acp np1 vvz) vhg vvn crd n1, vvz px31 pc-acp vvi p-acp j-jn.
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992
Let vs neuer be content till we haue gotten the victory of them all;
Let us never be content till we have got the victory of them all;
vvb pno12 av-x vbi j c-acp pns12 vhb vvn dt n1 pp-f pno32 d;
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993
being like minded to Alexander th great, who (as Lucane recordeth) thought nothing done, whiles any thing remained vndone.
being like minded to Alexander that great, who (as Lucan recordeth) Thought nothing done, while any thing remained undone.
vbg av-j vvn p-acp np1 dt j, r-crq (c-acp np1 vvz) vvd pi2 vdn, cs d n1 vvd vvn.
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994
Hee that turneth from all his sinnes, and laboureth to subdue them all, dooth shew himselfe a true conuert, a prince of spirit,
He that turns from all his Sins, and Laboureth to subdue them all, doth show himself a true convert, a Prince of Spirit,
pns31 cst vvz p-acp d po31 n2, cc vvz pc-acp vvi pno32 d, vdz vvi px31 dt j vvi, dt n1 pp-f n1,
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995
and an vtter enemy to the kingdome of Sathan.
and an utter enemy to the Kingdom of Sathan.
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996
Wee all desire to escape all outward dangers, and to haue our bodies free from wormes, b•les, botches,
we all desire to escape all outward dangers, and to have our bodies free from worms, b•les, botches,
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997
and all other deformities of body;
and all other deformities of body;
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998
wherefore should we not then be as carefull to anoyd the dangers and dangerous diseases, deformities and enormities of our soules? The least bodily disease is shunned,
Wherefore should we not then be as careful to annoyed the dangers and dangerous diseases, deformities and enormities of our Souls? The least bodily disease is shunned,
q-crq vmd pns12 xx av vbi a-acp j p-acp vvn dt n2 cc j n2, n2 cc n2 pp-f po12 n2? dt ds j n1 vbz vvn,
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999
why should wee not then feare and preuent the least spirituall disease? Many sands (though small) will sinke a shippe,
why should we not then Fear and prevent the least spiritual disease? Many sands (though small) will sink a ship,
q-crq vmd pns12 xx av vvi cc vvi dt av-ds j n1? av-d n2 (cs j) vmb vvi dt n1,
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1000
as soone as a fewe great milstones:
as soon as a few great millstones:
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1001
so many sinnes (though little in comparison of other) will destroy our soules as well as a fewe great ones.
so many Sins (though little in comparison of other) will destroy our Souls as well as a few great ones.
av d n2 (cs j p-acp n1 pp-f j-jn) vmb vvi po12 n2 c-acp av c-acp dt d j pi2.
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1002
Foxes are enemies to sheepe as well as wolues, though not so dangerous:
Foxes Are enemies to sheep as well as wolves, though not so dangerous:
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1003
so smaller sinnes are enemies vnto our soules, as well as the greater Christ will haue both the great and the little Foxes taken, for (he saith) both destroy the vines:
so smaller Sins Are enemies unto our Souls, as well as the greater christ will have both the great and the little Foxes taken, for (he Says) both destroy the vines:
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1004
so let vs take and turne from all our sinnes, little and great: for all are noysome to the vineyard of our heartes, and hinder our spirituall growth.
so let us take and turn from all our Sins, little and great: for all Are noisome to the vineyard of our hearts, and hinder our spiritual growth.
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1005
Kill them all, and the vines of Gods graces shall flourish and abound within vs. And though one sinne be sometimes c•••rary to another,
Kill them all, and the vines of God's graces shall flourish and abound within us And though one sin be sometime c•••rary to Another,
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1006
as couetousnesse and prodigalitie, and looke diuerse wayes, as Sampsons foxes, yet are they ioyned in their tailes with a firebrand of vengeance in the midst, wherewith (without speciall care) they wil fire mens soules,
as covetousness and prodigality, and look diverse ways, as Sampsons foxes, yet Are they joined in their tails with a firebrand of vengeance in the midst, wherewith (without special care) they will fire men's Souls,
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1007
as Sampsons Foxes did the Philistines come. Wouldest thou not offend thine heauenly Father that did create thee, that doth preserue thee,
as Sampsons Foxes did the philistines come. Wouldst thou not offend thine heavenly Father that did create thee, that does preserve thee,
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1008
& that hath bestowed his only sonne vpon thee? then forsake thy sinnes. A gracious childe forbeareth all thinges which are offensiue to his father.
& that hath bestowed his only son upon thee? then forsake thy Sins. A gracious child forbeareth all things which Are offensive to his father.
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1009
Wouldest thou escape the whirl-winde of Gods wrath? then flie from sinne.
Wouldst thou escape the whirlwind of God's wrath? then fly from sin.
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1010
Wouldest thou bee deliuered of an intollerable burthen? then cast away thy sinnes, which are a burthen to thy soule,
Wouldst thou be Delivered of an intolerable burden? then cast away thy Sins, which Are a burden to thy soul,
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1011
and will otherwise presse thee downe to hell.
and will otherwise press thee down to hell.
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1012
Those which are vexed with the Night-mare, feele, (as it were) a mountain vpon them,
Those which Are vexed with the Nightmare, feel, (as it were) a mountain upon them,
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1013
and wish earnestly to haue it remoued.
and wish earnestly to have it removed.
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1014
But there is more oddes betweene the weight of sinne, and that weight which they suppose they feele,
But there is more odds between the weight of sin, and that weight which they suppose they feel,
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1015
then there is betwixt a mountaine and a mole-hill.
then there is betwixt a mountain and a molehill.
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1016
Wouldest thou not bee iudged of those in the ende of this world, whom now perhaps thou doost contemne,
Wouldst thou not be judged of those in the end of this world, whom now perhaps thou dost contemn,
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1017
yea and condemne? Wouldest thou not haue thy religious wife to iudge thee, that hath laine in thy bosome, thy gracious childe that hath come out of thy loynes, thy seruant which hath bene at thy becke, wouldest thou not (I say) be one day iudged of these? then iudge thy selfe, and turne from thy sinnes.
yea and condemn? Wouldst thou not have thy religious wife to judge thee, that hath lain in thy bosom, thy gracious child that hath come out of thy loins, thy servant which hath be At thy beck, Wouldst thou not (I say) be one day judged of these? then judge thy self, and turn from thy Sins.
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1018
For the Saints shall iudge the worlde, yea and the wicked Angels.
For the Saints shall judge the world, yea and the wicked Angels.
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1019
Wouldest thou haue the holy Angels sing a song for thee in the heauens, as Deborah did for Iael ? then turne from thy sinnes: Wouldst thou have the holy Angels sing a song for thee in the heavens, as Deborah did for Jael? then turn from thy Sins:
vmd2 pns21 vhi dt j n2 vvb dt n1 p-acp pno21 p-acp dt n2, p-acp np1 vdd p-acp np1? av vvb p-acp po21 n2:
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1020
for there is ioy in heauen at the conuersion of a sinner. And strike a naile (as it were) through the temples of thy sinnes,
for there is joy in heaven At the conversion of a sinner. And strike a nail (as it were) through the Temples of thy Sins,
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1021
as she did one indeede through her enemies. Wherefore did Iohn the Baptist begin his ministery, with Repent :
as she did one indeed through her enemies. Wherefore did John the Baptist begin his Ministry, with repent:
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1022
and our Sauiour, with Amend your liues ? And why are the Apostles so frequent and earnest in dehorting vs from sinne,
and our Saviour, with Amend your lives? And why Are the Apostles so frequent and earnest in dehorting us from sin,
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1023
if this dutie of turning from it were not of very great importance? Dost thou thinke that God is not able to be reuenged of thee? Is he not the Lord of Hostes, and an Essence as well infinite in power as in time? And what is man but a worme,
if this duty of turning from it were not of very great importance? Dost thou think that God is not able to be revenged of thee? Is he not the Lord of Hosts, and an Essence as well infinite in power as in time? And what is man but a worm,
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1024
an impotent and silly wretch? Doest thou imagine, that he will not punish thee? God is a consuming fire:
an impotent and silly wretch? Dost thou imagine, that he will not Punish thee? God is a consuming fire:
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1025
and it is a fearefull thing to fall into his hands. and it is a fearful thing to fallen into his hands.
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1026
The Lord hath said, That if the wicked turne not (vppon the Prophets warning) from his wickednesse, nor from his wicked way, he shall die in his inquitie.
The Lord hath said, That if the wicked turn not (upon the prophets warning) from his wickedness, nor from his wicked Way, he shall die in his inquitie.
dt n1 vhz vvn, cst cs dt j n1 xx (p-acp dt ng1 n1) p-acp po31 n1, ccx p-acp po31 j n1, pns31 vmb vvi p-acp po31 n1.
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1027
Doest thou hope to hide thy sinnes from his sight? The waies of a man are before the eyes of the Lord,
Dost thou hope to hide thy Sins from his sighed? The ways of a man Are before the eyes of the Lord,
vd2 pns21 vvi pc-acp vvi po21 n2 p-acp po31 n1? dt n2 pp-f dt n1 vbr p-acp dt n2 pp-f dt n1,
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1028
and he pondere•h all his paths.
and he pondere•h all his paths.
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1029
Thou vnderstandest my thought a farre off, (saith Dauid ) and there is not a word in my tongue,
Thou Understandest my Thought a Far off, (Says David) and there is not a word in my tongue,
pns21 vv2 po11 n1 dt av-j a-acp, (vvz np1) cc pc-acp vbz xx dt n1 p-acp po11 n1,
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1030
but lo• thou knowest it wholly, O Lord. but lo• thou Knowest it wholly, Oh Lord.
cc-acp n1 pns21 vv2 pn31 av-jn, uh n1.
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1031
Doest thou thinke with thy cunning and close behauiour, either to deceiue him, or to shift him off? Hee trieth the wise in their craftinesse :
Dost thou think with thy cunning and close behaviour, either to deceive him, or to shift him off? He trieth the wise in their craftiness:
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1032
hee trieth the heart and the reines.
he trieth the heart and the reins.
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1033
His eyes are as a flame of fire which doe pearce into all the corners of the heart.
His eyes Are as a flame of fire which do pierce into all the corners of the heart.
po31 n2 vbr p-acp dt n1 pp-f n1 r-crq vdb vvi p-acp d dt n2 pp-f dt n1.
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1034
He can tell when thou drawest neare vnto him with thy lips, but keepest thy loue for an other.
He can tell when thou drawest near unto him with thy lips, but Keepest thy love for an other.
pns31 vmb vvi c-crq pns21 vv2 av-j p-acp pno31 p-acp po21 n2, cc-acp vv2 po21 n1 p-acp dt n-jn.
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1035
Yea, but thy birth or beautie, wealth or wisedome will preuaile with him. Be not deceiued.
Yea, but thy birth or beauty, wealth or Wisdom will prevail with him. Be not deceived.
uh, cc-acp po21 n1 cc n1, n1 cc n1 vmb vvi p-acp pno31. vbb xx vvn.
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1036
For God seeth not as man seeth: for man looketh vpon the outward appearance: but the Lorde beholdeth the heart. For God sees not as man sees: for man looks upon the outward appearance: but the Lord beholdeth the heart.
p-acp np1 vvz xx p-acp n1 vvz: p-acp n1 vvz p-acp dt j n1: cc-acp dt n1 vvz dt n1.
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1037
I the Lord search the heart, and trie the reines : but why? euen to giue euery man according to his waies. I the Lord search the heart, and try the reins: but why? even to give every man according to his ways.
sy dt n1 vvb dt n1, cc vvi dt n2: cc-acp q-crq? av pc-acp vvi d n1 vvg p-acp po31 n2.
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1038
He will (saith Salomon ) recompence euery man according to his works. Though hand ioyne in hand, Pro. 11. 10. 27. the wicked shall not be vnpunished.
He will (Says Solomon) recompense every man according to his works. Though hand join in hand, Pro 11. 10. 27. the wicked shall not be unpunished.
pns31 vmb (vvz np1) vvi d n1 vvg p-acp po31 n2. cs n1 vvb p-acp n1, np1 crd crd crd dt j vmb xx vbi j.
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1039
And whosoeuer followeth euill, seeketh his owne death. And whosoever follows evil, seeks his own death.
cc r-crq vvz j-jn, vvz po31 d n1.
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1040
God respecteth neither strength nor stature, neither face nor fashion, nor any other circumstance in the person of any man.
God respecteth neither strength nor stature, neither face nor fashion, nor any other circumstance in the person of any man.
np1 vvz dx n1 ccx n1, dx n1 ccx n1, ccx d j-jn n1 p-acp dt n1 pp-f d n1.
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1041
Yea, rather these will aggrauate thy punishments, and augment thy paines, if thou wilt not forsake thy sinnes,
Yea, rather these will aggravate thy punishments, and augment thy pains, if thou wilt not forsake thy Sins,
uh, av-c d n1 vvi po21 n2, cc vvi po21 n2, cs pns21 vm2 xx vvi po21 n2,
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1042
because thou hast not vsed them to the honour of God, that did honor thee with them.
Because thou hast not used them to the honour of God, that did honour thee with them.
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1043
We see now (beloued) that there is no safetie in continuing in our sinnes;
We see now (Beloved) that there is no safety in Continuing in our Sins;
pns12 vvb av (vvn) cst pc-acp vbz dx n1 p-acp vvg p-acp po12 n2;
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1044
let vs therefore turne from them.
let us Therefore turn from them.
vvb pno12 av vvi p-acp pno32.
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1045
And as there is is irreconciliable hostilitie betweene the Ichneumon, and the serpent Aspi•, between the Dolphin and the Crocodile:
And as there is is irreconciliable hostility between the Ichneumon, and the serpent Aspi•, between the Dolphin and the Crocodile:
cc c-acp pc-acp vbz vbz j n1 p-acp dt j, cc dt n1 np1, p-acp dt n1 cc dt n1:
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1046
as God doth hath the diuell, with an euerlasting hatred: so let there bee perpetuall combating betweene vs and our sinnes: as God does hath the Devil, with an everlasting hatred: so let there be perpetual combating between us and our Sins:
p-acp np1 vdz vhz dt n1, p-acp dt j n1: av vvb pc-acp vbi j vvg p-acp pno12 cc po12 n2:
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1047
let vs abhor them, and striue against them, till God by death, as by a sword, strike off the head of sinne,
let us abhor them, and strive against them, till God by death, as by a sword, strike off the head of sin,
vvb pno12 vvi pno32, cc vvi p-acp pno32, c-acp np1 p-acp n1, c-acp p-acp dt n1, vvb a-acp dt n1 pp-f n1,
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1048
and vtterly demolish it, as Ezekiah did the brazen serpent.
and utterly demolish it, as Hezekiah did the brazen serpent.
cc av-j vvi pn31, c-acp np1 vdd dt j n1.
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1049
It is a godly flight, to take the wings of the mourning, and to flie from sinne: It is a godly flight, to take the wings of the mourning, and to fly from sin:
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1050
it is a good turning to turne from vngodlinesse:
it is a good turning to turn from ungodliness:
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1051
it is a lawfull rebellion to rebell against the tyrant Sinne, as the good king Hezekiah did against the king of Ashur, and would not serue him. it is a lawful rebellion to rebel against the tyrant Sin, as the good King Hezekiah did against the King of Ashur, and would not serve him.
pn31 vbz dt j n1 pc-acp vvi p-acp dt n1 n1, p-acp dt j n1 np1 vdd p-acp dt n1 pp-f np1, cc vmd xx vvi pno31.
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1052
This is the only tirant, which a man may lawfully stabbe, and kill. For For sinne is a meere vsurper:
This is the only tyrant, which a man may lawfully stab, and kill. For For sin is a mere usurper:
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1053
all her lawes are wr•tten in blood as Dracoes was, and shee rewardeth all her vassalls with death. all her laws Are wr•tten in blood as Dragoes was, and she Rewardeth all her vassals with death.
