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THE Right Ordering Of the CONVERSATION. PSAL. 50. ult. And to him that ordereth his conversation aright, will I shew the salvation of God.
THE Right Ordering Of the CONVERSATION. PSALM 50. ult. And to him that Ordereth his Conversation aright, will I show the salvation of God.
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THe subject of my Text is a matter of the greatest importance that can be,
THe Subject of my Text is a matter of the greatest importance that can be,
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whether you respect the duty on mans part, or the promise on Gods part, depending thereupon.
whither you respect the duty on men part, or the promise on God's part, depending thereupon.
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Mans conversation, or Gods salvation, the ordering of the one, and the shewing of the other, the difficulty of the former,
men Conversation, or God's salvation, the ordering of the one, and the showing of the other, the difficulty of the former,
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and the excellency of the latter:
and the excellency of the latter:
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or else in the third place, if you look to the connexion and knitting of the one to the other,
or Else in the third place, if you look to the connexion and knitting of the one to the other,
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for the duty or qualification required: It is generall, full, comprehensive, and includes all particular duties elsewhere required;
for the duty or qualification required: It is general, full, comprehensive, and includes all particular duties elsewhere required;
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for he that ordereth his conversation aright, must direct all the passages and steps thereof holily, in the several kinds thereof:
for he that Ordereth his Conversation aright, must Direct all the passages and steps thereof holily, in the several Kinds thereof:
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And for the promise annexed, it is also as large, and full, and compriseth all the particular promises in the word, both concerning this life,
And for the promise annexed, it is also as large, and full, and compriseth all the particular promises in the word, both Concerning this life,
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and that which is to come; safety, succour, supply, protection, deliverance, yea glorification; and what not, are contained under the salvation promised in my text.
and that which is to come; safety, succour, supply, protection, deliverance, yea glorification; and what not, Are contained under the salvation promised in my text.
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Before we proceed let us view a little the context, or coherence, wherein take notice of these two particulars.
Before we proceed let us view a little the context, or coherence, wherein take notice of these two particulars.
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First, how carefull God is even where he denounceth the extream judgements against sinners, yet even there to add the sweetest promises to the consolation of his people:
First, how careful God is even where he Denounceth the extreme Judgments against Sinners, yet even there to add the Sweetest promises to the consolation of his people:
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for verse 21. he tells the wicked he will reprove them, and set their sins before them in order (as it were in battail array) and verse 22. speaks of tearing of them in pieces,
for verse 21. he tells the wicked he will reprove them, and Set their Sins before them in order (as it were in battle array) and verse 22. speaks of tearing of them in Pieces,
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so that there be none to deliver them:
so that there be none to deliver them:
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yet here verse 23. annexeth the promise of salvation to his people, lest they should be discouraged;
yet Here verse 23. annexeth the promise of salvation to his people, lest they should be discouraged;
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and declareth, that his severity to the one, should not hinder his bounty and mercy to the other.
and Declareth, that his severity to the one, should not hinder his bounty and mercy to the other.
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Secondly, observe here verse 23. the sweet harmony betwixt praising of God, and ordering our conversation aright, betwixt a thankfull heart,
Secondly, observe Here verse 23. the sweet harmony betwixt praising of God, and ordering our Conversation aright, betwixt a thankful heart,
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and a well guided life, they are both couched together in one verse: as two loving companions unseparably knit together with a conjunction copulative:
and a well guided life, they Are both couched together in one verse: as two loving Sodales unseparably knit together with a conjunction copulative:
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and the one glorisieth God, and by consequence shall be glorified of God, and the other shall see the salvation of God,
and the one glorisieth God, and by consequence shall be glorified of God, and the other shall see the salvation of God,
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and by consequence did first honour and glorifie God:
and by consequence did First honour and Glorify God:
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the sum of the whole is, That vocal praise is never right, unless vital thankfulness follows,
the sum of the Whole is, That vocal praise is never right, unless vital thankfulness follows,
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and so to him that ordereth his conversation aright, will I shew the salvation of God.
and so to him that Ordereth his Conversation aright, will I show the salvation of God.
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Which words are an entire, full and substantial doctrine in themselves, take them asunder, and these particular propositions, or doctrinal truths, are contained.
Which words Are an entire, full and substantial Doctrine in themselves, take them asunder, and these particular propositions, or doctrinal truths, Are contained.
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1. That it is our duty, to order our coversation aright. 2. It is Gods bounty, to shew us his salvation.
1. That it is our duty, to order our Conversation aright. 2. It is God's bounty, to show us his salvation.
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3. The accomplishment of the latter dependeth on our performance of the former.
3. The accomplishment of the latter dependeth on our performance of the former.
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4. The consideration of the infallible truth of Gods shewing us his salvation, ought to be an encouragement to us, to make us careful in the ordering our conversation aright.
4. The consideration of the infallible truth of God's showing us his salvation, ought to be an encouragement to us, to make us careful in the ordering our Conversation aright.
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But all these particulars will fall under the handling of the full textual doctrine, which is this.
But all these particulars will fallen under the handling of the full textual Doctrine, which is this.
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To every one that orders his conversation aright, God will shew his salvation; To every one that order his Conversation aright, God will show his salvation;
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If we be agents in the former, God will surely make us patients in the latter.
If we be agents in the former, God will surely make us patients in the latter.
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For the opening of which doctrine, I will stand a little upon the explication of the words in the Text.
For the opening of which Doctrine, I will stand a little upon the explication of the words in the Text.
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First, what we are to understand by conversation, that is the way or course of his life, both in his thoughts, words,
First, what we Are to understand by Conversation, that is the Way or course of his life, both in his thoughts, words,
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and actions, wherein he converseth with God, man, or his own self.
and actions, wherein he Converseth with God, man, or his own self.
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It is a word of a large extent, it reacheth to mans whole life, and all the several passages and businesses thereof, some men can demean themselves pretty well in some businesse,
It is a word of a large extent, it reaches to men Whole life, and all the several passages and businesses thereof, Some men can demean themselves pretty well in Some business,
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and in some company, and on some occasions;
and in Some company, and on Some occasions;
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but if you look to the general frame and course of their lives, it is naught:
but if you look to the general frame and course of their lives, it is nought:
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but the promise in my text, is made to a man whose conversation is right.
but the promise in my text, is made to a man whose Conversation is right.