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1054
Therefore howsoeuer wee haue in times past giuen our selues vnto sin, as the ten kings were foretolde to giue their power to the beast,
Therefore howsoever we have in times past given our selves unto since, as the ten Kings were foretold to give their power to the beast,
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1055
yet let vs now reuolt and turne from it, as they shoulde from the whore of Babylon :
yet let us now revolt and turn from it, as they should from the whore of Babylon:
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1056
and let vs make it desolate and destroy it, as they shall do that purple whore.
and let us make it desolate and destroy it, as they shall do that purple whore.
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1057
For (as Peter saith) It is sufficient for vs that wee haue spent the time past of our life after the lust of the Gentiles, wal•ing in wantonnesse lusts, dr•nkenn•sse, in gluttony, drinkings, and in abhominable idolatries.
For (as Peter Says) It is sufficient for us that we have spent the time past of our life After the lust of the Gentiles, wal•ing in wantonness Lustiest, dr•nkenn•sse, in gluttony, drinkings, and in abominable idolatries.
p-acp (c-acp np1 vvz) pn31 vbz j p-acp pno12 cst pns12 vhb vvn dt n1 j pp-f po12 n1 p-acp dt n1 pp-f dt n2-j, vvg p-acp n1 n2, n1, p-acp n1, n2-vvg, cc p-acp j n2.
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1058
The night is past (saith Paul ) and the day is at hand: The night is passed (Says Paul) and the day is At hand:
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1059
let vs therefore cast away the works of darknesse, and let vs put on the armou• of light,
let us Therefore cast away the works of darkness, and let us put on the armou• of Light,
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1060
so that we wa•ke honestly as in the day: not in gluttony and drunkenne••e, neither in chambring and wantonnesse, nor in strife and enuie. so that we wa•ke honestly as in the day: not in gluttony and drunkenne••e, neither in chambering and wantonness, nor in strife and envy.
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1061
Thus then wee haue seene from what we must turne. First, from Sathan: for hee dooth either assaults vs with violence to deuour vs, like a Lion:
Thus then we have seen from what we must turn. First, from Sathan: for he doth either assaults us with violence to devour us, like a lion:
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1062
or else with subtiltie, like a Leopard.
or Else with subtlety, like a Leopard.
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1063
And if at any time hee please our corrupt humors, or make faire as if he would doe vs good, it is but in policie;
And if At any time he please our corrupt humours, or make fair as if he would do us good, it is but in policy;
cc cs p-acp d n1 pns31 vvi po12 j n2, cc vvi j c-acp cs pns31 vmd vdi pno12 j, pn31 vbz p-acp p-acp n1;
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1064
like Herod ▪ that pretended to worship Christ, but intended to kill him: or like Dauus in the comedie, whom Simo saith, did studie rather to crosse him, then to please his sonne.
like Herod ▪ that pretended to worship christ, but intended to kill him: or like Dauus in the comedy, whom Simo Says, did study rather to cross him, then to please his son.
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1065
So Sathan by satisfying our sinfull lusts, dooth rather seeke to displease God, and to exasperate him against vs,
So Sathan by satisfying our sinful Lustiest, doth rather seek to displease God, and to exasperate him against us,
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1066
then indeede to please vs. When hee comes vnto thee, with I will giue thee : it is onely with a minde to get thee.
then indeed to please us When he comes unto thee, with I will give thee: it is only with a mind to get thee.
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1067
When hee dooth transforme himselfe into an Angel of light, it is but to dec•iue thee;
When he doth transform himself into an Angel of Light, it is but to dec•iue thee;
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1068
as hee did sometime appeare in the shape of Samuel to Saul the king, but not with any purpose to doe him good.
as he did sometime appear in the shape of Samuel to Saul the King, but not with any purpose to do him good.
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1069
When he doth salute a man, it is onely (as Iudas dealt with his Master) to betray him: When he does salute a man, it is only (as Iudas dealt with his Master) to betray him:
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1070
or like Ioab, who spake courteously to Amasa and tooke him by the beard to kisse him, but suddenly slew him with a sword.
or like Ioab, who spoke courteously to Amasa and took him by the beard to kiss him, but suddenly slew him with a sword.
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1071
Therefore wee haue good cause to take heed of him, and to turne from him. Secondly, wee must turne from the world:
Therefore we have good cause to take heed of him, and to turn from him. Secondly, we must turn from the world:
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1072
which (like the whore of Babylon ) is indeed arrayed in purple and skarlet, and guilded with golde,
which (like the whore of Babylon) is indeed arrayed in purple and scarlet, and Guilded with gold,
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1073
and beset with pearles and precious stones, yet is she with all, the sinke of sinne,
and beset with Pearls and precious stones, yet is she with all, the sink of sin,
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1074
and a notorious harlot, alluring all men to commit fornication with her, and to goe a whoring after her from God.
and a notorious harlot, alluring all men to commit fornication with her, and to go a whoring After her from God.
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1075
Thirdly, from the waies of the wicked:
Thirdly, from the ways of the wicked:
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1076
for they lead vs to the house of woe, and bring vs to the pit o• perdition, into which many fall,
for they led us to the house of woe, and bring us to the pit o• perdition, into which many fallen,
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1077
but out of which none doe come, none can come. Fourthly, from all our sinnes, both great and •mall.
but out of which none do come, none can come. Fourthly, from all our Sins, both great and •mall.
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1078
For al• are the works and instruments of the diuel. They are all deceitfull, like a broken too•h, and a sliding foote.
For al• Are the works and Instruments of the Devil. They Are all deceitful, like a broken too•h, and a sliding foot.
p-acp n1 vbr dt n2 cc n2 pp-f dt n1. pns32 vbr d j, av-j dt j-vvn n1, cc dt j-vvg n1.
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1079
They are all of an imperious disposition, like the bramble, that delighted to be king:
They Are all of an imperious disposition, like the bramble, that delighted to be King:
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1080
or like to Crocodiles, that take themselues to be kings (as Plinie writeth) in the riuer Nilus, as if it were their pecular Kingdome.
or like to Crocodiles, that take themselves to be Kings (as Pliny Writeth) in the river Nilus, as if it were their peculiar Kingdom.
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1081
Finally, they are all enemies to our christian race;
Finally, they Are all enemies to our christian raze;
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1082
like stones in our shooes, thornes in our legges, moats in our eyes, flints in our way,
like stones in our shoes, thorns in our legs, moats in our eyes, flints in our Way,
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1083
or not vnlike to the fish called Remora :
or not unlike to the Fish called Remora:
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1084
which, though it bee not very great, yet cleauing to the keele of a shippe vnder water, dooth (as some report) cause her to goe more slowly:
which, though it be not very great, yet cleaving to the keel of a ship under water, doth (as Some report) cause her to go more slowly:
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1085
and doth oftentimes make her to stay, as Trebius Niger affirmeth. Thus much for the second point.
and does oftentimes make her to stay, as Trebius Niger Affirmeth. Thus much for the second point.
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1086
The third followeth now to be considered, namely to whom wee must turne. The Prophet exhorts vs to turne vnto Iehouah : The third follows now to be considered, namely to whom we must turn. The Prophet exhorts us to turn unto Jehovah:
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1087
who is by the Graecians tearmed ( Kurios :) by the Latines Dominus : and by vs accordingly called Lord. First in respect of creation:
who is by the Greeks termed (Kurios:) by the Latins Dominus: and by us accordingly called Lord. First in respect of creation:
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1088
secondly, in regard of gubernation & preseruation: thirdly, in respect of redemption: fourthly, in regard of absolute possession.
secondly, in regard of gubernation & preservation: Thirdly, in respect of redemption: fourthly, in regard of absolute possession.
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1089
For by him wee are created and redeemed: by him wee are daily gouerned and conserued:
For by him we Are created and redeemed: by him we Are daily governed and conserved:
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1090
and of him we are possessed:
and of him we Are possessed:
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1091
wee are a part of his possessions, a part of his goods, in him we liue and moue, and haue our being:
we Are a part of his possessions, a part of his goods, in him we live and move, and have our being:
pns12 vbr dt n1 pp-f po31 n2, dt n1 pp-f po31 n2-j, p-acp pno31 pns12 vvb cc vvi, cc vhb po12 n1:
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1092
of him we hold our liues and lands;
of him we hold our lives and Lands;
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1093
himselfe being an absolute and eternall substance, or nature, ha•ing life, and being onely of himselfe, as the word Iehouah sh•weth.
himself being an absolute and Eternal substance, or nature, ha•ing life, and being only of himself, as the word Jehovah sh•weth.
px31 vbg dt j cc j n1, cc n1, vvg n1, cc vbg j pp-f px31, c-acp dt n1 np1 vvz.
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1094
Now, we are to turne from our sinnes to him The reasons are many.
Now, we Are to turn from our Sins to him The Reasons Are many.
av, pns12 vbr pc-acp vvi p-acp po12 n2 p-acp pno31 dt n2 vbr d.
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1095
First ▪ from him we haue wandered, and him we do by our sinnes principally offend.
First ▪ from him we have wandered, and him we do by our Sins principally offend.
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1096
Let the straying sheepe returne to their owne sheepheard.
Let the straying sheep return to their own shepherd.
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1097
Let the seruant that hath transgressed his mais•ers will, in running from him, retire to his owne maister,
Let the servant that hath transgressed his mais•ers will, in running from him, retire to his own master,
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1098
and not to an other man. Paul sent ••esimus to his own maister Philemon, •rom whom hee did vnlawfu•ly depart.
and not to an other man. Paul sent ••esimus to his own master Philemon, •rom whom he did vnlawfu•ly depart.
cc xx p-acp dt j-jn n1. np1 vvd j p-acp po31 d n1 np1, av ro-crq pns31 vdd av-j vvi.
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1099
The prodigall sonne returned to his owne father. Secondly, God is the fountaine both of our being, and well being:
The prodigal son returned to his own father. Secondly, God is the fountain both of our being, and well being:
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1100
of our doing, and wel doing? of our life & liberty. Yea; of our doing, and well doing? of our life & liberty. Yea;
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1101
What hast thou, that thou hast not receiued of him? Euery good giuing (saith Iames ) and euery perfect gift is from aboue,
What hast thou, that thou hast not received of him? Every good giving (Says James) and every perfect gift is from above,
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1102
and and commeth downe from the Father of lights. Thirdly, he is the onely law-giuer, which is able to saue and to destroy. He alone can pardon sinne: and and comes down from the Father of lights. Thirdly, he is the only lawgiver, which is able to save and to destroy. He alone can pardon sin:
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1103
therefore he saith, I, euen I am he that putteth away thine iniquities. He alone can heale our soules, and kill our sinnes:
Therefore he Says, I, even I am he that putteth away thine iniquities. He alone can heal our Souls, and kill our Sins:
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1104
therefore he saith, In mee is thine helpe: and againe, I will heale their rebellion. Hee hath golde, and rayment, & eye-salue for the soule.
Therefore he Says, In me is thine help: and again, I will heal their rebellion. He hath gold, and raiment, & eyesalve for the soul.
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1105
He hath a new heart to giue vs, and cleane water to purge vs. He onely can chaunge our mindes,
He hath a new heart to give us, and clean water to purge us He only can change our minds,
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1106
and make vs to turne vnto him. Therefore the Church prayeth in this wise: Draw me: wee will runne after thee.
and make us to turn unto him. Therefore the Church Prayeth in this wise: Draw me: we will run After thee.
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1107
Ephraim saith, Conuert thou me, and I shall bee conuerted. And Ieremy prayeth in behalfe of the people, Turne thou vs vnto thee, O Lord, and we shalbe turned. Ephraim Says, Convert thou me, and I shall be converted. And Ieremy Prayeth in behalf of the people, Turn thou us unto thee, Oh Lord, and we shall turned.
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1108
It is he that worketh in vs, both the will and the deede. Hee is our onely Ariadne, that can helpe vs out of the labyrinth of sinne.
It is he that works in us, both the will and the deed. He is our only Ariadne, that can help us out of the labyrinth of sin.
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1109
It is hee onely that stretcheth forth his hand to succour vs, when wee are readie to sinke into the water of wickednesse,
It is he only that Stretcheth forth his hand to succour us, when we Are ready to sink into the water of wickedness,
pn31 vbz pns31 j cst vvz av po31 n1 pc-acp vvi pno12, c-crq pns12 vbr j pc-acp vvi p-acp dt n1 pp-f n1,
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1110
and to be drowned in the floods of iniquitie, as Christ did vnto Peter, when walking vpon the water, he began to sinke into it.
and to be drowned in the floods of iniquity, as christ did unto Peter, when walking upon the water, he began to sink into it.
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1111
Yea, he is so absolute able (being God omnipotent) to performe all these things,
Yea, he is so absolute able (being God omnipotent) to perform all these things,
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1112
as that we cannot at the least sort distrust his sufficiencie, without horrible iniurie done vnto him.
as that we cannot At the least sort distrust his sufficiency, without horrible injury done unto him.
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As he was able to ouerwhelme the world with water, and to hinder the building of Babel: so he is able to subuert the world of our vices, to drowne them with the water of his holy Spirit,
As he was able to overwhelm the world with water, and to hinder the building of Babel: so he is able to subvert the world of our vices, to drown them with the water of his holy Spirit,
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1114
and to stay the building of spiritual Babell, made within vs by Sathan, the onely Architect of all our enormious buildings.
and to stay the building of spiritual Babel, made within us by Sathan, the only Architect of all our enormous buildings.
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1115
As hee was able to riue the rockes, and to preserue Daniel in the Lions Denne:
As he was able to rive the Rocks, and to preserve daniel in the Lions Den:
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1116
so is he able to rend our stonie hearts, and to defend vs from that cruell Lion, which seeketh to prey vpon our soules.
so is he able to rend our stony hearts, and to defend us from that cruel lion, which seeks to prey upon our Souls.
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1117
As he was of power to open the prison doores, and to fetch Peter with his fellowes out,
As he was of power to open the prison doors, and to fetch Peter with his Fellows out,
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1118
and at an other time, to vnloose the bands, wherewith Paul and Sila• with their fellow prisoners, were tied and bound:
and At an other time, to unloose the bans, wherewith Paul and Sila• with their fellow Prisoners, were tied and bound:
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1119
so hee is as wel able to fetch vs out of the prison of sin, and to breake the bolts, and vntie the bands of iniquitie.
so he is as well able to fetch us out of the prison of since, and to break the bolts, and untie the bans of iniquity.
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1120
As he was able to driue out diuels, and to cure all diseases:
As he was able to driven out Devils, and to cure all diseases:
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1121
so he can (if he will) expell all vncleane spirites, that haue takē vp their lodging in our hearts,
so he can (if he will) expel all unclean spirits, that have taken up their lodging in our hearts,
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1122
as the spirite of pride, enuie, contention, couetousnesse, drunkennesse, d•zzinesse, vncl•annesse;
as the Spirit of pride, envy, contention, covetousness, Drunkenness, d•zzinesse, vncl•annesse;
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1123
hee is able to binde the strong man Satan, and to cast him out of vs,
he is able to bind the strong man Satan, and to cast him out of us,
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1124
and to cure all the diseases of the soule. He hath a salue for euery sore, and a medicine for euery maladie.
and to cure all the diseases of the soul. He hath a salve for every soar, and a medicine for every malady.
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1125
There is neither sore nor sicknesse, but hee can remedie, if hee please. Wherefore wee haue good reason to turne vnto him, to seeke vnto him.
There is neither soar nor sickness, but he can remedy, if he please. Wherefore we have good reason to turn unto him, to seek unto him.
pc-acp vbz dx n1 ccx n1, cc-acp pns31 vmb vvi, cs pns31 vvb. c-crq pns12 vhb j n1 pc-acp vvi p-acp pno31, pc-acp vvi p-acp pno31.