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That is the whole and all the parcels thereof, the tenour of his life is right, (for the main) both in his general and particular calling in his works of mercy to the needy. Secondly, of justice towards all. Thirdly of piety towards God. Fourthly of sobriety towards himself.
That is the Whole and all the parcels thereof, the tenor of his life is right, (for the main) both in his general and particular calling in his works of mercy to the needy. Secondly, of Justice towards all. Thirdly of piety towards God. Fourthly of sobriety towards himself.
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Again, it is the orderly composing of our selves in all estates of adversity or prosperity, whether we be abased or abound, Phil. 4. 12. and in all his relations or references that carries himself well;
Again, it is the orderly composing of our selves in all estates of adversity or Prosperity, whither we be abased or abound, Philip 4. 12. and in all his relations or references that carries himself well;
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whether he be a Magistrate or Minister, Master or Servant, Child or Parents.
whither he be a Magistrate or Minister, Master or Servant, Child or Parents.
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Lastly in all occurrences of divine providence, here lieth the businesse of the conversation in all these by which you may perceive, that it is no easie matter to compasse.
Lastly in all occurrences of divine providence, Here lies the business of the Conversation in all these by which you may perceive, that it is no easy matter to compass.
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Secondly what is to order the conversation. First to order is a word of wisdom.
Secondly what is to order the Conversation. First to order is a word of Wisdom.
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It is a point of wisdom, and requireth a great deal of skil and art, methodically to dispose of our waies.
It is a point of Wisdom, and requires a great deal of skill and art, methodically to dispose of our ways.
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God said before verse 27. That he would set the sins of the wicked before them, as it were marching in array;
God said before verse 27. That he would Set the Sins of the wicked before them, as it were marching in array;
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and he requireth of good men to order their conversation aright.
and he requires of good men to order their Conversation aright.
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It is a word of diligence as well as wisdom, and speaks a great deal of pains and diligence in the disposing of the variety of our businesse,
It is a word of diligence as well as Wisdom, and speaks a great deal of pains and diligence in the disposing of the variety of our business,
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yea and watchfulnesse too, in bringing out every thing beautiful in its season:
yea and watchfulness too, in bringing out every thing beautiful in its season:
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to order a family, to order a state, to rule a kingdom is a mighty matter:
to order a family, to order a state, to Rule a Kingdom is a mighty matter:
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even so it is for a man to rule his own mind;
even so it is for a man to Rule his own mind;
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which who so doth, is better and stronger then he that overcometh a City, Prov. 16. 32. art may do the one, but onely grace can effect the latter, he that overcometh a City, vanquisheth but men,
which who so does, is better and Stronger then he that Overcometh a city, Curae 16. 32. art may do the one, but only grace can Effect the latter, he that Overcometh a city, vanquisheth but men,
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but he that ruleth his own mind, his passions, &c. the little Commonwealth of himself, overcometh devils principalities, and powers.
but he that Ruleth his own mind, his passion, etc. the little Commonwealth of himself, Overcometh Devils principalities, and Powers.
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Thirdly, ordering is a word of perseverance, and implieth bringing about of things to an issue,
Thirdly, ordering is a word of perseverance, and Implies bringing about of things to an issue,
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and a continuation unto the end;
and a continuation unto the end;
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for what is order, but a disposition of things from the first to the last by means conducing thereunto.
for what is order, but a disposition of things from the First to the last by means conducing thereunto.
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Fourthly, in the next place we are to consider what it is to order aright or straightly:
Fourthly, in the next place we Are to Consider what it is to order aright or straightly:
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now a thing may be said to be right.
now a thing may be said to be right.
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First, that hath rectitude from himself, and is the cause of rightnesse in all other things, First, that hath rectitude from himself, and is the cause of rightness in all other things,
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and so God is onely right.
and so God is only right.
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Secondly that may be said to be right that hath its rectitude from another, yet there is in it an infallible rule to square other things by it,
Secondly that may be said to be right that hath its rectitude from Another, yet there is in it an infallible Rule to square other things by it,
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and in this sense the Law of God is said to be right, Psal. 19.
and in this sense the Law of God is said to be right, Psalm 19.
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Thirdly, things or persons may be said to be right, which are neither the cause of rectitude in others,
Thirdly, things or Persons may be said to be right, which Are neither the cause of rectitude in Others,
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nor yet properly a rule to square other things by, yet are they rightly fitted to the true rule,
nor yet properly a Rule to square other things by, yet Are they rightly fitted to the true Rule,
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and of this are three kinds. First such a rightnesse as answereth exactly to the rule, both for kinds and degrees.
and of this Are three Kinds. First such a rightness as Answers exactly to the Rule, both for Kinds and Degrees.
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And, so onely Christs conversation was ordered aright, he onely fully accomplishing perfect righteousness.
And, so only Christ Conversation was ordered aright, he only Fully accomplishing perfect righteousness.
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Secondly, a thing may be said to be right, which though it be not wholly directed for matter, manner,
Secondly, a thing may be said to be right, which though it be not wholly directed for matter, manner,
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or measure, yet is it squared thereunto in some sutablenesse and propertion evangelical:
or measure, yet is it squared thereunto in Some suitableness and propertion Evangelical:
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and though there be some aberrations and swervings in it, yet in comparison of the way of the wicked,
and though there be Some aberrations and swervings in it, yet in comparison of the Way of the wicked,
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and in respect of the purpose of the heart, the bent of the will, the sincerity of the soul,
and in respect of the purpose of the heart, the bent of the will, the sincerity of the soul,
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and the endeavour of the life:
and the endeavour of the life:
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And withal in regard of Gods gracious acceptance it may be called an ordering of the conversation aright.
And withal in regard of God's gracious acceptance it may be called an ordering of the Conversation aright.
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Which I speak to prevent discouragement in weak Christians, so that we may well expound the meaning of my text, by that 119. Psal. 133. order my steps in thy word.
Which I speak to prevent discouragement in weak Christians, so that we may well expound the meaning of my text, by that 119. Psalm 133. order my steps in thy word.