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1126
The Lizardes seeke for Calaminth when they are wounded, beeing an hearb very excellent against the byting of serpents.
The Lizards seek for Calaminth when they Are wounded, being an herb very excellent against the biting of Serpents.
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1127
The Storke feeling himselfe amisse, goeth to the herbe Organ for a remedie. The Stork feeling himself amiss, Goes to the herb Organ for a remedy.
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1128
The Rauen perceiuing himselfe poysoned with the Chameleon, flyeth to the Lawrell, and with it extinguisheth the venome:
The Raven perceiving himself poisoned with the Chameleon, flies to the Laurel, and with it extinguisheth the venom:
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1129
so when we are wounded or poysoned with sinne, and bitten by the serpent Sathan, we ought to goe to the Lord:
so when we Are wounded or poisoned with sin, and bitten by the serpent Sathan, we ought to go to the Lord:
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1130
hee is our Calaminth, our Organ, and our Lawrell. Qui fecit, reficere potest : he that made vs, can renue vs:
he is our Calaminth, our Organ, and our Laurel. Qui fecit, reficere potest: he that made us, can renew us:
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1131
he that formed vs, can as well reforme vs: hee that made the soule, can as easily mend the soule.
he that formed us, can as well reform us: he that made the soul, can as Easily mend the soul.
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1132
The waues of the Sea (saith the Psalmist ) are mightie, but the Lord on high is more mightie : The waves of the Sea (Says the Psalmist) Are mighty, but the Lord on high is more mighty:
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1133
so indeede the waues of sinne are loude and mightie, but the Lord by his might can still them.
so indeed the waves of sin Are loud and mighty, but the Lord by his might can still them.
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1134
It is good therefore to turne vnto him.
It is good Therefore to turn unto him.
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1135
Fourthly, God is not onely able to conuert and cure vs, but very readie to doe it,
Fourthly, God is not only able to convert and cure us, but very ready to do it,
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1136
if we seeke vnto him, and willing to receiue vs if wee return vnto him.
if we seek unto him, and willing to receive us if we return unto him.
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1137
For the Lord (saith Dauid ) is full of compassion and mercie, Psal. 103. 8. 9. slowe to anger, and of great kindnesse.
For the Lord (Says David) is full of compassion and mercy, Psalm 103. 8. 9. slow to anger, and of great kindness.
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1138
He will not alway chi•e, neither keepe his anger for euer. He will not always chi•e, neither keep his anger for ever.
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1139
The father of the Prodigall sonne, seeing his son a far off, re•urning home vnto him, pittied him,
The father of the Prodigal son, seeing his son a Far off, re•urning home unto him, pitied him,
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1140
and ran (not goe) vnto him, and fell vpon his necke and kissed him.
and ran (not go) unto him, and fell upon his neck and kissed him.
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1141
Dauid sheweth the admirable affection of God, to a repentant sinner, when hee saith after this sort:David shows the admirable affection of God, to a repentant sinner, when he Says After this sort:
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1142
I thought I wil confesse against my self my wickednes vnto the Lord, Ps. 32. •. and •hou forgauest the punishment of my sinne. I Thought I will confess against my self my wickedness unto the Lord, Ps. 32. •. and •hou forgavest the punishment of my sin.
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1143
If the Lord be so readie to receiue a •••essing sinner, shall we thinke hee will reiect a conuerting sinner, one that doth not onely confesse his sinne in truth,
If the Lord be so ready to receive a •••essing sinner, shall we think he will reject a converting sinner, one that does not only confess his sin in truth,
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1144
but in truth also turne from it, and returne to him? This argument Ioel vseth to perswade the Israelites to repent.
but in truth also turn from it, and return to him? This argument Joel uses to persuade the Israelites to Repent.
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1145
Turne (saith he) vnto the Lord your God, for he is gracious, and mercifu•l, sl•w to anger, and of great kindnesse. Turn (Says he) unto the Lord your God, for he is gracious, and mercifu•l, sl•w to anger, and of great kindness.
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1146
So then the mercie of God should be so far from making vs carnally secure, as that indeede it should rather prouoke and incite vs to rowze vp our selues,
So then the mercy of God should be so Far from making us carnally secure, as that indeed it should rather provoke and incite us to rouse up our selves,
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1147
and to turne againe vnto him.
and to turn again unto him.
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1148
Fiftly, hee is not onely by nature louing, but he hath also made vs of his loue very gracious promises.
Fifty, he is not only by nature loving, but he hath also made us of his love very gracious promises.
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1149
Hezekiah by the speciall motion of the holy Ghost, saith: Hezekiah by the special motion of the holy Ghost, Says:
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1150
The Lorde your God will not turne his face from you, if ye conuert vnto him. And Esay saith:The Lord your God will not turn his face from you, if you convert unto him. And Isaiah Says:
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1151
Let the wicked forsake his waies, and returne vnto the Lord, and he will haue mercie vpon him. Let the wicked forsake his ways, and return unto the Lord, and he will have mercy upon him.
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1152
Now God is constant in his word, and faithfull in his promises, and will performe the wordes of his Prophets.
Now God is constant in his word, and faithful in his promises, and will perform the words of his prophets.
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1153
The Lord (saith Dauid ) is great in truth. Verbum eius ab intentione non dissentit, quia veritas est: The Lord (Says David) is great in truth. Verbum eius ab intention non dissentit, quia veritas est:
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1154
nec factum à verbo, quia virius est :nec factum à verbo, quia Virius est:
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1155
his word dissenteth not from his intention, because he is Veritie: Nor his workes from his word, because he is Ʋertue.
his word dissenteth not from his intention, Because he is Verity: Nor his works from his word, Because he is Ʋertue.
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1156
Thou wil• beleeue thy faithful friend, and wilt thou not beleeue the God of Faith? he condemneth breaking of promise in men,
Thou wil• believe thy faithful friend, and wilt thou not believe the God of Faith? he Condemneth breaking of promise in men,
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1157
therefore surely he will not breake his promise made with man. Sixtly, wee are commaunded to turne vnto God.
Therefore surely he will not break his promise made with man. Sixty, we Are commanded to turn unto God.
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1158
Let the wicked returne vnto the Lord. Let the wicked return unto the Lord.
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1159
Turne you vnto me (saith the Lord.) The commandements of God are not to bee neglected. Disobedience to them is death: Turn you unto me (Says the Lord.) The Commandments of God Are not to be neglected. Disobedience to them is death:
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1160
but, Hee that keepeth the commaundement, keepeth his owne soule. But this is one commaundement of God, that we turne vnto him.
but, He that Keepeth the Commandment, Keepeth his own soul. But this is one Commandment of God, that we turn unto him.
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1161
Lastly, wee haue the example of the Saints to direct vs. Dauid, Iosiah, the Niniuites, & Paul. The exa•ple of the Saints in good things, should be vnto vs (as the cloude and pillar of fire was vnto the Israelites ) to goe before vs,
Lastly, we have the Exampl of the Saints to Direct us David, Josiah, the Niniuites, & Paul. The exa•ple of the Saints in good things, should be unto us (as the cloud and pillar of fire was unto the Israelites) to go before us,
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1162
and to direct vs into celestiall Canaan. Imitation is the disease of the English Nation; therefore if wee will needes imitate and follow, let vs follow the best.
and to Direct us into celestial Canaan. Imitation is the disease of the English nation; Therefore if we will needs imitate and follow, let us follow the best.
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1163
Wee are forbidden to followe the fashions of the world, but not to follow the foote-steps of the Saints.
we Are forbidden to follow the fashions of the world, but not to follow the footsteps of the Saints.
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1164
Thus much concerning this third point.
Thus much Concerning this third point.
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1165
The third Sermon. THe fourth is In what, and wherein we must turne. Which, because it hath affinitie with the second, I will the more speedily dispatch.
The third Sermon. THe fourth is In what, and wherein we must turn. Which, Because it hath affinity with the second, I will the more speedily dispatch.
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1166
We must turne to the Lord, in our hearts, mindes, wills, workes, and waies.
We must turn to the Lord, in our hearts, minds, wills, works, and ways.
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1167
As the Priests clensed all the house of the Lord, and the altar of burnt offerings, with all the vessells thereof,
As the Priests cleansed all the house of the Lord, and the altar of burned offerings, with all the vessels thereof,
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1168
and the shew-bread table with all the vessells thereof:
and the shewbread table with all the vessels thereof:
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1169
so we must clense our hearts & hands, and all our waies from the filthines of our sinnes.
so we must cleanse our hearts & hands, and all our ways from the filthiness of our Sins.
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1170
As they went into the inner parts of Gods house to clense it, and brought out all the vncleannesse that they found:
As they went into the inner parts of God's house to cleanse it, and brought out all the uncleanness that they found:
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1171
so wee must enter into the bottome of our hearts, and seeke into all the winding corners of our waies to dresse them,
so we must enter into the bottom of our hearts, and seek into all the winding corners of our ways to dress them,
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1172
& wee must sweepe out all the dust of sinne, and shouell away all the dirt of wickednesse.
& we must sweep out all the dust of sin, and shovel away all the dirt of wickedness.
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1173
And as the Leuites hurled that vncleannesse into the riuer Kidron: so ought we to cast and condemne all our sinnes into the pit of hell, fr•m whence they came.
And as the Levites hurled that uncleanness into the river Kidron: so ought we to cast and condemn all our Sins into the pit of hell, fr•m whence they Come.
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1174
God requireth an alteration in the whole man, O thou my sonne (saith the Lord) heare, and hee wise, guide thine heart in the way.
God requires an alteration in the Whole man, Oh thou my son (Says the Lord) hear, and he wise, guide thine heart in the Way.
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1175
Againe, Let not thine heart be enuious against sinners. O Ierusalem (saith the Prophet) wash thine heart from wickednesse.
Again, Let not thine heart be envious against Sinners. Oh Ierusalem (Says the Prophet) wash thine heart from wickedness.
av, vvb xx po21 n1 vbi j p-acp n2. uh np1 (vvz dt n1) vvb po21 n1 p-acp n1.
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Here wee see that God requireth a turning in the heart; and with good reason. For the heart commaundeth both the hand and the tongue.
Here we see that God requires a turning in the heart; and with good reason. For the heart commandeth both the hand and the tongue.
av pns12 vvb cst np1 vvz dt n-vvg p-acp dt n1; cc p-acp j n1. p-acp dt n1 vvz d dt n1 cc dt n1.
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1177
Of the aboundance of the heart, the tongue speaketh. Hee that will haue a cleane streame, must purge the fountaine.
Of the abundance of the heart, the tongue speaks. He that will have a clean stream, must purge the fountain.
pp-f dt n1 pp-f dt n1, dt n1 vvz. pns31 cst vmb vhi dt j n1, vmb vvi dt n1.
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1178
Hee that will haue good hearbes, must weede his garden. Secondly, we must turne to God in our heads.
He that will have good herbs, must weed his garden. Secondly, we must turn to God in our Heads.
pns31 cst vmb vhi j n2, vmb n1 po31 n1. ord, pns12 vmb vvi p-acp np1 p-acp po12 n2.
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1179
Wee must •e wise, but the throne of wisedome is the head. God will haue a change in our heads:
we must •e wise, but the throne of Wisdom is the head. God will have a change in our Heads:
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1180
for a man of wicked imaginations, he wil condemne, saith Salomon. Thirdly, hee will haue an alteration in our words. for a man of wicked Imaginations, he will condemn, Says Solomon. Thirdly, he will have an alteration in our words.
p-acp dt n1 pp-f j n2, pns31 vmb vvi, vvz np1. ord, pns31 vmb vhi dt n1 p-acp po12 n2.
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We must be full of blessing, and beware of cursing: our speech must be seasoned with the words of grace. We must be full of blessing, and beware of cursing: our speech must be seasoned with the words of grace.
pns12 vmb vbi j pp-f n1, cc vvb pp-f vvg: po12 n1 vmb vbi vvn p-acp dt n2 pp-f n1.
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1182
Fourthly, wee must turne to God in respect of our companions.
Fourthly, we must turn to God in respect of our Sodales.
ord, pns12 vmb vvi p-acp np1 p-acp n1 pp-f po12 n2.
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1183
Ther•fore Paul saith, Eate not with any brother, that is a fornicatour a railer, or couetous.
Ther•fore Paul Says, Eat not with any brother, that is a fornicator a railer, or covetous.
np1 np1 vvz, vvb xx p-acp d n1, cst vbz dt n1 dt n1, cc j.
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And Salomon saith, Keepe not company with drunkards, nor glu•tons. B•rds of one feather will flie together.
And Solomon Says, Keep not company with drunkards, nor glu•tons. B•rds of one feather will fly together.
cc np1 vvz, vvb xx n1 p-acp n2, ccx n2. av pp-f crd n1 vmb vvi av.
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If thy companions be vicious, it may iustly bee feared that thou art not vertuous. The Spider and the Serpent cannot agree:
If thy Sodales be vicious, it may justly be feared that thou art not virtuous. The Spider and the Serpent cannot agree:
cs po21 n2 vbb j, pn31 vmb av-j vbi vvn cst pns21 vb2r xx j. dt n1 cc dt n1 vmbx vvi:
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the Thoes & the Lions doe •ouly iarre:
the Thoes & the Lions do •ouly jar:
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the bird Aeguthus doth so much abhorre another bird called Anchus, that as some affi•me, their blood will not mingle together.
the bird Aeguthus does so much abhor Another bird called Anchus, that as Some affi•me, their blood will not mingle together.
dt n1 np1 vdz av av-d vvi j-jn n1 vvn np1, cst p-acp d n1, po32 n1 vmb xx vvi av.
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As Salolomon saith accordingly, that A wicked man is an abhomination (not abhominable) vnto the iust, and hee that is vpright in his way, is an abh•mination to the wicked.
As Salolomon Says accordingly, that A wicked man is an abomination (not abominable) unto the just, and he that is upright in his Way, is an abh•mination to the wicked.
p-acp np1 vvz av-vvg, cst dt j n1 vbz dt n1 (xx j) p-acp dt j, cc pns31 cst vbz av-j p-acp po31 n1, vbz dt n1 p-acp dt j.
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Therefore, he that delighteth himself with a wicked mās company, sheweth himselfe either verie wicked, or very weake.
Therefore, he that delights himself with a wicked men company, shows himself either very wicked, or very weak.
av, pns31 cst vvz px31 p-acp dt j ng1 n1, vvz px31 av-d av j, cc av j.
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1190
Hee that will turne vnto GOD, must change his companions, and hate with Dauid the assembly of the euil:
He that will turn unto GOD, must change his Sodales, and hate with David the assembly of the evil:
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he must, not company with the wicked, and haunt with vaine persons, but must bee (as Dauid was) a companion of a•l them, that feare God and keepe hi• precepts. he must, not company with the wicked, and haunt with vain Persons, but must be (as David was) a Companion of a•l them, that Fear God and keep hi• Precepts.
pns31 vmb, xx n1 p-acp dt j, cc vvi p-acp j n2, cc-acp vmb vbi (c-acp np1 vbds) dt n1 pp-f vvi pno32, cst n1 np1 cc vvi n1 n2.
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1192
Fiftly, wee most turne to God in the workes of our hands, and in the waies of our feete. Dauid s•ith;
Fifty, we most turn to God in the works of our hands, and in the ways of our feet. David s•ith;
ord, pns12 ds n1 p-acp np1 p-acp dt n2 pp-f po12 n2, cc p-acp dt n2 pp-f po12 n2. np1 n1;
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I will wash mine hands in innocency O Lord. I will wash mine hands in innocency Oh Lord.
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The wise man saith, Let all thy waies be ordered aright, remooue thy foote from euill.
The wise man Says, Let all thy ways be ordered aright, remove thy foot from evil.
dt j n1 vvz, vvb d po21 n2 vbb vvn av, vvb po21 n1 p-acp n-jn.