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And to order in thy word, is as much as rightly to dispose it, the word of God being the rule of right, it must have warrant from the word;
And to order in thy word, is as much as rightly to dispose it, the word of God being the Rule of right, it must have warrant from the word;
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and be conformed to it from the word;
and be conformed to it from the word;
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and to conclude, thus then is a matter ordered aright, when it holdeth proportion to the rule, and is carried sutably.
and to conclude, thus then is a matter ordered aright, when it holds proportion to the Rule, and is carried suitably.
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Secondly, when it proceedeth from a right principle, 1 Tim. 1. 5. even a pure heart, a good cause, and faith unfaigned.
Secondly, when it Proceedeth from a right principle, 1 Tim. 1. 5. even a pure heart, a good cause, and faith unfeigned.
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Thirdly, when it is carried on upon a right ground and motive:
Thirdly, when it is carried on upon a right ground and motive:
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as, suppose the love of God, conscience of duty, &c. and discharged in a right manner, in sincerity, in humility, in the presence of God, to be approved of him.
as, suppose the love of God, conscience of duty, etc. and discharged in a right manner, in sincerity, in humility, in the presence of God, to be approved of him.
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And lastly, when it is directed to a good end, which is the glory of God. And lastly, when it is directed to a good end, which is the glory of God.
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Opposite hereunto are the indirect crooked turnings and windings of all gracelesse persons, who pervert their waies. See Proverbs 10. 9.
Opposite hereunto Are the indirect crooked turnings and windings of all graceless Persons, who pervert their ways. See Proverbs 10. 9.
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Now for the promise annexed on Gods part, it is as full and large, all blessings are couched under salvation:
Now for the promise annexed on God's part, it is as full and large, all blessings Are couched under salvation:
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Salvation is as much as protection, safety, deliverance in this life, and that which is to come:
Salvation is as much as protection, safety, deliverance in this life, and that which is to come:
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the salvation of God is a singular salvation: for the addition of (God) in my Text, notes the excellency of it,
the salvation of God is a singular salvation: for the addition of (God) in my Text, notes the excellency of it,
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as the mountains of God are excellent mountains: and the salvation spoken of, is either ordinary or extraordinary;
as the Mountains of God Are excellent Mountains: and the salvation spoken of, is either ordinary or extraordinary;
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and both, that which is begun in this world, as also that final receiving the end of our faith,
and both, that which is begun in this world, as also that final receiving the end of our faith,
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even the salvation of our souls.
even the salvation of our Souls.
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First, that he will give us a glimpse and sight of it in this world, by manifesting of it to our souls,
First, that he will give us a glimpse and sighed of it in this world, by manifesting of it to our Souls,
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and assuring us of it, say unto my soul, I am thy salvation; saith the Psalmist.
and assuring us of it, say unto my soul, I am thy salvation; Says the Psalmist.
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Psal. 35. 3. he shall see himself saved.
Psalm 35. 3. he shall see himself saved.
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Secondly, the injoying and possessing of it, Psal. 85. 7. Having thus taken the words asunder,
Secondly, the enjoying and possessing of it, Psalm 85. 7. Having thus taken the words asunder,
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and explained them, I will now joyn them together, and prove the truth of the entire proposition.
and explained them, I will now join them together, and prove the truth of the entire proposition.
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Nothing is more clear in Scripture then this, that God hath linked together sanctification and salvation in an unseparable and Adamantine chain, never to be broken:
Nothing is more clear in Scripture then this, that God hath linked together sanctification and salvation in an unseparable and Adamantine chain, never to be broken:
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all the Bible throughout witnesseth that holinesse ever ends in happinesse:
all the bible throughout Witnesseth that holiness ever ends in happiness:
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What is it to order our conversation aright, but to lead a godly life? And hath not godlinesse the promise of this life,
What is it to order our Conversation aright, but to led a godly life? And hath not godliness the promise of this life,
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and that which is to come, 1 Tim. 4. 8. yes, and the performances too:
and that which is to come, 1 Tim. 4. 8. yes, and the performances too:
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the accomplishment of the said promises, those that have their fruit in holinesse, shall have their end everlasting life, and they that go to heaven, are said to receive an inheritance among those that are sanctified:
the accomplishment of the said promises, those that have their fruit in holiness, shall have their end everlasting life, and they that go to heaven, Are said to receive an inheritance among those that Are sanctified:
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many and precious promises are scattered throughout the world, some to persons that fear God, some to those that love God, &c. but all belong to those that order their conversation aright, see Psal. 91. 10. 11. This also may be proved negatively on the other side, that none shall see the salvation of God,
many and precious promises Are scattered throughout the world, Some to Persons that Fear God, Some to those that love God, etc. but all belong to those that order their Conversation aright, see Psalm 91. 10. 11. This also may be proved negatively on the other side, that none shall see the salvation of God,
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but they that order their conversation aright;
but they that order their Conversation aright;
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without holinesse, saith the Apostle, no man shall see the Lord, Heb. 12. 14. And doth not our salvation consist in the vision of God: mark well these three particulars. First for holinesse.without holiness, Says the Apostle, no man shall see the Lord, Hebrew 12. 14. And does not our salvation consist in the vision of God: mark well these three particulars. First for holiness.
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Secondly, without holinesse no man shall see the Lord. Thirdly, with holinesse, none but he shall see the God of his salvation:
Secondly, without holiness no man shall see the Lord. Thirdly, with holiness, none but he shall see the God of his salvation:
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this is also proved reciprocally on both sides, both affirmatively and negatively, Rom. 8. 13. If ye live after the flesh, ye shall die,
this is also proved reciprocally on both sides, both affirmatively and negatively, Rom. 8. 13. If you live After the Flesh, you shall die,
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but if ye through the spirit mortifie the deeds of the body, ye shall live. but if you through the Spirit mortify the Deeds of the body, you shall live.
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Next for the shewing us his salvation, or making us know our interest in it, that is also true sooner or later, more or lesse, he that orders his conversation aright shall see it.
Next for the showing us his salvation, or making us know our Interest in it, that is also true sooner or later, more or less, he that order his Conversation aright shall see it.
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Yea it holds proportionably, the more exactly the conversation is squared, the more clear assurance is given to such a person.
Yea it holds proportionably, the more exactly the Conversation is squared, the more clear assurance is given to such a person.
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See for this how confidently David affirms of himself, Psal. 27. 1, 2, 3, &c. and Paul, 2 Tim. 4. 17. I have fought a good fight, I have finished my course, from henceforth is laid up for me a Crown of righteousnesse.
See for this how confidently David affirms of himself, Psalm 27. 1, 2, 3, etc. and Paul, 2 Tim. 4. 17. I have fought a good fight, I have finished my course, from henceforth is laid up for me a Crown of righteousness.
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It is the promise of our Saviour Christ, John 14. 21. He that hath my Commandments,
It is the promise of our Saviour christ, John 14. 21. He that hath my commandments,
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and keepeth them, (there is the right ordering of the conversation) I will love, and manifest my self unto him. The grounds of this truth: and Keepeth them, (there is the right ordering of the Conversation) I will love, and manifest my self unto him. The grounds of this truth:
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the first lieth in Gods free-grace, and dependeth on the faithfulnesse of his promise;
the First lies in God's Free grace, and dependeth on the faithfulness of his promise;
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for there is no proportion betwixt our conversation for a short time, and Gods salvation for ever, to be joyned:
for there is no proportion betwixt our Conversation for a short time, and God's salvation for ever, to be joined:
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betwixt our imperfect sanctification, and Gods perfect salvation: but God hath engaged himself by promise to us.
betwixt our imperfect sanctification, and God's perfect salvation: but God hath engaged himself by promise to us.
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It is a Reward of favour, not of debt, as the Apostle distinguisheth, Rom. 4. 4. It is not from the merit of our workes,
It is a Reward of favour, not of debt, as the Apostle Distinguisheth, Rom. 4. 4. It is not from the merit of our works,
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but from the meer mercy of God: But this glorious promise is annexed to a person qualified with holinesse:
but from the mere mercy of God: But this glorious promise is annexed to a person qualified with holiness:
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because a holy conversation is a fruit and sign of faith, and evidence of a person that is in Christ,
Because a holy Conversation is a fruit and Signen of faith, and evidence of a person that is in christ,
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for whose sake we are saved:
for whose sake we Are saved:
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and in whom all the promises are yea and Amen, 2 Cor. ch. 1. ver. 20. to the glory of God, by us.
and in whom all the promises Are yea and Amen, 2 Cor. changed. 1. ver. 20. to the glory of God, by us.
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Lastly, because God hath ordered matters so: that grace should be the seed of glory, as they are of the same kind,
Lastly, Because God hath ordered matters so: that grace should be the seed of glory, as they Are of the same kind,
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and near of kin, Gal. 6. 8. He that soweth to the spirit, shall reape of the spirit life everlasting:
and near of kin, Gal. 6. 8. He that Soweth to the Spirit, shall reap of the Spirit life everlasting:
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and all this is, that so God might Crown his own gifts in us: not our merits:
and all this is, that so God might Crown his own Gifts in us: not our merits:
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and that he might honour himself, as wel as pleasure us. To improve this Point to our best advantage:
and that he might honour himself, as well as pleasure us. To improve this Point to our best advantage:
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first we may use it by way of encouragement, to excite and stir up all sorts of persons to be willing to set upon this Duty,
First we may use it by Way of encouragement, to excite and stir up all sorts of Persons to be willing to Set upon this Duty,
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and to make conscience of the ordering of their conversations aright.
and to make conscience of the ordering of their conversations aright.
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Oh be exhorted (beloved) to resolve to set upon it forthwith, and henceforward to make it your businesse to walk worthy of the Lord, in all well-pleasing, being fruitful in every good work, 1 Col. 9. and ever hereafter, to order your thoughts, words,
O be exhorted (Beloved) to resolve to Set upon it forthwith, and henceforward to make it your business to walk worthy of the Lord, in all Well-pleasing, being fruitful in every good work, 1 Col. 9. and ever hereafter, to order your thoughts, words,
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and actions, according to the Rule of Gods sacred Word.
and actions, according to the Rule of God's sacred Word.
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The pressing Considerations to set home the Exhortation on our souls, may be these that follow.
The pressing Considerations to Set home the Exhortation on our Souls, may be these that follow.
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First because it is a thing so highly pleasing to God, that he hath (in my Text) annexed so great a recompense of reward to the performers of it:
First Because it is a thing so highly pleasing to God, that he hath (in my Text) annexed so great a recompense of reward to the performers of it:
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that they shall see the salvation of God. that they shall see the salvation of God.
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If salvation be dear unto us, let us then go on kindly, and strongly under the expectation of it, against all difficulties whatsoever that lie in the way to hinder us.
If salvation be dear unto us, let us then go on kindly, and strongly under the expectation of it, against all difficulties whatsoever that lie in the Way to hinder us.
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Oh salvation is a sweet thing, and for ever: our pains about our conversation wil be but for a short time.
O salvation is a sweet thing, and for ever: our pains about our Conversation will be but for a short time.
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It were our duty to order our conversation aright, though no salvation followed it:
It were our duty to order our Conversation aright, though no salvation followed it:
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How much more then, when we know our labour shall not be in vain in the Lord, 1 Cor. 15. ult.
How much more then, when we know our labour shall not be in vain in the Lord, 1 Cor. 15. ult.
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The second encouragement I wil use, shal be this; because this wil denominate us blessed persons, even while we live;
The second encouragement I will use, shall be this; Because this will denominate us blessed Persons, even while we live;
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and who is there that would not be blessed? Psal. 119. 1. Blessed are they that are undefiled in the way,
and who is there that would not be blessed? Psalm 119. 1. Blessed Are they that Are undefiled in the Way,
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and walk in the way of the Lord, &c. Without this, all our profession of Christianity wil prove but vanity:and walk in the Way of the Lord, etc. Without this, all our profession of Christianity will prove but vanity:
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our faith wil be but a meer phansie;
our faith will be but a mere fancy;
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and all our devotions, but as so many glorious suns, onely in the way of holinesse lyeth the beauty and comelinesse of all our perfections;
and all our devotions, but as so many glorious suns, only in the Way of holiness lies the beauty and comeliness of all our perfections;
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This is the Diamond in the Ring, that graceth all our other parts & accomplishments:
This is the Diamond in the Ring, that graceth all our other parts & accomplishments:
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no true peace, safety, comfort, or security, is elsewhere to be found, either in our life or death: 2 Cor. 1. 12. All the wayes of wisdom, are wayes of pleasure,
no true peace, safety, Comfort, or security, is elsewhere to be found, either in our life or death: 2 Cor. 1. 12. All the ways of Wisdom, Are ways of pleasure,
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and all her paths prosperity, Prov. 3. 17. and the fear of the Lord, is the onely wisdom: experiment it who pleaseth.and all her paths Prosperity, Curae 3. 17. and the Fear of the Lord, is the only Wisdom: experiment it who Pleases.