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1195
Lastly, wee must turne to the Lord here vpon earth. The earth must be the place of our turning.
Lastly, we must turn to the Lord Here upon earth. The earth must be the place of our turning.
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1196
He that will come to heauen, must beginne his race vpon the earth.
He that will come to heaven, must begin his raze upon the earth.
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1197
He that will will not turne to God vppon the earth, must neuer looke to be receiued into heauen.
He that will will not turn to God upon the earth, must never look to be received into heaven.
pns31 cst vmb vmb xx vvi p-acp np1 p-acp dt n1, vmb av-x vvi pc-acp vbi vvn p-acp n1.
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Hee that will not set open the gates of his heart here vpon earth for the King of glory to come in the King of glory will not set open heauen-gates for him to enter in,
He that will not Set open the gates of his heart Here upon earth for the King of glory to come in the King of glory will not Set open heaven-gates for him to enter in,
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when hee shall be taken from the earth. And thus much for this fourth point. The fift is, when wee must turne.
when he shall be taken from the earth. And thus much for this fourth point. The fift is, when we must turn.
c-crq pns31 vmb vbi vvn p-acp dt n1. cc av av-d c-acp d ord n1. dt ord vbz, c-crq pns12 vmb vvi.
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Hee which turneth, must turne in something: and so hee must turne in some time. Wee must turne to the Lord without delay. Delay breeds danger.
He which turns, must turn in something: and so he must turn in Some time. we must turn to the Lord without Delay. delay breeds danger.
pns31 r-crq vvz, vmb vvi p-acp pi: cc av pns31 vmb vvi p-acp d n1. pns12 vmb vvi p-acp dt n1 p-acp n1. n1 vvz n1.
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So soone as wee haue searched and tried our waies, wee must turne vnto the Lord.
So soon as we have searched and tried our ways, we must turn unto the Lord.
av av c-acp pns12 vhb vvn cc vvn po12 n2, pns12 vmb vvi p-acp dt n1.
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We must in no wise deferre our conuersion.
We must in no wise defer our conversion.
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For first, the Lord seemeth to bee (as it were) in trauell, till wee relinquish our sinnes and turne vnto him.
For First, the Lord seems to be (as it were) in travel, till we relinquish our Sins and turn unto him.
p-acp ord, dt n1 vvz pc-acp vbi (c-acp pn31 vbdr) p-acp n1, c-acp pns12 vvi po12 n2 cc vvi p-acp pno31.
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O ye foolish (saith Wisedome) how long wil ye loue foolishnesse: Oh you foolish (Says Wisdom) how long will you love foolishness:
uh pn22 j (vvz n1) c-crq av-j vmb pn22 vvi n1:
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turne ye at my correction How long (saith God) wi•t thou sleepe, O sluggard? When wilt thou arise out of thy sleepe? O Ierusalem (saith the Lord) how long shall thy wicked thoughtes remaine within thee? Woe vnto thee, O Ierusalem, wilt thou not be made cleane? when shall it once bee? How long wilt thou goe astray, O thou rebellious daughter. Therefore to deliuer the Lorde out of his paines, let vs turne vnto him, and repent with speede. turn you At my correction How long (Says God) wi•t thou sleep, Oh sluggard? When wilt thou arise out of thy sleep? Oh Ierusalem (Says the Lord) how long shall thy wicked thoughts remain within thee? Woe unto thee, Oh Ierusalem, wilt thou not be made clean? when shall it once bee? How long wilt thou go astray, Oh thou rebellious daughter. Therefore to deliver the Lord out of his pains, let us turn unto him, and Repent with speed.
vvb pn22 p-acp po11 n1 c-crq j (vvz np1) av pns21 vvi, uh n1? c-crq vm2 pns21 vvi av pp-f po21 n1? uh np1 (vvz dt n1) c-crq av-j vmb po21 j n2 vvb p-acp pno21? n1 p-acp pno21, uh np1, vm2 pns21 xx vbi vvn av-j? q-crq vmb pn31 c-acp n1? c-crq av-j vm2 pns21 vvi av, uh pns21 j n1. av pc-acp vvi dt n1 av pp-f po31 n2, vvb pno12 vvi p-acp pno31, cc vvi p-acp n1.
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Secondly, the seruice of the Lord is perfect freedome.
Secondly, the service of the Lord is perfect freedom.
ord, dt n1 pp-f dt n1 vbz j n1.
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And as Elihu saith, If men will serue him, they shall ende their daies in prosperitie and their yeares in pleasures. And as Elihu Says, If men will serve him, they shall end their days in Prosperity and their Years in pleasures.
cc p-acp np1 vvz, cs n2 vmb vvi pno31, pns32 vmb vvi po32 n2 p-acp n1 cc po32 n2 p-acp n2.
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1208
Therefore the sooner we enter into his seruice, the sooner wee shall be free from men,
Therefore the sooner we enter into his service, the sooner we shall be free from men,
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1209
yea free-denisons of new Ierusalem. And this is not till wee repent and turne vnto him, and •hen it is.
yea free-denisons of new Ierusalem. And this is not till we Repent and turn unto him, and •hen it is.
uh j pp-f j np1. cc d vbz xx c-acp pns12 vvb cc vvi p-acp pno31, cc av pn31 vbz.
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1210
Thirdly, it is a very absurd and disorderly course, for any man to take a noble mans liuery,
Thirdly, it is a very absurd and disorderly course, for any man to take a noble men livery,
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and to weare his recognisance, and yet in the meane time to serue his enemie.
and to wear his recognisance, and yet in the mean time to serve his enemy.
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1212
Beloued, the profession of pietie is (as it were) the Lordes cloath, and Baptisme is his badge.
beloved, the profession of piety is (as it were) the lords cloth, and Baptism is his badge.
j-vvn, dt n1 pp-f n1 vbz (c-acp pn31 vbdr) dt ng1 n1, cc n1 vbz po31 n1.
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1213
Shall wee weare his cloath, & beare his badge? shall wee enter into his house,
Shall we wear his cloth, & bear his badge? shall we enter into his house,
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1214
and eate his meate, and in the meane while, serue our lostes and fulfill the fancie of our flesh, which is an enemie to God and godlinesse? If wee account this course vnreasonable,
and eat his meat, and in the mean while, serve our losts and fulfil the fancy of our Flesh, which is an enemy to God and godliness? If we account this course unreasonable,
cc vvi po31 n1, cc p-acp dt j n1, vvb po12 n2 cc vvi dt n1 pp-f po12 n1, r-crq vbz dt n1 p-acp np1 cc n1? cs pns12 vvb d n1 j-u,
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1215
as in deede it is, then hauing set our feete within the territories of the Church, which is the house of God,
as in deed it is, then having Set our feet within the territories of the Church, which is the house of God,
c-acp p-acp n1 pn31 vbz, av vhg vvn po12 n2 p-acp dt n2 pp-f dt n1, r-crq vbz dt n1 pp-f np1,
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1216
and hauing taken of him his liuerie and recognisance, let vs now cease to serue his enemies and truly turne vnto him.
and having taken of him his livery and recognisance, let us now cease to serve his enemies and truly turn unto him.
cc vhg vvn pp-f pno31 po31 n1 cc n1, vvb pno12 av vvi pc-acp vvi po31 n2 cc av-j vvi p-acp pno31.
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1217
The longer wee stay, the more vnreasonable wee shewe our selues to be, and the more iniurious we are to him.
The longer we stay, the more unreasonable we show our selves to be, and the more injurious we Are to him.
dt jc pns12 vvb, dt av-dc j pns12 vvi po12 n2 pc-acp vbi, cc dt av-dc j pns12 vbr p-acp pno31.
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1218
Fourthly, God doth often withdrawe the outward sig•es of his fauour from them which wander from him ••d forget to turne againe• y•a though they bee his deere children.
Fourthly, God does often withdraw the outward sig•es of his favour from them which wander from him ••d forget to turn againe• y•a though they be his deer children.
ord, np1 vdz av vvi dt j n2 pp-f po31 n1 p-acp pno32 r-crq vvb p-acp pno31 vdd vvi pc-acp vvi n1 n1 cs pns32 vbb po31 j-jn n2.
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1219
There•ore hee saith, that if they breake his s•atues ▪ hee will then visite their transgression with rods, and so he doth vsually.
There•ore he Says, that if they break his s•atues ▪ he will then visit their Transgression with rods, and so he does usually.
j pns31 vvz, cst cs pns32 vvb po31 n2 ▪ pns31 vmb av vvi po32 n1 p-acp n2, cc av pns31 vdz av-j.
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1220
As wee therefore feare Gods correction, and dread his rods, let vs beware of sinning against him:
As we Therefore Fear God's correction, and dread his rods, let us beware of sinning against him:
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1221
and if wee be ouertaken at anytime, as who is not? let vs without delay repent and recouer our selues.
and if we be overtaken At anytime, as who is not? let us without Delay Repent and recover our selves.
cc cs pns12 vbb vvn p-acp n1, p-acp r-crq vbz xx? vvb pno12 p-acp n1 vvi cc vvi po12 n2.
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1222
A good childe hauing iniustly vexed his father, will not be quiet till they be reconciled againe.
A good child having injustly vexed his father, will not be quiet till they be reconciled again.
dt j n1 vhg av-j vvn po31 n1, vmb xx vbi j-jn c-acp pns32 vbb vvn av.
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1223
Fiftly, when wee liue in sinne, and hasten not to turne from it vnto God, then we distemper our consciences.
Fifty, when we live in sin, and hasten not to turn from it unto God, then we distemper our Consciences.
ord, c-crq pns12 vvb p-acp n1, cc vvb xx pc-acp vvi p-acp pn31 p-acp np1, cs pns12 vvi po12 n2.
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1224
Were it not then better to returne with speede, then either to dull or disquiet them? What is more intollerable then a disturbed conscience? The spirit of a man will sustaine his infirmity:
Were it not then better to return with speed, then either to dull or disquiet them? What is more intolerable then a disturbed conscience? The Spirit of a man will sustain his infirmity:
vbdr pn31 xx av j pc-acp vvi p-acp n1, av av-d p-acp j cc vvi pno32? q-crq vbz av-dc j cs dt j-vvn n1? dt n1 pp-f dt n1 vmb vvi po31 n1:
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1225
but a wounded spirit who can beare it? An euill conscience is a mans prison, his Iailer, his accuser, his Iudge, yea and executioner also.but a wounded Spirit who can bear it? an evil conscience is a men prison, his Jailer, his accuser, his Judge, yea and executioner also.
cc-acp dt j-vvn n1 r-crq vmb vvi pn31? dt j-jn n1 vbz dt ng1 n1, po31 n1, po31 n1, po31 n1, uh cc n1 av.
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1226
Though a man could dissemble his griefe and seeme to laugh, yet euen in that laughing the heart is sorrowfull.
Though a man could dissemble his grief and seem to laugh, yet even in that laughing the heart is sorrowful.
cs dt n1 vmd vvi po31 n1 cc vvb pc-acp vvi, av av-j p-acp d vvg dt n1 vbz j.
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1227
And though the countenance doe not alway bewray the anguish and agony of the minde perplexed,
And though the countenance do not always bewray the anguish and agony of the mind perplexed,
cc cs dt n1 vdb xx av vvi dt n1 cc n1 pp-f dt n1 vvn,
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1228
yet The heart knoweth the bitternesse of his soule.
yet The heart Knoweth the bitterness of his soul.
av dt n1 vvz dt n1 pp-f po31 n1.
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1229
Now then, were it not better for a man with speede to turne, then by delay to purchase and procure that to be his foe, which hee ought to make his surest friend, Now then, were it not better for a man with speed to turn, then by Delay to purchase and procure that to be his foe, which he ought to make his Surest friend,
av av, vbdr pn31 xx av-jc p-acp dt n1 p-acp n1 pc-acp vvi, av p-acp n1 pc-acp vvi cc vvi cst pc-acp vbi po31 n1, r-crq pns31 vmd pc-acp vvi po31 js n1,
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1230
and deeme a daily delight? For a good conscience is a continuall feast, and a ioyfull heart (which is not without the other) maketh a cheerfull countenance.
and deem a daily delight? For a good conscience is a continual feast, and a joyful heart (which is not without the other) makes a cheerful countenance.
cc vvi dt j n1? p-acp dt j n1 vbz dt j n1, cc dt j n1 (r-crq vbz xx p-acp dt n-jn) vvz dt j n1.
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1231
Sixtly, though God haue pardoned all the sinnes of his children by his decree, promise, and merits of his sonne:
Sixty, though God have pardoned all the Sins of his children by his Decree, promise, and merits of his son:
ord, cs np1 vhb vvn d dt n2 pp-f po31 n2 p-acp po31 n1, vvb, cc n2 pp-f po31 n1:
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1232
yet he doth not actually apply this pardon to their faith and feeling, till they do turne vnto him.
yet he does not actually apply this pardon to their faith and feeling, till they do turn unto him.
av pns31 vdz xx av-j vvi d n1 p-acp po32 n1 cc n1, c-acp pns32 vdb vvi p-acp pno31.
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1233
For though I doe forgiue my brother, though hee doe not aske forgiuenesse, yet (I thinke) I need not alway tell him so, till he doe aske:
For though I do forgive my brother, though he do not ask forgiveness, yet (I think) I need not always tell him so, till he do ask:
p-acp cs pns11 vdb vvi po11 n1, cs pns31 vdb xx vvi n1, av (pns11 vvb) pns11 vvb xx av vvi pno31 av, c-acp pns31 vdb vvi:
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1234
so, though God did indeede pardon our sinnes in his decree, and in the purpose of his heart,
so, though God did indeed pardon our Sins in his Decree, and in the purpose of his heart,
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1235
yet doth he neuer seale the pardon actually vnto vs, till we turne vnto him, and desire it.
yet does he never seal the pardon actually unto us, till we turn unto him, and desire it.
av vdz pns31 av-x vvi dt n1 av-j p-acp pno12, c-acp pns12 vvb p-acp pno31, cc vvb pn31.
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1236
The father of the Prodigall sonne did not goe to meete his sonne, till his sonne had first determined to returne vnto him.
The father of the Prodigal son did not go to meet his son, till his son had First determined to return unto him.
dt n1 pp-f dt j-jn n1 vdd xx vvi pc-acp vvi po31 n1, c-acp po31 n1 vhd ord vvn pc-acp vvi p-acp pno31.
(6) sermon (DIV1)
60
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1237
Seuenthly, there is a day of grace, a day of saluation, a time wherein God will be found.
Seuenthly, there is a day of grace, a day of salvation, a time wherein God will be found.
crd, pc-acp vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 c-crq np1 vmb vbi vvn.
(6) sermon (DIV1)
61
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1238
Therefore Esay counselleth vs to seeke the Lorde whiles he may be found, and to call vpon whilest hee is neare.
Therefore Isaiah counselleth us to seek the Lord while he may be found, and to call upon whilst he is near.
av np1 vvz pno12 pc-acp vvi dt n1 cs pns31 vmb vbi vvn, cc pc-acp vvi p-acp cs pns31 vbz j.