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In other wayes he shal find a great deal of cragginesse, and bitternesse in the end of all.
In other ways he shall find a great deal of cragginess, and bitterness in the end of all.
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Thirdly consider Gods wayes to us:
Thirdly Consider God's ways to us:
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all his wayes are mercy and truth, to those that fear him, Psal. 25. 10. It is not said, some of his wayes are mercy; all his ways Are mercy and truth, to those that Fear him, Psalm 25. 10. It is not said, Some of his ways Are mercy;
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and some of his wayes are truth: but all his wayes are both mercy and truth:
and Some of his ways Are truth: but all his ways Are both mercy and truth:
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mercy in promising, and truth in performing.
mercy in promising, and truth in performing.
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And why then should you think it much that all our wayes and dealings should relish of holinesse and obedience towards God? all his wayes are to pleasure us:
And why then should you think it much that all our ways and dealings should relish of holiness and Obedience towards God? all his ways Are to pleasure us:
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and in equity, all our wayes should be to please him.
and in equity, all our ways should be to please him.
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Or consider Jesus Christ himself, Phil. 2. 7, 8. he came down from heaven to accomplish the work of our Redemption:
Or Consider jesus christ himself, Philip 2. 7, 8. he Come down from heaven to accomplish the work of our Redemption:
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and shal not we come out of the world for his sake, and have our conversations in heaven? Christ emptied himself for us, and took upon him the forme of a servant,
and shall not we come out of the world for his sake, and have our conversations in heaven? christ emptied himself for us, and took upon him the Form of a servant,
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and humbled himself, and became obedient unto death, even the death of the Crosse; and all for our sakes.and humbled himself, and became obedient unto death, even the death of the Cross; and all for our sakes.
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It is written of him, that he pleased not himself, Rom. 15. 3. And shal we so ill requite our Lord and Saviour,
It is written of him, that he pleased not himself, Rom. 15. 3. And shall we so ill requite our Lord and Saviour,
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as to order our courses to please others, or humour our selves, to follow the guise of the times,
as to order our courses to please Others, or humour our selves, to follow the guise of the times,
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and so content our own lusts? and not rather to please him in every thing we doe? I pray you lay this meditation close to your hearts.
and so content our own Lustiest? and not rather to please him in every thing we do? I pray you lay this meditation close to your hearts.
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This in the fourth place, is the one thing necessary in all our life:
This in the fourth place, is the one thing necessary in all our life:
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Luke 10. 42. this is that good part, which whosoever chooseth, it shall never be taken from him: Luke 10. 42. this is that good part, which whosoever chooses, it shall never be taken from him:
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All other things are superfluous, in comparison of this:
All other things Are superfluous, in comparison of this:
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He that keepeth his way, keepeth his soul, saith Salomon, Prov. 16. 7. The very life and soul lieth at stake in this businesse.He that Keepeth his Way, Keepeth his soul, Says Solomon, Curae 16. 7. The very life and soul lies At stake in this business.
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Suppose thou canst rightly weild an estate, or drive thy trade wel, so as to be master of it:
Suppose thou Canst rightly wield an estate, or drive thy trade well, so as to be master of it:
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Suppose thou canst mannage thy actions fairly before men: Suppose thou wert able to marshal an Army, or to rule a City, a Nation, or Kingdom:
Suppose thou Canst manage thy actions fairly before men: Suppose thou Wertenberg able to marshal an Army, or to Rule a city, a nation, or Kingdom:
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Suppose thou canst govern a family, and order thy servants under thee; Heathens have done all these, and a man may go to hell that doth them:
Suppose thou Canst govern a family, and order thy Servants under thee; heathens have done all these, and a man may go to hell that does them:
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But to manage thine own heart and life aright, is a far more excellent thing, and it wil certainly bring thee to Heaven;
But to manage thine own heart and life aright, is a Far more excellent thing, and it will Certainly bring thee to Heaven;
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it being such a thing as accompanieth salvation. This is to live the very life of God himself;
it being such a thing as accompanieth salvation. This is to live the very life of God himself;
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to walke in the way that is called holy: hereby the life of Christ appeareth unto us.
to walk in the Way that is called holy: hereby the life of christ appears unto us.
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I conclude this, with that of the Apostle James, 3. 13. Who is a wise man,
I conclude this, with that of the Apostle James, 3. 13. Who is a wise man,
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and endued with knowledge amongst you? let him shew out of a good conversation his workes with meekenesse of wisdom. Mark;and endued with knowledge among you? let him show out of a good Conversation his works with meekness of Wisdom. Mark;
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first the frame of his conversation must be good: secondly his works must flow out of the same, and be made apparent:
First the frame of his Conversation must be good: secondly his works must flow out of the same, and be made apparent:
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thirdly the manner of the carriage of his works: It must be in meekenesse of wisdom.
Thirdly the manner of the carriage of his works: It must be in meekness of Wisdom.
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What should I need to presse you any further, either that so doing you shall beautifie your Profession,
What should I need to press you any further, either that so doing you shall beautify your Profession,
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and adorn Religion? or that hereby you shal stop the mouths of enemies, and put them to a stand, that they shal not be able with any face, to speak evil of you, or of godlinesse;
and adorn Religion? or that hereby you shall stop the mouths of enemies, and put them to a stand, that they shall not be able with any face, to speak evil of you, or of godliness;
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but all their pretenses shal be taken away: or that hereby you shal much honour the work of God in your own hearts;
but all their pretences shall be taken away: or that hereby you shall much honour the work of God in your own hearts;
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that that grace we speak so much of, is not an empty sound, or meer notion,
that that grace we speak so much of, is not an empty found, or mere notion,
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but there is a reality in it, a life and power which wil make us do something more than the common spheare of mankind is able to effect.
but there is a reality in it, a life and power which will make us do something more than the Common sphere of mankind is able to Effect.
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You are in Covenant with God, and being so, are a Law to your selves: Oh I beseech you, let your actions be suitable to your principles:
You Are in Covenant with God, and being so, Are a Law to your selves: O I beseech you, let your actions be suitable to your principles:
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you see the beauty of holinesse:
you see the beauty of holiness:
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You are a holy nation, a royal priesthood, a precious people, therefore shew forth the vertues of him, that hath called you out of darknesse, into his marvellous light, 1 Pet. 2. 9. Let your conversation be such, Phil. 1. 27. as becometh the Gospel: such as may bring holinesse into credit, and fashion:You Are a holy Nation, a royal priesthood, a precious people, Therefore show forth the Virtues of him, that hath called you out of darkness, into his marvellous Light, 1 Pet. 2. 9. Let your Conversation be such, Philip 1. 27. as Becometh the Gospel: such as may bring holiness into credit, and fashion:
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and herein labour to exercise your selves to keep a clear conscience void of offence, both towards God,
and herein labour to exercise your selves to keep a clear conscience void of offence, both towards God,
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and towards men, Acts 24. 16.and towards men, Acts 24. 16.
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The Second SERMON. PSAL. 50. ult. And to him that ordereth his conversation aright, will I shew the salvation of God.
The Second SERMON. PSALM 50. ult. And to him that Ordereth his Conversation aright, will I show the salvation of God.
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THe first Use was exhortatory, and did serve to work mens hearts to a love, and willingnesse to the duty:
THe First Use was exhortatory, and did serve to work men's hearts to a love, and willingness to the duty:
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The second is Directory, and serves to make persons able and skilful in the right ordering of their conversation.
The second is Directory, and serves to make Persons able and skilful in the right ordering of their Conversation.
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For this lieth upon us Ministers, not onely to convince you of the necessity of your duties,
For this lies upon us Ministers, not only to convince you of the necessity of your duties,
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and to presse upon you the discharge thereof:
and to press upon you the discharge thereof:
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but also to shew you how, and by what means you may be able to put them in practise:
but also to show you how, and by what means you may be able to put them in practice:
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and not to leave you to shift for your selves, after we have acquainted you with the commands of God:
and not to leave you to shift for your selves, After we have acquainted you with the commands of God:
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but to labour to guide your feet in the way of peace.
but to labour to guide your feet in the Way of peace.
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Now these Directions that I shal give you, are either more general, and introductive to the businesse, or else more special.
Now these Directions that I shall give you, Are either more general, and introductive to the business, or Else more special.
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And first of all, It is to be supposed and premised, that a man must first be a true Convert himself,
And First of all, It is to be supposed and premised, that a man must First be a true Convert himself,
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before it be possible for him to order his conversation aright; the inward frame of his soul must first be rightly set within him;
before it be possible for him to order his Conversation aright; the inward frame of his soul must First be rightly Set within him;
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which is the principle from whence issues the course of his thoughts, words, and actions:
which is the principle from whence issues the course of his thoughts, words, and actions:
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He must first have a right spirit renewed in him, before he can have a right conversation:
He must First have a right Spirit renewed in him, before he can have a right Conversation:
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Psal. 51. 10. this made David pray, Renew O Lord in me a right spirit: Psalm 51. 10. this made David pray, Renew Oh Lord in me a right Spirit:
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the instrument must first be stringed and set in tune, before the musick it yieldeth will be sweet:
the Instrument must First be stringed and Set in tune, before the music it yieldeth will be sweet:
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a wicked man, and one that is unregenerate, can never order his life aright, a good man, out of the good treasure of his heart, bringeth forth good things,
a wicked man, and one that is unregenerate, can never order his life aright, a good man, out of the good treasure of his heart, brings forth good things,
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and an evill man, out of the evill treasure, bringeth forth evill things. First he must be a good man; and an evil man, out of the evil treasure, brings forth evil things. First he must be a good man;
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the tree must be good, and then the fruit will be good.
the tree must be good, and then the fruit will be good.
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Secondly, he must have a good treasury, and his heart must be the storehouse of holy graces;
Secondly, he must have a good treasury, and his heart must be the storehouse of holy graces;
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the mind must be renewed with saving knowledge, which must guide him:
the mind must be renewed with Saving knowledge, which must guide him:
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his heart must be seasoned with sanctified affections, and so inabled to follow the minds directions,
his heart must be seasoned with sanctified affections, and so enabled to follow the minds directions,
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and therefore the groundwork of all, must first be laid right;
and Therefore the groundwork of all, must First be laid right;
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and we must labor for the grace of regeneration, that so we our selves may be Gods workmanship, created again in Christ Jesus to good works, which he hath prepared for us to walk in. Ephes. 2. chap. 10. This being premised, the next preparation to the work, even in Converts themselves;
and we must labour for the grace of regeneration, that so we our selves may be God's workmanship, created again in christ jesus to good works, which he hath prepared for us to walk in. Ephesians 2. chap. 10. This being premised, the next preparation to the work, even in Converts themselves;
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is in the right way to go to work, and that is, being sensible of their own inability to compasse so great a matter:
is in the right Way to go to work, and that is, being sensible of their own inability to compass so great a matter:
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It being more difficult to govern the little world, (a mans self) then to rule a City:
It being more difficult to govern the little world, (a men self) then to Rule a city:
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he must therefore begin the work at self-denial, Jer. 10. ch. 23. O Lord, I know that the way of man is not in himself, It is not in man that walketh to direct his own steps, in whom then doth it lye? In God:
he must Therefore begin the work At self-denial, Jer. 10. changed. 23. Oh Lord, I know that the Way of man is not in himself, It is not in man that walks to Direct his own steps, in whom then does it lie? In God:
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therefore with David, we must seek to him.
Therefore with David, we must seek to him.