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1239
And Wisedome saith, They shall seeke mee early, but they shall not fin•e mee, because they hated knowledge,
And Wisdom Says, They shall seek me early, but they shall not fin•e me, Because they hated knowledge,
np1 n1 vvz, pns32 vmb vvi pno11 av-j, cc-acp pns32 vmb xx vvi pno11, c-acp pns32 vvd n1,
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1240
and did not chuse the feare of the Lord. Beloued, this is the day of salu•tion, this is the day of obt•ining present grace,and did not choose the Fear of the Lord. beloved, this is the day of salu•tion, this is the day of obt•ining present grace,
cc vdd xx vvi dt n1 pp-f dt n1. vvn, d vbz dt n1 pp-f n1, d vbz dt n1 pp-f vvg j n1,
(6) sermon (DIV1)
61
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1241
and future glory, yet the trumpet or the Gospell is sounded amongst vs, yet the Lorde like a Nurse, holdeth out his naked breastes vnto vs,
and future glory, yet the trumpet or the Gospel is sounded among us, yet the Lord like a Nurse, holds out his naked breasts unto us,
cc j-jn n1, av dt n1 cc dt n1 vbz vvn p-acp pno12, av dt n1 av-j dt n1, vvz av po31 j n2 p-acp pno12,
(6) sermon (DIV1)
61
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1242
yet wee heare his voice •inging in our eares, Awake, thou that sleepest, and stand vp from the dead,
yet we hear his voice •inging in our ears, Awake, thou that Sleepest, and stand up from the dead,
av pns12 vvb po31 n1 vvg p-acp po12 n2, vvb, pns21 cst vv2, cc vvb a-acp p-acp dt j,
(6) sermon (DIV1)
61
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1243
and Christ shall giue thee light. Let vs therefore redeeme the time, and serue the season.and christ shall give thee Light. Let us Therefore Redeem the time, and serve the season.
cc np1 vmb vvi pno21 n1. vvb pno12 av vvi dt n1, cc vvi dt n1.
(6) sermon (DIV1)
61
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1244
Take the tide which stayes for no man, and strike the Iron, whiles it is hote:
Take the tide which stays for no man, and strike the Iron, while it is hight:
vvb dt n1 r-crq vvz p-acp dx n1, cc vvi dt n1, cs pn31 vbz j:
(6) sermon (DIV1)
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1245
it is yet sommer, winter will come:
it is yet summer, winter will come:
pn31 vbz av n1, n1 vmb vvi:
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1246
it is yet light, but night draweth on, the Sun se•meth to descend, the shadowes are long.
it is yet Light, but night draws on, the Sun se•meth to descend, the shadows Are long.
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1247
Draw neere to God, and he will draw neere to you. To day if ye heare his voyce harden not your hearts. Draw near to God, and he will draw near to you. To day if you hear his voice harden not your hearts.
vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22. p-acp n1 cs pn22 vvb po31 n1 vvi xx po22 n2.
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1248
And as Paul saith, While wee haue time let vs doe good to all men.
And as Paul Says, While we have time let us do good to all men.
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1249
So I say, while we haue time, let vs doe this good vnto our selues, let vs leaue our sinnes, and turne to God.
So I say, while we have time, let us do this good unto our selves, let us leave our Sins, and turn to God.
av pns11 vvb, cs pns12 vhb n1, vvb pno12 vdi d j p-acp po12 n2, vvb pno12 vvi po12 n2, cc vvi p-acp np1.
(6) sermon (DIV1)
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1250
He that hath a long iourny to goe, and but a little time to finish it in (as wee haue) will take the day before him, and set foote forward betimes.
He that hath a long journey to go, and but a little time to finish it in (as we have) will take the day before him, and Set foot forward betimes.
pns31 cst vhz dt j n1 pc-acp vvi, cc p-acp dt j n1 pc-acp vvi pn31 p-acp (c-acp pns12 vhb) vmb vvi dt n1 p-acp pno31, cc vvd n1 av-j av.
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1251
Eightly, let the ensample of the Saints be considered.
Eighth, let the ensample of the Saints be considered.
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1252
Dauid was no sooner admonished by Nathan, but hee presently repented, Peter no sooner considered his hainous offence, but hee did relent.David was no sooner admonished by Nathan, but he presently repented, Peter no sooner considered his heinous offence, but he did relent.
np1 vbds av-dx av-c vvn p-acp np1, p-acp pns31 av-j vvd, np1 av-dx av-c vvn po31 j n1, cc-acp pns31 vdd vvi.
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1253
The Prodigall sonne feeling his smart, forthwith resolued to turne home vnto his Father. The Niniuites hearing the short, but sharpe Sermon of P•ophet Ionah, beleeued God and repent•d:
The Prodigal son feeling his smart, forthwith resolved to turn home unto his Father. The Niniuites hearing the short, but sharp Sermon of P•ophet Jonah, believed God and repent•d:
dt j-jn n1 vvg po31 n1, av vvn pc-acp vvi av-an p-acp po31 n1. dt fw-la vvg dt j, cc-acp j n1 pp-f n1 np1, vvd np1 cc n1:
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1254
yea their King did immediately vppon his intelligence, by proclamation comm•nd euery man to turne from his euill way.
yea their King did immediately upon his intelligence, by proclamation comm•nd every man to turn from his evil Way.
uh po32 n1 vdd av-j p-acp po31 n1, p-acp n1 vvi d n1 pc-acp vvi p-acp po31 j-jn n1.
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1255
And God sawe their workes, that they turned from their euill waie•. And God saw their works, that they turned from their evil waie•.
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1256
The good Iewes, hauing heard their sinnes discouered by Peter, were presently pricked in their heartes (as if his wordes had beene swordes) and cried out vnto Peter and the other Apostles, Men and brethren, what shall we doe? Then Peter saide, Amend your liues and be baptized. The good Iewes, having herd their Sins discovered by Peter, were presently pricked in their hearts (as if his words had been swords) and cried out unto Peter and the other Apostles, Men and brothers, what shall we do? Then Peter said, Amend your lives and be baptised.
dt j np2, vhg vvn po32 n2 vvn p-acp np1, vbdr av-j vvn p-acp po32 n2 (c-acp cs po31 n2 vhd vbn n2) cc vvd av p-acp np1 cc dt j-jn n2, n2 cc n2, r-crq vmb pns12 vdi? av np1 vvd, vvb po22 n2 cc vbi vvn.
(6) sermon (DIV1)
62
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1257
And as the Scripture saith, they receiued his wordes gladly. Here are hearers indeede: happie teachers, happy bearers, worthy of our imitation.
And as the Scripture Says, they received his words gladly. Here Are hearers indeed: happy Teachers, happy bearer, worthy of our imitation.
cc p-acp dt n1 vvz, pns32 vvd po31 n2 av-j. av vbr n2 av: j n2, j n2, j pp-f po12 n1.
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1258
But our hearers for the most parte, are like brasse and yron, their heartes are made of marble, insomuch that wee may (in some sort) say with the Prophet:
But our hearers for the most part, Are like brass and iron, their hearts Are made of Marble, insomuch that we may (in Some sort) say with the Prophet:
p-acp po12 n2 p-acp dt av-ds n1, vbr av-j n1 cc n1, po32 n2 vbr vvn pp-f n1, av cst pns12 vmb (p-acp d n1) vvb p-acp dt n1:
(6) sermon (DIV1)
62
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1259
The bellowes are burnt, the leade is consumed in the fire, the Founder melteth in vaine : The bellows Are burned, the lead is consumed in the fire, the Founder melts in vain:
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(6) sermon (DIV1)
62
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1260
our oyle is wasted, our labour spent vppon them is lost wee light a candle to the walles, and speake to the stones:
our oil is wasted, our labour spent upon them is lost we Light a candle to the walls, and speak to the stones:
po12 n1 vbz vvn, po12 n1 vvn p-acp pno32 vbz vvn pns12 vvb dt n1 p-acp dt n2, cc vvi p-acp dt n2:
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1261
for they will not forgoe their drosse, & part from their sins.
for they will not forgo their dross, & part from their Sins.
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(6) sermon (DIV1)
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1262
But the word of the Lord shall not returne voyd, but shall accomplish that which he will,
But the word of the Lord shall not return void, but shall accomplish that which he will,
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62
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1263
and shal prosper in the thing whereto hee sent it.
and shall prosper in the thing whereto he sent it.
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62
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1264
It must be the sauour of life vnto life by his grace to some, and the sauour of death vnto death, by their corruption to others.
It must be the savour of life unto life by his grace to Some, and the savour of death unto death, by their corruption to Others.
pn31 vmb vbi dt n1 pp-f n1 p-acp n1 p-acp po31 n1 p-acp d, cc dt n1 pp-f n1 p-acp n1, p-acp po32 n1 p-acp n2-jn.
(6) sermon (DIV1)
62
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1265
The sunne doth whiten flaxe, but blacke the face: and fire will stiffen clay, but soften waxe.
The sun does whiten flax, but black the face: and fire will stiffen clay, but soften wax.
dt n1 vdz vvn n1, cc-acp j-jn dt n1: cc n1 vmb vvb n1, cc-acp vvb n1.
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62
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1266
But I returne from whence I haue digressed. To conclude this point; Samuel, and Timothy, and Ioseph began to serue the Lord in their tender yeres.
But I return from whence I have digressed. To conclude this point; Samuel, and Timothy, and Ioseph began to serve the Lord in their tender Years.
p-acp pns11 vvb p-acp c-crq pns11 vhb vvd. pc-acp vvi d n1; np1, cc np1, cc np1 vvd pc-acp vvi dt n1 p-acp po32 j n2.
(6) sermon (DIV1)
62
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1267
Shall wee giue the strength of our dayes vnto Sathan, and keeepe our rotten bones and withered age for God? Will any man entertaine a seruant that seekes vnto him in his olde age,
Shall we give the strength of our days unto Sathan, and keeepe our rotten bones and withered age for God? Will any man entertain a servant that seeks unto him in his old age,
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1268
but refused his seruice all his life before, though hee was by many messengers desired?
but refused his service all his life before, though he was by many messengers desired?
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1269
Can a man be happy to soone? Can a man bee holy too soone? Young diuells sildome make olde Saintes.
Can a man be happy to soon? Can a man be holy too soon? Young Devils seldom make old Saints.
vmb dt n1 vbi j p-acp av? vmb dt n1 vbi j av av? j n2 av vvi j n2.
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64
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1270
Though sound repentance bee neuer too late, yet late repentance is s•ldome or neuer sound.
Though found Repentance be never too late, yet late Repentance is s•ldome or never found.
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64
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1271
Hee that hopes to finde mercie, as the theefe did at the last gaspe, though hee liue lewdly all his life time, may as well by spurring of his Asse, looke that hee shoulde speake,
He that hope's to find mercy, as the thief did At the last gasp, though he live lewdly all his life time, may as well by spurring of his Ass, look that he should speak,
pns31 cst vvz pc-acp vvi n1, c-acp dt n1 vdd p-acp dt ord n1, cs pns31 vvb av-j d po31 n1 n1, vmb a-acp av p-acp vvg pp-f po31 n1, vvb cst pns31 vmd vvi,
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1272
because Balaams Asse did so on a time.
Because Balaams Ass did so on a time.
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1273
Euery man with Pamphilus desires to bee rid of his feare with as much speede as may bee.
Every man with Pamphilus Desires to be rid of his Fear with as much speed as may be.
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1274
What greater feare can any man bee possest with, then, the f•are of d•mnation, from which no man can before his conuersion assure himselfe to bee freed? If a thorne bee in our foote, What greater Fear can any man be possessed with, then, the f•are of d•mnation, from which no man can before his conversion assure himself to be freed? If a thorn be in our foot,
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64
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1275
or a moate in our e•e, without delay wee seeke to pull it out.
or a moat in our e•e, without Delay we seek to pull it out.
cc dt n1 p-acp po12 n1, p-acp n1 pns12 vvb pc-acp vvi pn31 av.
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1276
Why then shuld wee not bee as diligent to haue our sinnes pluckt ou• of our hearts, seeing they are as thornes and moates vnto our soules? If any thing disquiet vs, wee doe presently seeke to remoue it.
Why then should we not be as diligent to have our Sins plucked ou• of our hearts, seeing they Are as thorns and moats unto our Souls? If any thing disquiet us, we do presently seek to remove it.
uh-crq av vmd pns12 xx vbi a-acp j pc-acp vhi po12 n2 vvn n1 pp-f po12 n2, vvg pns32 vbr p-acp n2 cc n2 p-acp po12 n2? cs d n1 vvi pno12, pns12 vdb av-j vvi pc-acp vvi pn31.
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64
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1277
There is no quietnesse in sinne, no peace in sinning. Therefore as Paul wisheth the Gala•ians.
There is no quietness in sin, no peace in sinning. Therefore as Paul wishes the Gala•ians.
pc-acp vbz dx n1 p-acp n1, dx n1 p-acp vvg. av c-acp np1 vvz dt njp2.
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64
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1278
Woulde to God they were euen cut off, which doe disquie• you: so let vs now wish & labour that our sinnes may be destroyed, Would to God they were even Cut off, which do disquie• you: so let us now wish & labour that our Sins may be destroyed,
vmd p-acp np1 pns32 vbdr av-j vvn a-acp, r-crq vdb n1 pn22: av vvb pno12 av vvi cc n1 cst po12 n2 vmb vbi vvn,
(6) sermon (DIV1)
64
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1279
for they do distemper and disquiet vs. The Elephant hauing swallowed downe a Lizard, goeth straightway to a wilde Oliue for a remedie.
for they do distemper and disquiet us The Elephant having swallowed down a Lizard, Goes straightway to a wild Olive for a remedy.
c-acp pns32 vdb vvi cc vvi pno12 dt n1 vhg vvn a-acp dt n1, vvz av-an p-acp dt j n1 p-acp dt n1.
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64
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1280
The Hinde feeling himselfe poisoned with some venemous weede, goeth without delay to the Artichoke for cure.
The Hind feeling himself poisoned with Some venomous weed, Goes without Delay to the Artichoke for cure.
dt n1 vvg px31 vvd p-acp d j n1, vvz p-acp n1 p-acp dt n1 p-acp n1.
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1281
Men are verie ready to send or to runne to the Phisi•ian or the Chirurgeon for the d•seases and wounds, which can only kill the body:
Men Are very ready to send or to run to the Phisi•ian or the Chirurgeon for the d•seases and wounds, which can only kill the body:
n2 vbr av j pc-acp vvi cc pc-acp vvi p-acp dt jp cc dt n1 p-acp dt n2 cc n2, r-crq vmb av-j vvi dt n1:
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1282
why then should wee not be as ready to seeke to God for the cure of the diseases and wounds of the soule, which if they be not cured and repented of, will k•ll both soule and body? We all desire that GOD should turne to vs with speede,
why then should we not be as ready to seek to God for the cure of the diseases and wounds of the soul, which if they be not cured and repented of, will k•ll both soul and body? We all desire that GOD should turn to us with speed,
c-crq av vmd pns12 xx vbi a-acp j pc-acp vvi p-acp np1 p-acp dt n1 pp-f dt n2 cc n2 pp-f dt n1, r-crq cs pns32 vbb xx vvn cc vvn pp-f, vmb vvi d n1 cc n1? pns12 d vvb cst np1 vmd vvi p-acp pno12 p-acp n1,
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1283
when he frowneth vpon vs, and speakes roughly to vs, as Ioseph did to his brethren:
when he frowneth upon us, and speaks roughly to us, as Ioseph did to his brothers:
c-crq pns31 vvz p-acp pno12, cc vvz av-j p-acp pno12, c-acp np1 vdd p-acp po31 n2:
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1284
wee would not that hee should hide the light of the Sunne, or holde vp the water in the cloudes long from vs:
we would not that he should hide the Light of the Sun, or hold up the water in the Clouds long from us:
pns12 vmd xx cst pns31 vmd vvi dt n1 pp-f dt n1, cc vvb a-acp dt n1 p-acp dt n2 av-j p-acp pno12:
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1285
we would not haue him vnkind vnto vs a moment:
we would not have him unkind unto us a moment:
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1286
wherefore then shoulde wee be vnkinde vnto him, why should we any time neglect his seruice,
Wherefore then should we be unkind unto him, why should we any time neglect his service,
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1287
or reiect his worde? Why should we prorogue the time of turning to him? Can wee be too soone in his court? too soone in his loue? too soone in his seruice? If wee cannot (as indeede wee cannot) then let vs with speed make haste vnto him.
or reject his word? Why should we prorogue the time of turning to him? Can we be too soon in his court? too soon in his love? too soon in his service? If we cannot (as indeed we cannot) then let us with speed make haste unto him.
cc vvi po31 n1? q-crq vmd pns12 vvi dt n1 pp-f vvg p-acp pno31? vmb pns12 vbi av av p-acp po31 n1? av av p-acp po31 n1? av av p-acp po31 n1? cs pns12 vmbx (c-acp av pns12 vmbx) av vvb pno12 p-acp n1 vvi n1 p-acp pno31.
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1288
The longer we tarry, the more vnfit wee make our selues to turne.
The longer we tarry, the more unfit we make our selves to turn.
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1289
For Censuetudo peccand• tollit sensum peccati, A custome in sinning, takes away the sense of sinne:
For Censuetudo peccand• Tollit sensum peccati, A custom in sinning, Takes away the sense of sin:
p-acp fw-la n1 fw-la fw-la fw-la, dt n1 p-acp vvg, vvz av dt n1 pp-f n1:
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1290
and when men become sencelesse, they proue sensuall and sottish, feeling no miserie, & therefore affecting no change.
and when men become senseless, they prove sensual and sottish, feeling no misery, & Therefore affecting no change.
cc c-crq n2 vvb j, pns32 vvb j cc j, vvg dx n1, cc av vvg dx n1.
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1291
And this shall suffice for the fift point. The sixt to be considered is, how we must turne to God.
And this shall suffice for the fift point. The sixt to be considered is, how we must turn to God.
cc d vmb vvi p-acp dt ord n1. dt ord pc-acp vbi vvn vbz, c-crq pns12 vmb vvi p-acp np1.
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1292
For, that any good worke may bee well done, and so accepted of God, it must bee done in due manner.
For, that any good work may be well done, and so accepted of God, it must be done in due manner.
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1293
Ahab and Iudas repented after a fashion, but it was not the right fashion. Many men make many turnings, but they bee not good and gracious.Ahab and Iudas repented After a fashion, but it was not the right fashion. Many men make many turnings, but they be not good and gracious.
np1 cc np1 vvn p-acp dt n1, cc-acp pn31 vbds xx dt j-jn n1. av-d n2 vvi d n2-vvg, cc-acp pns32 vbb xx j cc j.
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1294
The wicked doe many good thinges, but none well: and therefore their goodly workes are but goodly sinnes. The wicked do many good things, but none well: and Therefore their goodly works Are but goodly Sins.
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Lastly, the wicked doe not onely wi•ked things, but they haue withall a guise in doing them wickedly ▪ Dauid speaketh of some that transgresse maliciously. The wise man maketh mention of some that are Iewd in their paths. Salomon saith;
Lastly, the wicked do not only wi•ked things, but they have withal a guise in doing them wickedly ▪ David speaks of Some that transgress maliciously. The wise man makes mention of Some that Are Leud in their paths. Solomon Says;
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It is a pastime to a foole to doe (not that onely which is wicked,It is a pastime to a fool to do (not that only which is wicked,
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but to doe it also) wickedly. The sacrifice of the wicked (saith he) is an abhomination to the Lord:
but to do it also) wickedly. The sacrifice of the wicked (Says he) is an abomination to the Lord:
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how much more when hee bringeth it with a Wicked Minde. how much more when he brings it with a Wicked Mind.
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The wicked as Enoch sheweth, doe not only commit wicked actions, but they doe them wickedly. The wicked as Enoch shows, do not only commit wicked actions, but they do them wickedly.
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Considering therefore that the wicked haue a custome or fashion in their working, not onely to doe a sinfull action,
Considering Therefore that the wicked have a custom or fashion in their working, not only to do a sinful actium,
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but sometimes also (if not alway) to doe it sinfully, wee on the contrary are taught, not onely to see that all the works we do be good,
but sometime also (if not always) to do it sinfully, we on the contrary Are taught, not only to see that all the works we do be good,
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but that they be withall well, and not wickedly done, as many vse to do, and so marre that by the manner, which was good for the matter.
but that they be withal well, and not wickedly done, as many use to do, and so mar that by the manner, which was good for the matter.
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To come then to the point in hand. Wee must not onely turne to the Lord, but we must turn handsomely and holily.
To come then to the point in hand. we must not only turn to the Lord, but we must turn handsomely and holily.
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If Ahab had turned as he ought to haue done, hee should neuer haue beene reiected.
If Ahab had turned as he ought to have done, he should never have been rejected.
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That wee therefore turne aright from euerie euill vnto the Lord, we must obserue these rules that follow.
That we Therefore turn aright from every evil unto the Lord, we must observe these rules that follow.
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First, wee must turne in faith. For, Whatsoeuer is not of faith, is sinne.
First, we must turn in faith. For, Whatsoever is not of faith, is sin.
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Wee must beleeue that our turning is both good in it selfe, and good in vs, yea and for vs; we must believe that our turning is both good in it self, and good in us, yea and for us;
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yet not for any merit in it, but by the meere mercy of God, that doth in loue accept it,
yet not for any merit in it, but by the mere mercy of God, that does in love accept it,
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and of his mercie promise life and prosperitie, if wee will turne. Secondly, we must turne in the name of Christ.
and of his mercy promise life and Prosperity, if we will turn. Secondly, we must turn in the name of christ.
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Whatsoeuer y• doe (saith Paul ) whether in word or deede, doe all in the name of the Lord Iesus. Whatsoever y• do (Says Paul) whither in word or deed, do all in the name of the Lord Iesus.
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If wee would haue God accept and approue our conuersion, wee must conuert in the name of Christ.
If we would have God accept and approve our conversion, we must convert in the name of christ.
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If a man behold the Rain-bow, or the Sun being ready to set through a groue of trees, the trees will seeme brighter then otherwise they doe:
If a man behold the Rainbow, or the Sun being ready to Set through a grove of trees, the trees will seem Brighter then otherwise they do:
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and if a man looke through a blew glasse, all that hee seeth will seeme blew;
and if a man look through a blue glass, all that he sees will seem blue;
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so if the Lord behold our conuerting to him, in or through the righteousnesse of Christ, he will accept of it, nothing regarding the weaknesse of it,
so if the Lord behold our converting to him, in or through the righteousness of christ, he will accept of it, nothing regarding the weakness of it,
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as being hidden (is it were) from his eyes in the blood of Christ.
as being hidden (is it were) from his eyes in the blood of christ.
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Thirdly, wee must turne to God in consciencence of his commandement, euen because hee dooth commaund vs to turne vnto him. Fourthy, we must turne in sinceritie & vprighteousnesse of heart: Thirdly, we must turn to God in consciencence of his Commandment, even Because he doth command us to turn unto him. Fourthy, we must turn in sincerity & vprighteousnesse of heart:
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for if wee t•rne in shew, and not in truth, wee make a mocke of God:
for if we t•rne in show, and not in truth, we make a mock of God:
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like those of whom God saith, This people draw neere vnto mee with their lippes, but their heartes are farre from mee.
like those of whom God Says, This people draw near unto me with their lips, but their hearts Are Far from me.
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If we condemne sinne with our tongues, and take pleasure in it in our hearts, wee make our selues abhominable to the Lord, before whose sight all things lie bare and naked.
If we condemn sin with our tongues, and take pleasure in it in our hearts, we make our selves abominable to the Lord, before whose sighed all things lie bore and naked.
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Therefore Dauid saith, If I regard wickednes in my heart, the L•rd will not heare me.
Therefore David Says, If I regard wickedness in my heart, the L•rd will not hear me.
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Let vs •herefore (beloued) turne with the heart, heartily and sincerely.
Let us •herefore (Beloved) turn with the heart, heartily and sincerely.
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Cast aside (saith Peter ) all deceit and hypocrisies. They that deale truly (saith Solomon ) are Gods delight : Cast aside (Says Peter) all deceit and Hypocrisies. They that deal truly (Says Solomon) Are God's delight:
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so they that turne truly do please him at the heart.
so they that turn truly do please him At the heart.
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Iosiah is s•id to haue turned to the Lord, With all his heart, with all his soule and with all his might according to the Law of Moses. W•e cannot deceiue th• Lord. Josiah is s•id to have turned to the Lord, With all his heart, with all his soul and with all his might according to the Law of Moses. W•e cannot deceive th• Lord.
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For though the heart b•e deceitfull and wick•d aboue all things, yet the Lord doeth search it out and see it, For though the heart b•e deceitful and wick•d above all things, yet the Lord doth search it out and see it,
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and rewardeth euery man according to the fruit of his workes.
and Rewardeth every man according to the fruit of his works.
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Now a man may know whether he turne ••ncerely, or but in shew and superficially, by these three notes of true turning.
Now a man may know whither he turn ••ncerely, or but in show and superficially, by these three notes of true turning.
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First, if hee turne to God, because hee loueth him, and for his loue feareth to displease him,
First, if he turn to God, Because he loves him, and for his love fears to displease him,
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and not so much for feare of punishment, as the reprobate vse to doe.
and not so much for Fear of punishment, as the Reprobate use to do.
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Secondly, if he turne, because he detesteth sin as an enemy to the glory of God,
Secondly, if he turn, Because he detesteth since as an enemy to the glory of God,
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and to the saluation of his owne soule, and therefore laboureth with heart and hand against all his sinnes without exception.
and to the salvation of his own soul, and Therefore Laboureth with heart and hand against all his Sins without exception.
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Thirdly, if he turne not like the old Israelites, of whome the Psalmist saith, that when God slew them, they returned and sought him early:
Thirdly, if he turn not like the old Israelites, of whom the Psalmist Says, that when God slew them, they returned and sought him early:
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1333
but they flattered him with their mouth, for their heart was not vpright with him,
but they flattered him with their Mouth, for their heart was not upright with him,
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therefore (as many with vs vse to do after their solemne protestations of their repentance in the extreamitie of some sicknesse) they fell againe to their old byas,
Therefore (as many with us use to do After their solemn protestations of their Repentance in the extremity of Some sickness) they fell again to their old bias,
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and started aside like a deceitfull bow. Fiftly, wee must turne to the Lord cheerefully, and willingly.
and started aside like a deceitful bow. Fifty, we must turn to the Lord cheerfully, and willingly.
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Dauid commands his son Salomon to serue his God with a perfit heart, and with a willing mind.David commands his son Solomon to serve his God with a perfect heart, and with a willing mind.
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1337
As we must turne sincerely without simulation, so wee must turne cheerefully, not heauily, willingly: not as by constraint.
As we must turn sincerely without simulation, so we must turn cheerfully, not heavily, willingly: not as by constraint.
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As God loueth a cheerefull giuer, so hee loueth a cheerefull conuert. Feed the flock of God (saith Peter ) caring for it not by constraint, As God loves a cheerful giver, so he loves a cheerful convert. Feed the flock of God (Says Peter) caring for it not by constraint,
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but willingly, not for filthy lucre, but of a ready mind :but willingly, not for filthy lucre, but of a ready mind:
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so I say, turne to the Lord with care, and willingnes of mind, not as it were by compulsion or for feare:
so I say, turn to the Lord with care, and willingness of mind, not as it were by compulsion or for Fear:
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turn readily, not being mooued with hope of gaine, or credite with men, as many doe.
turn readily, not being moved with hope of gain, or credit with men, as many doe.
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1342
If there be a willing mind and a cheerefull affection, it is accepted; yea a cōstant & setled wil to turne, is of God accounted turning indeede.
If there be a willing mind and a cheerful affection, it is accepted; yea a constant & settled will to turn, is of God accounted turning indeed.
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1343
Now this alacrious and willing turning is perceiued two waies. First, by speedy turning. For cheerefulnes will be quicke, nimble, and speedy, not sluggish and lither. Dauid saith;
Now this alacrious and willing turning is perceived two ways. First, by speedy turning. For cheerfulness will be quick, nimble, and speedy, not sluggish and lither. David Says;
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I made haste & delaied not to keep thy commandements ; so we to shew our selues alacrious conuerts, must turne without delay.I made haste & delayed not to keep thy Commandments; so we to show our selves alacrious converts, must turn without Delay.
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The Spider espying a Serpentlying vnder the shade of the tree where she spinneth, maketh presently vnto her and poisoneth her: The Spider espying a Serpentlying under the shade of the tree where she spinneth, makes presently unto her and poisoneth her:
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so we must deale with our sins.
so we must deal with our Sins.
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For if they bee but let alone awhile they will get shelter within vs, and wil not very easily be remoued;
For if they be but let alone awhile they will get shelter within us, and will not very Easily be removed;
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1348
like the sea-Dragon, which if he be let goe vpon the land, maketh with his snowt a hollow trough with admirable celeritie.
like the sea-Dragon, which if he be let go upon the land, makes with his snout a hollow trough with admirable celerity.
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1349
Secondly, this cheereful turning is likewise very laborious. A willing mind makes a man very painefull.
Secondly, this cheerful turning is likewise very laborious. A willing mind makes a man very painful.
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1350
He that turnes vnto God cheerefully, wil striue exceedingly against his corruptions, and labour to please God in all things.
He that turns unto God cheerfully, will strive exceedingly against his corruptions, and labour to please God in all things.
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1351
He will not say with the sluggard, there is a Lion in the way, a Lion is in the streetes. He will not say with the sluggard, there is a lion in the Way, a lion is in the streets.
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1352
He will not say, yet a little sleep, a little slumber.
He will not say, yet a little sleep, a little slumber.
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1353
The slouthfull man turneth vpon his bed as a doore vpon the hinges, but so doth not he.
The slothful man turns upon his Bed as a door upon the hinges, but so does not he.
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1354
But hee makes haste to his businesse, and is very diligent and painefull in his workes.
But he makes haste to his business, and is very diligent and painful in his works.
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1355
The wicked are actiue, liuely, forward, & industrious in working wickednesse, wherefore then should not we be painefull and ready to do that which is good,
The wicked Are active, lively, forward, & Industria in working wickedness, Wherefore then should not we be painful and ready to do that which is good,
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1356
as to turne from sinne, and returne vnto God? Lastly, wee must turne to the Lord daily.
as to turn from sin, and return unto God? Lastly, we must turn to the Lord daily.
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1357
Wee must renew our repentance euery day.
we must renew our Repentance every day.
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1358
Reioyce euermore (saith Paul ) and pray continually. So I say, repent euermore, & return continually. Rejoice evermore (Says Paul) and pray continually. So I say, Repent evermore, & return continually.
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For we do sin daily, we transgresse continually, we offend euermore.
For we do sin daily, we transgress continually, we offend evermore.
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1360
So long as we liue vpō the earth, we shall not be free from sinne, we cannot bee free from sinning.
So long as we live upon the earth, we shall not be free from sin, we cannot be free from sinning.
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1361
Therefore we had need to repent and turne to God continually. Blessed are those, which doe perseuere in turning vnto the ende.
Therefore we had need to Repent and turn to God continually. Blessed Are those, which do persevere in turning unto the end.
av pns12 vhd n1 pc-acp vvi cc vvi p-acp np1 av-j. j-vvn vbr d, r-crq vdb vvi p-acp vvg p-acp dt n1.
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1362
There is no shame in turning to God, all the shame is in turning from him.
There is no shame in turning to God, all the shame is in turning from him.
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And thus much concerning the sixt point. It remaineth now to speake of the seuenth, and the last, to wit:
And thus much Concerning the sixt point. It remains now to speak of the Seventh, and the last, to wit:
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1364
Wherefore we must turne. For whosoeuer worketh, must in reason propound the end of his worke vnto himselfe. Wherefore we must turn. For whosoever works, must in reason propound the end of his work unto himself.
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1365
And he that will doe any good worke well, must doe it, not onely in a good maner,
And he that will do any good work well, must do it, not only in a good manner,
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& by good means, but also to a good ende.
& by good means, but also to a good end.
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1367
The ende why wee must turne to the Lord, is double, supreme and subordinate, greater or lesser.
The end why we must turn to the Lord, is double, supreme and subordinate, greater or lesser.