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Psalm 119. 133. do thou order my steps in thy words, this direction is fully given us both negatively and and affirmatively, Prov. 3. 5, 6. negatively, Be not wise in thine own eyes;
Psalm 119. 133. do thou order my steps in thy words, this direction is Fully given us both negatively and and affirmatively, Curae 3. 5, 6. negatively, Be not wise in thine own eyes;
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lean not to thine own wisdom: affirmatively, but acknowledge God in all thy wayes; and then thirdly, we have his promise, that he will direct our steps:
lean not to thine own Wisdom: affirmatively, but acknowledge God in all thy ways; and then Thirdly, we have his promise, that he will Direct our steps:
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this shall be health to thy Navel, and marrpw to thy bones: this shall be health to thy Navel, and marrpw to thy bones:
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the summe is, that we must not enterprise this businesse out of a conceit of any self-wisdom,
the sum is, that we must not enterprise this business out of a conceit of any self-wisdom,
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or of our own sufficiency, to effect it; but being sensible of our own folly and impotencie, we must acknowledge God in all:
or of our own sufficiency, to Effect it; but being sensible of our own folly and impotency, we must acknowledge God in all:
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and commend our selves and actions to his direction in the beginning, to his inabling in the prosecution,
and commend our selves and actions to his direction in the beginning, to his enabling in the prosecution,
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and to his benediction in the successe in faith and confidence relying upon him for all, in humble prayer, begging all from him, according to that of the wise man;
and to his benediction in the success in faith and confidence relying upon him for all, in humble prayer, begging all from him, according to that of the wise man;
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Proverbs 16. 3. Rowle thy ways on the Lord, and thy thoughts shall be established, or ordered; Proverbs 16. 3. Roll thy ways on the Lord, and thy thoughts shall be established, or ordered;
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this is a silly direction, as it seems to flesh and blood; the wisest Moralists amongst the Heathen, would but laugh at it:
this is a silly direction, as it seems to Flesh and blood; the Wisest Moralists among the Heathen, would but laugh At it:
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humility is not within the lists of their moral vertues.
humility is not within the lists of their moral Virtues.
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Seneca, one of the wisest of them, hath such strange expressions as these, in one of his Epistles.Senecca, one of the Wisest of them, hath such strange expressions as these, in one of his Epistles.
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Beatae vitae causa & fundamentum, &c. The cause and foundation of a blessed life, is in our selves;Beatae vitae causa & fundamentum, etc. The cause and Foundation of a blessed life, is in our selves;
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to trust in our selves, to be confident in our selves.
to trust in our selves, to be confident in our selves.
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Turpe (saith he) est Deos fatigare. It is a shameful thing to weary the Gods with our prayers;Turpe (Says he) est Gods fatigare. It is a shameful thing to weary the God's with our Prayers;
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for that which lyeth in our own power. He goeth on; Quid votis opus est? fac te faelicem:
for that which lies in our own power. He Goes on; Quid Votis opus est? fac te faelicem:
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what need supplications, when thou canst make thy self happy? I blush to speak this,
what need supplications, when thou Canst make thy self happy? I blush to speak this,
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but this was the wisdom of these Moralists;
but this was the Wisdom of these Moralists;
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but we must learn a better lesson from the word of God, even to become fooles to our selves, that we may be wise in God:
but we must Learn a better Lesson from the word of God, even to become Fools to our selves, that we may be wise in God:
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and I am sure David maketh it his businesse, to sollicite God in prayers, all over that 119. Psalm.
and I am sure David makes it his business, to solicit God in Prayers, all over that 119. Psalm.
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Both for his direction, and enabling;
Both for his direction, and enabling;
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Open mine eyes (saith he) that I may find or see the wondrous things of thy Law. Open mine eyes (Says he) that I may find or see the wondrous things of thy Law.
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And again, Make me to understand the way of thy precepts, direct me the way that I shall go,
And again, Make me to understand the Way of thy Precepts, Direct me the Way that I shall go,
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and I will keep thy word even to the end. And again, Order my steps in thy word, &c. 119. Psalm.and I will keep thy word even to the end. And again, Order my steps in thy word, etc. 119. Psalm.
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Yea, and whosoever doth not this, stumbleth at the very Threshhold; and never let him look for good successe.
Yea, and whosoever does not this, stumbleth At the very Threshold; and never let him look for good success.
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It is just with God, to leave honest hearts to themselves, as he left Peter: to shew them their own weaknesse,
It is just with God, to leave honest hearts to themselves, as he left Peter: to show them their own weakness,
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when once they relye on their own strength, and abilities; and Solomon is bold to say, he that trusteth his own heart, is a fool:
when once they rely on their own strength, and abilities; and Solomon is bold to say, he that Trusteth his own heart, is a fool:
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we must know, that all our sufficiency is of God. 2 Cor. 3. 5. the beginning, progresse, and end of all, dependeth upon him;
we must know, that all our sufficiency is of God. 2 Cor. 3. 5. the beginning, progress, and end of all, dependeth upon him;
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who worketh the will and the deed in us; of his own good pleasure: Phil. 2. 13. and he will have the glory of all to himself:
who works the will and the deed in us; of his own good pleasure: Philip 2. 13. and he will have the glory of all to himself:
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1 Cor. 1. 30, 31. that whosoever gloryeth, should glory in the Lord.
1 Cor. 1. 30, 31. that whosoever Glorieth, should glory in the Lord.
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It shall therefore be our wisdom in the way of Gods Commandements, & our own spiritual duties to draw vertue and power from him, by pleading his Covenant, and resting on his Promise:
It shall Therefore be our Wisdom in the Way of God's commandments, & our own spiritual duties to draw virtue and power from him, by pleading his Covenant, and resting on his Promise:
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who hath engaged himself, to put his Spirit in us, and to give us a new heart,
who hath engaged himself, to put his Spirit in us, and to give us a new heart,
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and to cause us to walk in his wayes, and to keep his statutes: and to cause us to walk in his ways, and to keep his statutes:
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as is clear, Ezekiel 36. 27. and by this that hath been spoken, you may by the way see the necessity of a morning sacrifice, of prayer to be offered to God;
as is clear, Ezekielem 36. 27. and by this that hath been spoken, you may by the Way see the necessity of a morning sacrifice, of prayer to be offered to God;
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for the better direction of us in the ordering of our conversation all the whole day afterwards,
for the better direction of us in the ordering of our Conversation all the Whole day afterwards,
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and that thereby we may fetch in the help of heaven to enable us, through our several duties.
and that thereby we may fetch in the help of heaven to enable us, through our several duties.