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1368
The maine and highest end of our turning, ought to be the glory of God. Therefore Paul saith:
The main and highest end of our turning, ought to be the glory of God. Therefore Paul Says:
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1369
Whether y• eate, or drinke, or whatsoeuer else ye doe, •oe all to the glory of God. Whither y• eat, or drink, or whatsoever Else you do, •oe all to the glory of God.
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1370
The subordinate and inferiour end is manifold.
The subordinate and inferior end is manifold.
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1371
First, that wee may shewe our selues of the number of Christs sheepe, which must all be gathered together into one fold,
First, that we may show our selves of the number of Christ sheep, which must all be gathered together into one fold,
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and conuerted from their indirect and crooked waies.
and converted from their indirect and crooked ways.
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1373
Secondly, that we may gather assurance to our selues of our eternall predestination, to perpetuall blessednes,
Secondly, that we may gather assurance to our selves of our Eternal predestination, to perpetual blessedness,
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1374
and that we are out of the ranke of reprobates, whom God hath reiected, and prepared for the day of euill.
and that we Are out of the rank of Reprobates, whom God hath rejected, and prepared for the day of evil.
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1375
Thirdly, that we may adorne the profession of Christianitie, which wee haue taken vpon vs. Fourthly, that wee may stop the mouthes of Atheists, Papists, Thirdly, that we may adorn the profession of Christianity, which we have taken upon us Fourthly, that we may stop the mouths of Atheists, Papists,
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1376
and all dissolute and desperate catiues, that take vpon them with open mouthes, to blaspheme & bark against our religion,
and all dissolute and desperate catiues, that take upon them with open mouths, to Blaspheme & bark against our Religion,
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1377
for the sinnes and irregularities of the multitude amongst vs. Fiftly, that we may allure men to the liking both of vs,
for the Sins and irregularities of the multitude among us Fifty, that we may allure men to the liking both of us,
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1378
and of our contemned profession, and also to stir them to conuert, and glorifie God.
and of our contemned profession, and also to stir them to convert, and Glorify God.
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1379
Therefore our Sauiour saith, Let your light so shine before men, that they may see your good workes,
Therefore our Saviour Says, Let your Light so shine before men, that they may see your good works,
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and glorifie your Father which is in heauē. and Glorify your Father which is in heaven.
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1381
And likewise Peter, Abstain from fleshly lusts, and haue your couersation honest among the Gentils, that they which speake euil of you,
And likewise Peter, Abstain from fleshly Lustiest, and have your Conversation honest among the Gentiles, that they which speak evil of you,
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1382
as of euil doers, may by your good workes, which they shal see, glorifie God in the day of visitation. as of evil doers, may by your good works, which they shall see, Glorify God in the day of Visitation.
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1383
This shall suffice for these seuen points, and for this doctrine of turning to the Lorde.
This shall suffice for these seuen points, and for this Doctrine of turning to the Lord.
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Let vs now see how this doctrine may be applied for our vse and benefit, and so we will conclude.
Let us now see how this Doctrine may be applied for our use and benefit, and so we will conclude.
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1385
The vse is either of reprehension or exhortation. First, the consideratiō of these things, serueth to condemne al those which refuse to turne,
The use is either of reprehension or exhortation. First, the consideration of these things, serveth to condemn all those which refuse to turn,
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1386
but wil (notwithstanding al admonitions) run on without repentance, to the dishonour of God, the offence of his people, the griefe of their friends,
but will (notwithstanding all admonitions) run on without Repentance, to the dishonour of God, the offence of his people, the grief of their Friends,
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1387
and destruction of their owne soules.
and destruction of their own Souls.
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1388
These men (to vse the words of the Prophet) doe draw iniquitie with cords of vanity, and sinne as with ca•tropes. These men (to use the words of the Prophet) do draw iniquity with cords of vanity, and sin as with ca•tropes.
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1389
These mē (as the Lord speaketh of the Israelites ) are wise to the diuell, but to doe well, they haue no knowledge.
These men (as the Lord speaks of the Israelites) Are wise to the Devil, but to do well, they have no knowledge.
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1390
They take great paines to doe wickedly: and as Dauid saith of Doeg, they loue euil more then good.
They take great pains to do wickedly: and as David Says of Doeg, they love evil more then good.
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1391
These are the fooles that make but a mock of sinne. These are they that esteeme the Prophets words as wind, and their m•nacies as mockes.
These Are the Fools that make but a mock of sin. These Are they that esteem the prophets words as wind, and their m•nacies as mocks.
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1392
These like those, of whom the Prophet Ieremy speaketh, haue made their faces harder then a stone, and haue refused to returne.
These like those, of whom the Prophet Ieremy speaks, have made their faces harder then a stone, and have refused to return.
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1393
A stone will be battered with an hammer, and worne in the end with continuall dropping;
A stone will be battered with an hammer, and worn in the end with continual dropping;
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1394
but these men will neither be brused with the hammer of the law, nor mollified with the oyly drops of the Gospel, which are daily falling vpon them.
but these men will neither be Bruised with the hammer of the law, nor mollified with the oily drops of the Gospel, which Are daily falling upon them.
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1395
Men they are not, but monsters, of a prodigious, luxurious, & rebellious disposition;
Men they Are not, but monsters, of a prodigious, luxurious, & rebellious disposition;
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1396
to whom belongeth eternall confusion of face, which they cannot possibly escape without serious and sound repentance of sinne,
to whom belongeth Eternal confusion of face, which they cannot possibly escape without serious and found Repentance of sin,
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1397
and turning vnto God, before it be too late.
and turning unto God, before it be too late.
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1398
Secondly, all those are here to be reprehended, which deferre their conuersion from day to day, like many bad pay-ma•sters. Secondly, all those Are Here to be reprehended, which defer their conversion from day to day, like many bad pay-ma•sters.
ord, d d vbr av pc-acp vbi vvn, r-crq vvi po32 n1 p-acp n1 p-acp n1, av-j d j j.
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1399
As Foelix said to Paul, Goe thy way for this time, and when I haue a conuenient time, I will call for thee:
As Felix said to Paul, Go thy Way for this time, and when I have a convenient time, I will call for thee:
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so they will turne, when they haue a conuenient time to turne in.
so they will turn, when they have a convenient time to turn in.
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1401
They haue oxen to p•oue, wiues to looke too, or dead to burie, they cannot (nay they will not) come yet, they haue not leisure to turne as yet.
They have oxen to p•oue, wives to look too, or dead to bury, they cannot (nay they will not) come yet, they have not leisure to turn as yet.
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1402
They can turne their religion with the weather-cocke, they can fit their profession (as Millers doe their sayles) for euery winde,
They can turn their Religion with the weathercock, they can fit their profession (as Millers doe their sails) for every wind,
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1403
how contrarie soeuer it be, they can turn any whither, but to God. These men may indeed be ashamed of their turning, & that with good cause:
how contrary soever it be, they can turn any whither, but to God. These men may indeed be ashamed of their turning, & that with good cause:
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1404
and that they may shame their former turnings, let them fire the wheele of their turning deuises, and returne to God.
and that they may shame their former turnings, let them fire the wheel of their turning devises, and return to God.
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1405
Otherwise they shewe themselues to bee of the nature of the Moone, whereon the Church doth set her feete,
Otherwise they show themselves to be of the nature of the Moon, whereon the Church does Set her feet,
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1406
and to be the natural children of the world, which is made of turning mettall,
and to be the natural children of the world, which is made of turning mettle,
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1407
and is constant in nothing but in inconstancie, changing her face as often as the Chamaeleon dooth her colour.
and is constant in nothing but in inconstancy, changing her face as often as the Chamaeleon doth her colour.
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1408
Thirdly, all those are to be condemned, which wil leaue some of their sins, but will not part from all.
Thirdly, all those Are to be condemned, which will leave Some of their Sins, but will not part from all.
ord, d d vbr pc-acp vbi vvn, r-crq vmb vvi d pp-f po32 n2, cc-acp vmb xx vvi p-acp d.
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1409
They will needes entertaine one at the least, as their darling. But Iames saith, Lay a part all filthinesse.
They will needs entertain one At the least, as their darling. But James Says, Lay a part all filthiness.
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1410
God forbiddeth vs to choose any of the waies of the wicked.
God forbiddeth us to choose any of the ways of the wicked.
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1411
As there is no brooke so small, no riuer so little, but will bring a man to the sea, if hee will follow it:
As there is no brook so small, no river so little, but will bring a man to the sea, if he will follow it:
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1412
so there is no sinne so small, nor yet any of the wicked mās waies whatsoeuer,
so there is no sin so small, nor yet any of the wicked men ways whatsoever,
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1413
but if a man addict his heart vnto them & follow them to the end, they will leade • man to the pit of perdition,
but if a man addict his heart unto them & follow them to the end, they will lead • man to the pit of perdition,
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1414
and to a wide & bottomlesse gulfe of euerlasting horrours, and horrible tortures. Fourthly, those are conuinced of vnorderly turning, which turn from one sinne vnto an other,
and to a wide & bottomless gulf of everlasting horrors, and horrible tortures. Fourthly, those Are convinced of unorderly turning, which turn from one sin unto an other,
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1415
and not from their sinnes vnto God, as we are here exhorted. Some turne from their prodigalitie, to couetousnesse:
and not from their Sins unto God, as we Are Here exhorted. some turn from their prodigality, to covetousness:
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1416
some from foolish humility, to humble pride:
Some from foolish humility, to humble pride:
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1417
some from sottish ignorance, & leadennesse of spirit, to captious curiosity, and to a spirituall lunacie, being ready to run wilde with their owne light.
Some from sottish ignorance, & leadennesse of Spirit, to captious curiosity, and to a spiritual lunacy, being ready to run wild with their own Light.
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1418
What is this but with Aesops fish to leap out of the frying pan into the fire, to escape bushes,
What is this but with Aesops Fish to leap out of the frying pan into the fire, to escape Bushes,
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1419
& fall among brambles? But the Lord will haue vs turn to him. O Israel, if thou returne, returne vnto mee, saith the Lord.
& fallen among brambles? But the Lord will have us turn to him. Oh Israel, if thou return, return unto me, Says the Lord.
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1420
The Thessalonians turned to God frō idols, to serue the liuing and true God.
The Thessalonians turned to God from Idols, to serve the living and true God.
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1421
When we relinquish one extreame, we must not run to the other, but we must keepe the meane. To conclude this text:
When we relinquish one extreme, we must not run to the other, but we must keep the mean. To conclude this text:
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1422
wee all, both old and young, rich and poore, high and low, wee are all (I say) taught and admonished to repent of all our sins, and with speed to turne vnto the Lord.
we all, both old and young, rich and poor, high and low, we Are all (I say) taught and admonished to Repent of all our Sins, and with speed to turn unto the Lord.
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1423
Breake vp your fallow ground for it is time to seeke the Lord. Break up your fallow ground for it is time to seek the Lord.
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1424
Bee circumcised to the Lord, an• take away the fore-skins of your hearts, lest my wrath come •orth like fire, be circumcised to the Lord, an• take away the foreskins of your hearts, lest my wrath come •orth like fire,
vbb vvn p-acp dt n1, n1 vvb av dt n2 pp-f po22 n2, cs po11 n1 vvb av j n1,
(6) sermon (DIV1)
71
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1425
and burne, that none can quench it.
and burn, that none can quench it.
cc vvi, cst pix vmb vvi pn31.
(6) sermon (DIV1)
71
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1426
How long will •ee iudge vniustly, and accept the persons of the wicked? Do right to the poore and fatherlesse, do iustice to the needy. How long will •ee judge unjustly, and accept the Persons of the wicked? Do right to the poor and fatherless, do Justice to the needy.
c-crq av-j vmb vbi n1 av-j, cc vvi dt n2 pp-f dt j? vdb vvi p-acp dt j cc j, vdb n1 p-acp dt j.
(6) sermon (DIV1)
71
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1427
O•e skornfull, how long will yee take pleasure in skorning? O yee fooles, Pro. 3. •7. O•e skornfull, how long will ye take pleasure in scorning? O ye Fools, Pro 3. •7.
vbr j, c-crq av-j vmb pn22 vvi n1 p-acp vvg? sy pn22 n2, np1 crd n1.
(6) sermon (DIV1)
71
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1428
how long will ye ha•e knowledge ? Will not the Lord haue vs to with holde the good from th• owners thereof,how long will you ha•e knowledge? Will not the Lord have us to with hold the good from th• owners thereof,
q-crq av-j vmb pn22 vvi n1? n1 xx dt n1 vhi pno12 pc-acp p-acp vvi dt j p-acp n1 n2 av,
(6) sermon (DIV1)
71
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1429
and shal we dare to withdraw or withhold our selues from him, whose goods we are in man• respects? Hee that turneth not vnto God, withholdeth himselfe from God,
and shall we Dare to withdraw or withhold our selves from him, whose goods we Are in man• respects? He that turns not unto God, withholdeth himself from God,
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(6) sermon (DIV1)
71
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1430
and locketh himselfe vp in the diuells holde.
and locketh himself up in the Devils hold.
cc vvz px31 p-acp p-acp dt ng1 n1.
(6) sermon (DIV1)
71
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1431
Maist thou not say vnto thy neighbor, Goe, and come againe, and to morrow will I giue thee,
Mayest thou not say unto thy neighbour, Go, and come again, and to morrow will I give thee,
vm2 pns21 xx vvi p-acp po21 n1, vvb, cc vvb av, cc p-acp n1 vmb pns11 vvb pno21,
(6) sermon (DIV1)
71
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1432
if thou now haue it? And wilt thou now denie the Lord, that comes vnto thee for his owne, which nowe thou hast in thine handes to giue him,if thou now have it? And wilt thou now deny the Lord, that comes unto thee for his own, which now thou hast in thine hands to give him,
cs pns21 av vhi pn31? cc vm2 pns21 av vvi dt n1, cst vvz p-acp pno21 p-acp po31 d, r-crq av pns21 vh2 p-acp po21 n2 pc-acp vvi pno31,
(6) sermon (DIV1)
71
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1433
if thou list to part (if part) from it? We are forbidden to wrong & to rob our neighbor,
if thou list to part (if part) from it? We Are forbidden to wrong & to rob our neighbour,
cs pns21 vvb pc-acp vvi (cs n1) p-acp pn31? pns12 vbr vvn pc-acp vvi cc pc-acp vvi po12 n1,
(6) sermon (DIV1)
71
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1434
yea (saith the Lord) the work-man• hire shall not abide with thee vnto the morning ;
yea (Says the Lord) the work-man• hire shall not abide with thee unto the morning;
uh (vvz dt n1) dt j n1 vmb xx vvi p-acp pno21 p-acp dt n1;
(6) sermon (DIV1)
71
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1435
meaning, without his consent or leaue. meaning, without his consent or leave.
vvg, p-acp po31 n1 cc vvi.
(6) sermon (DIV1)
71
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1436
And shall we presume to rob the Lord, to wrong the Lord, or to deteine any thing from the Lord,
And shall we presume to rob the Lord, to wrong the Lord, or to detain any thing from the Lord,
cc vmb pns12 vvi pc-acp vvi dt n1, pc-acp vvi dt n1, cc pc-acp vvi d n1 p-acp dt n1,
(6) sermon (DIV1)
71
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1437
though but for a night, without his leaue & licence? Thou art the Lord•, then turne vnto him, delay no time, withhold not thy selfe a moment from him.
though but for a night, without his leave & licence? Thou art the Lord•, then turn unto him, Delay no time, withhold not thy self a moment from him.
cs cc-acp p-acp dt n1, p-acp po31 n1 cc n1? pns21 vb2r dt np1, av vvb p-acp pno31, vvb dx n1, vvb xx po21 n1 dt n1 p-acp pno31.
(6) sermon (DIV1)
71
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1438
Thou hast no leaue, therefore leaue to loiter, and returne with speed. Thou art happie thou hast so good an owner, so kind a Master.
Thou hast no leave, Therefore leave to loiter, and return with speed. Thou art happy thou hast so good an owner, so kind a Master.
pns21 vh2 dx n1, av vvb pc-acp vvi, cc vvi p-acp n1. pns21 vb2r j pns21 vh2 av j dt n1, av j dt n1.
(6) sermon (DIV1)
71
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1439
Paul will not haue man and wife departe asunder for a time, without mutuall consent. Paul will not have man and wife depart asunder for a time, without mutual consent.
np1 vmb xx vhi n1 cc n1 vvi av p-acp dt n1, p-acp j n1.
(6) sermon (DIV1)
71
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1440
And darest thou depart frō god without his leaue? Darest thou tarry away without his liking? Is there any safety,
And Darest thou depart from god without his leave? Darest thou tarry away without his liking? Is there any safety,
cc vv2 pns21 vvi p-acp n1 p-acp po31 n1? vv2 pns21 vvi av p-acp po31 n-vvg? vbz pc-acp d n1,
(6) sermon (DIV1)
71
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1441
but vnder his wings? Was not Eue made a prey to the serpent, when she was absent from her husband? Is there any peace without Gods pardon,
but under his wings? Was not Eue made a prey to the serpent, when she was absent from her husband? Is there any peace without God's pardon,
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(6) sermon (DIV1)
71
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1442
or is there any pardon without mans penitency? In what a wretched condition is the malefactour apprehended & attached of high treason without the kings pardon? Is not his life a death,
or is there any pardon without men Penitency? In what a wretched condition is the Malefactor apprehended & attached of high treason without the Kings pardon? Is not his life a death,
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(6) sermon (DIV1)
71
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1443
and his death a horrour? Paul would not giue place by subiectiō for an houre to the false brethren.
and his death a horror? Paul would not give place by subjection for an hour to the false brothers.
cc po31 n1 dt n1? np1 vmd xx vvi n1 p-acp n1 p-acp dt n1 p-acp dt j n2.
(6) sermon (DIV1)
71
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1444
So we should not yeeld to the diuell a iot. So we should not yield to the Devil a jot.
av pns12 vmd xx vvi p-acp dt n1 dt n1.
(6) sermon (DIV1)
71
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1445
And as soone as hee saw Peter play a trick of simulation, he did incontinently rebuke him:
And as soon as he saw Peter play a trick of simulation, he did incontinently rebuke him:
cc c-acp av c-acp pns31 vvd np1 vvb dt n1 pp-f n1, pns31 vdd av-j vvi pno31:
(6) sermon (DIV1)
71
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1446
so wee ought presently to reforme our waies, so soone as euer we doe perceiue that we tread awry, or wander out.
so we ought presently to reform our ways, so soon as ever we do perceive that we tread awry, or wander out.
av pns12 vmd av-j pc-acp vvi po12 n2, av av c-acp av pns12 vdb vvi cst pns12 vvb av, cc vvi av.
(6) sermon (DIV1)
71
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1447
Shall Paul trauell in birth, vntill Christ bee formed in the Galatians, and they restored to him,
Shall Paul travel in birth, until christ be formed in the Galatians, and they restored to him,
vmb np1 n1 p-acp n1, p-acp np1 vbb vvn p-acp dt njp2, cc pns32 vvd p-acp pno31,
(6) sermon (DIV1)
71
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1448
and shall wee be carelesse of our selues? shall not we be (as it wer•) in trauel and continuall torment till Christ be formed in vs, and we formed to him? Shall Paul pray that the Corinthians may do none euil,
and shall we be careless of our selves? shall not we be (as it wer•) in travel and continual torment till christ be formed in us, and we formed to him? Shall Paul pray that the Corinthians may do none evil,
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(6) sermon (DIV1)
71
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1449
and shall not wee labour for our selues against all euill? Shall Paul be ready to bewaile those, which hauing sinned do not repent of their vncleannes, fornication,
and shall not we labour for our selves against all evil? Shall Paul be ready to bewail those, which having sinned do not Repent of their uncleanness, fornication,
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(6) sermon (DIV1)
71
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1450
and wantonnes, and shall not wee lament, relent, and repent for our own sins? Do we not know that tribulation belongeth vnto those, that will not turn vnto God? Ashur shall be his king, because they refused to conuert.
and wantonness, and shall not we lament, relent, and Repent for our own Sins? Do we not know that tribulation belongeth unto those, that will not turn unto God? Ashur shall be his King, Because they refused to convert.
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(6) sermon (DIV1)
71
Page 182
1451
Amos speaketh of some that swallow vp the poore, which are the creatures of God as well as the rich. And Agur saith; Amos speaks of Some that swallow up the poor, which Are the creatures of God as well as the rich. And Agur Says;
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(6) sermon (DIV1)
71
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1452
There is a generation, whose teeth are as swordes, and their iawes as kniues, (horrible and bloody mo•sters) to eate vp the afflicted out of the earth, There is a generation, whose teeth Are as swords, and their Jaws as knives, (horrible and bloody mo•sters) to eat up the afflicted out of the earth,
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(6) sermon (DIV1)
71
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1453
and the poore from among men. and the poor from among men.
cc dt j p-acp p-acp n2.
(6) sermon (DIV1)
71
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1454
Shal any men, can any men be •hus brutish, barbarous, and cruell hearted to their brethren, to their owne flesh? and shall we do nothing vnto our sinnes, which are the gangreues,
Shall any men, can any men be •hus brutish, barbarous, and cruel hearted to their brothers, to their own Flesh? and shall we do nothing unto our Sins, which Are the gangreues,
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(6) sermon (DIV1)
71
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1455
and the plague-sores of our soules, and vtter enemies to our peace and safety? shall wee let them alone, shall we stand still,
and the plague-sores of our Souls, and utter enemies to our peace and safety? shall we let them alone, shall we stand still,
cc dt n2 pp-f po12 n2, cc j n2 p-acp po12 n1 cc n1? vmb pns12 vvi pno32 av-j, vmb pns12 vvi av,
(6) sermon (DIV1)
71
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1456
& suffer them to destroy vs? O daughter Babel, worthy to bee destroyed ! And is not sinne the daughter of the diuell, and the Babel of the soule,
& suffer them to destroy us? Oh daughter Babel, worthy to be destroyed! And is not sin the daughter of the Devil, and the Babel of the soul,
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(6) sermon (DIV1)
71
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1457
as worthy to bee destroyed? Blessed (saith the Psalmist) shall hee be (not seeme,
as worthy to be destroyed? Blessed (Says the Psalmist) shall he be (not seem,
c-acp j pc-acp vbi vvn? vvn (vvz dt n1) vmb pns31 vbb (xx vvi,
(6) sermon (DIV1)
71
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1458
nor called) that taketh and dasheth thy children against the stones :
nor called) that Takes and dasheth thy children against the stones:
ccx vvd) d vvz cc vvz po21 n2 p-acp dt n2:
(6) sermon (DIV1)
71
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1459
euen so blessed shall that man be (I say bee) that dasheth his sinnes in peeces, and killeth the killing corruption of his heart, which like the fire saith not, It is enough :
even so blessed shall that man be (I say be) that dasheth his Sins in Pieces, and kills the killing corruption of his heart, which like the fire Says not, It is enough:
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(6) sermon (DIV1)
71
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1460
and like the Crocodile, will grow so long as it hath any life, vnlesse it be both pressed and oppressed. If Dauid crie out.
and like the Crocodile, will grow so long as it hath any life, unless it be both pressed and oppressed. If David cry out.
cc av-j dt n1, vmb vvi av av-j c-acp pn31 vhz d n1, cs pn31 vbb d vvn cc vvn. cs np1 vvb av.
(6) sermon (DIV1)
71
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1461
Woe is vnto me, that I remaine in Meshek, and dwell in the tents of Kedar; Woe is unto me, that I remain in Meshek, and dwell in the tents of Kedar;
n1 vbz p-acp pno11, cst pns11 vvb p-acp vvi, cc vvi p-acp dt n2 pp-f np1;
(6) sermon (DIV1)
71
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1462
haue not we cause to lamēt, that we remaine in our sinnes, and for that not onely sinne dwelleth in vs, but we also in sinne:
have not we cause to lament, that we remain in our Sins, and for that not only sin dwells in us, but we also in sin:
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(6) sermon (DIV1)
71
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1463
as it is to be feared, many of vs may truly say as much, if we did search our selues narowly. Dauid could say:
as it is to be feared, many of us may truly say as much, if we did search our selves narrowly. David could say:
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(6) sermon (DIV1)
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1464
My soule hath too long dwelt with him that hateth peace. My soul hath too long dwelled with him that hates peace.
po11 n1 vhz av av-j vvn p-acp pno31 cst vvz n1.
(6) sermon (DIV1)
71
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1465
Wherefore then should not we be wearie of our sinnes, which are sworne enemies to all true peace? Amos maketh mention of some, that desire the Sabbath were gone, that they might sell their corne deere, and falsifie their weights: Wherefore then should not we be weary of our Sins, which Are sworn enemies to all true peace? Amos makes mention of Some, that desire the Sabbath were gone, that they might fell their corn deer, and falsify their weights:
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(6) sermon (DIV1)
71
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1466
yea, that they might buy the poore for siluer, and the needie for shooes. Their delay was as death vnto them.
yea, that they might buy the poor for silver, and the needy for shoes. Their Delay was as death unto them.
uh, cst pns32 vmd vvi dt j p-acp n1, cc dt j p-acp n2. po32 n1 vbds p-acp n1 p-acp pno32.
(6) sermon (DIV1)
71
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1467
Shall any man make so much haste for filthy lucre, and to worke heinous iniquitie,
Shall any man make so much haste for filthy lucre, and to work heinous iniquity,
vmb d n1 vvi av d n1 p-acp j n1, cc pc-acp vvi j n1,
(6) sermon (DIV1)
71
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1468
and shall wee linger the time, and deferre to do good, to turne from our sinnes vnto God ▪ Dauid was grieued, because he saw men that kept not the word of God:
and shall we linger the time, and defer to do good, to turn from our Sins unto God ▪ David was grieved, Because he saw men that kept not the word of God:
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(6) sermon (DIV1)
71
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1469
& shal not we be grieued for our selues, when wee breake the commaundements of God,
& shall not we be grieved for our selves, when we break the Commandments of God,
cc vmb xx pns12 vbi vvn p-acp po12 n2, c-crq pns12 vvb dt n2 pp-f np1,
(6) sermon (DIV1)
71
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1470
and demonstrate our griefe by our true turning vnto him? Must Ierusalem mourn, because the children of Iudah haue set their abhominations in the house of God,
and demonstrate our grief by our true turning unto him? Must Ierusalem mourn, Because the children of Iudah have Set their abominations in the house of God,
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(6) sermon (DIV1)
71
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1471
and shall we be ioyfull and careles, while our hearts, which are the houses of the holy Ghost, are polluted with abhominable corruptions, whereof we haue not all of vs as yet truly repented,
and shall we be joyful and careless, while our hearts, which Are the houses of the holy Ghost, Are polluted with abominable corruptions, whereof we have not all of us as yet truly repented,
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(6) sermon (DIV1)
71
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1472
as our liues doe testifie? Yea, rather let vs repent, and turne againe vnto the Lord,
as our lives do testify? Yea, rather let us Repent, and turn again unto the Lord,
c-acp po12 n2 vdb vvi? uh, av-c vvb pno12 vvi, cc vvi av p-acp dt n1,
(6) sermon (DIV1)
71
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1473
and then we may indeed reioyce.
and then we may indeed rejoice.
cc av pns12 vmb av vvi.
(6) sermon (DIV1)
71
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1474
Was Ieremie sore vexed for the hurt of the daughter of his people? Shall his eye cast out riuers of water for her destruction? And shal not we lament for our owne hurt,
Was Ieremie soar vexed for the hurt of the daughter of his people? Shall his eye cast out Rivers of water for her destruction? And shall not we lament for our own hurt,
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(6) sermon (DIV1)
71
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1475
for defacing of Gods image within vs, and for the many grieuous wounds of our soules? Must Christ be nayled to the Crosse for thy sinnes,
for defacing of God's image within us, and for the many grievous wounds of our Souls? Must christ be nailed to the Cross for thy Sins,
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(6) sermon (DIV1)
71
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1476
and pearced with a speare to the heart for thy wickednesse;
and pierced with a spear to the heart for thy wickedness;
cc vvd p-acp dt n1 p-acp dt n1 p-acp po21 n1;
(6) sermon (DIV1)
71
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1477
and wilt not thou turne from them, and forsake them? Shal he grone, and sigh,
and wilt not thou turn from them, and forsake them? Shall he groan, and sighs,
cc vm2 xx pns21 vvi p-acp pno32, cc vvi pno32? vmb pns31 vvi, cc n1,
(6) sermon (DIV1)
71
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1478
and sob, shall he sweate water and bloud for thy sinnes, and wilt thou yet delight in them, wilt thou not forsake and leaue them? knowest thou not that Christ bare our sinnes vpon the Crosse, that we should die to sinne, and liue in righteousnesse? Paul saith, that Christ gaue himselfe for vs, that hee might redeem vs from all iniquitie,
and sob, shall he sweat water and blood for thy Sins, and wilt thou yet delight in them, wilt thou not forsake and leave them? Knowest thou not that christ bore our Sins upon the Cross, that we should die to sin, and live in righteousness? Paul Says, that christ gave himself for us, that he might Redeem us from all iniquity,
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(6) sermon (DIV1)
71
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1479
and purge vs to be a peculiar people vnto himselfe, Zealous of good workes. Therefore, to shew our selues to be the redeemed of Christ, we must turne from our sinnes,
and purge us to be a peculiar people unto himself, Zealous of good works. Therefore, to show our selves to be the redeemed of christ, we must turn from our Sins,
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(6) sermon (DIV1)
71
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1480
and follow the workes of pietie and iustice.
and follow the works of piety and Justice.
cc vvi dt n2 pp-f n1 cc n1.
(6) sermon (DIV1)
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1481
As there is no agreement betweene God and the Diuell, betweene Christ and Beliall, betweene light, and darknesse:
As there is no agreement between God and the devil, between christ and Belial, between Light, and darkness:
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as there is mortall enmitie betweene the Eagle and the Swan, betweene the Turtle and the Pyralis, betweene the Ichneumon and Waspe, the Rauen and the Leriot, one of them iarring and warring with an other:
as there is Mortal enmity between the Eagl and the Swan, between the Turtle and the Pyralis, between the Ichneumon and Waspe, the Raven and the Leriot, one of them jarring and warring with an other:
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so let there be no concord betwixt the• and thy sinnes, but as they contend against thy soule,
so let there be no concord betwixt the• and thy Sins, but as they contend against thy soul,
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so doe thou wage warre with them, and cease not till thou haue gotten conquest ouer them.
so do thou wage war with them, and cease not till thou have got conquest over them.
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And as Peter saith of the faithfull in his time; And as Peter Says of the faithful in his time;
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that they were as sheepe going astray, but are now returned vnthe Sheepheard and Bishop of their soules:
that they were as sheep going astray, but Are now returned vnthe Shepherd and Bishop of their Souls:
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euen so, though ye haue bene in time past straglers from the Lorde, and transgressours of his lawe,
even so, though you have be in time passed stragglers from the Lord, and transgressors of his law,
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yet now repent of your sinnes, and turne againe vnto him;
yet now Repent of your Sins, and turn again unto him;
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so shall Sathan be grieued, his members silenced, the godly edified, your selues comforted, and God glorified;
so shall Sathan be grieved, his members silenced, the godly edified, your selves comforted, and God glorified;
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vnto whom be rendered all honour, praise and glory, in the Church, and of the Church, •or euer and euer. Amen. Trin-vni Deo Gloria.
unto whom be rendered all honour, praise and glory, in the Church, and of the Church, •or ever and ever. Amen. Trinity God Gloria.
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