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3dly, after our commending our ways and conversations unto God, and interresting him with them;
3dly, After our commending our ways and conversations unto God, and interresing him with them;
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our prime care must be to begin at the right end (as I may so speak) and the direction of the word therein, Is first to eschew evill, then to do good;
our prime care must be to begin At the right end (as I may so speak) and the direction of the word therein, Is First to eschew evil, then to do good;
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first to cease to do evill, then learn to do well, Esay 1. ch. 16, 17. This is the order of the Scripture;First to cease to do evil, then Learn to do well, Isaiah 1. changed. 16, 17. This is the order of the Scripture;
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first to deny ungodlinesse and worldly lusts, then to live righteously, soberly, and godly in this present world;
First to deny ungodliness and worldly Lustiest, then to live righteously, soberly, and godly in this present world;
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Titus 2. 11, 12. otherwise no ordering aright of our wayes;
Titus 2. 11, 12. otherwise no ordering aright of our ways;
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but either our confusion, or a jumbling of things together promiscuously, the race of a Christian in this life, Is a passage from sin and corruption, to grace and holinesse: from mortification, to vivification.
but either our confusion, or a jumbling of things together promiscuously, the raze of a Christian in this life, Is a passage from since and corruption, to grace and holiness: from mortification, to vivification.
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We must not make the first last, nor the last first.
We must not make the First last, nor the last First.
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Adam in his innocency had but one task, to wit, to live holily; but we have two.Adam in his innocency had but one task, to wit, to live holily; but we have two.
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First to awake from sin, and then to live righteously: First to awake from since, and then to live righteously:
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yea one thing more I will adde, we must not only cease from evill, and then learn to do well,
yea one thing more I will add, we must not only cease from evil, and then Learn to do well,
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but we must begin to adhorre that which is evill, and cleave to that which is good. but we must begin to adhorre that which is evil, and cleave to that which is good.
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Rom. 12. 9. We must not only leave sinne in outward action, but abhorre it in the inward affection;
Rom. 12. 9. We must not only leave sin in outward actium, but abhor it in the inward affection;
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not onely do that which is good, but cleave to it, and affect it: otherwise we shall never be constant and cheerful in the doing of good:
not only do that which is good, but cleave to it, and affect it: otherwise we shall never be constant and cheerful in the doing of good:
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and also we shall quickly return with the dogge to his vomit, in the falling upon that which is evill:
and also we shall quickly return with the dog to his vomit, in the falling upon that which is evil:
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thus a man walking in his calling, must first loath the sins incident to his calling,
thus a man walking in his calling, must First loath the Sins incident to his calling,
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and then love to put in exercise the practical duties of the same, otherwise his faults will marre his duties,
and then love to put in exercise the practical duties of the same, otherwise his Faults will mar his duties,
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but his duties will not mend his faults;
but his duties will not mend his Faults;
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when men make conscience to avoyd sin, that will facilitate, and more easily introduce the service of God:
when men make conscience to avoid since, that will facilitate, and more Easily introduce the service of God:
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and here also it must be your wisdom to pitch your resolutions not to give way to harbour any sin, be it never so small;
and Here also it must be your Wisdom to pitch your resolutions not to give Way to harbour any since, be it never so small;
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for whosoever breaketh one, keepeth none of the commandements.
for whosoever breaks one, Keepeth none of the Commandments.
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Jam. 2. 10. some think, that though they allow themselves in one thing that is evill,Jam. 2. 10. Some think, that though they allow themselves in one thing that is evil,
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yet they may order their conversation aright in other matters;
yet they may order their Conversation aright in other matters;
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but what saith Salomon, Eccles. 10. 1. dead flyes cause the oyntment of the Apothecary to send forth a stinking savour;
but what Says Solomon, Eccles. 10. 1. dead flies cause the ointment of the Apothecary to send forth a stinking savour;
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so doth a little folly him that is in reputation for wisdom and honour:
so does a little folly him that is in reputation for Wisdom and honour:
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so then as we must make conscience to refrain our feet with David, from every evill way:
so then as we must make conscience to refrain our feet with David, from every evil Way:
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Psal. 119. 101. that so we may keep Gods word;
Psalm 119. 101. that so we may keep God's word;
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so especially from our darling, bosome, and predominant corruptions, such as our natural inclination or custome, our profit or pleasure, have made as dear to us as our right eye,
so especially from our darling, bosom, and predominant corruptions, such as our natural inclination or custom, our profit or pleasure, have made as dear to us as our right eye,
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or right hand, Matth. 5. 29. Secondly from secret sins, the very shame of men may keep us from open sins:
or right hand, Matthew 5. 29. Secondly from secret Sins, the very shame of men may keep us from open Sins:
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but it must be the fear of God that keeps and preserves from secret ones, to which none are privie, but our own soules.
but it must be the Fear of God that keeps and preserves from secret ones, to which none Are privy, but our own Souls.
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Thirdly, we must shun not only foul and scandalous sins, but even lesser ones:
Thirdly, we must shun not only foul and scandalous Sins, but even lesser ones:
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as petty oaths, foolish jesting, merry talking, as the world stiles it, wherein sometimes there is a great deal of evil, mispence of precious time, &c.
as Petty Oaths, foolish jesting, merry talking, as the world stile it, wherein sometime there is a great deal of evil, Misppence of precious time, etc.
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Fourthly, we must by all means, take heed of the sins of the times wherein we live,
Fourthly, we must by all means, take heed of the Sins of the times wherein we live,
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and the sins of our particular callings, or else we shall be ensnared before we be aware.
and the Sins of our particular callings, or Else we shall be Ensnared before we be aware.
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And as without reservation, we must leave all sin, so without exception, we must make conscience of every duty;
And as without reservation, we must leave all since, so without exception, we must make conscience of every duty;
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wittingly, and willingly, not living in the neglect of any one of them; then shall we not be confounded, when we have respect unto all Gods commandements.
wittingly, and willingly, not living in the neglect of any one of them; then shall we not be confounded, when we have respect unto all God's Commandments.
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Psal. 119. 6. some men make conscience to be just in their words and deeds,Psalm 119. 6. Some men make conscience to be just in their words and Deeds,
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but little care of the duties of piety to God, or mercy to wards the poor,
but little care of the duties of piety to God, or mercy to wards the poor,
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but the fruit of the spirit is, in all goodnesse and righteousnesse;
but the fruit of the Spirit is, in all Goodness and righteousness;
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so saith the blessed Apostle, 2 Pet. 1. ch. 5, 6. & 9. Yea further, we must make conscience of the most uncouth and harshest duties, such as by nature we are most averse from,
so Says the blessed Apostle, 2 Pet. 1. changed. 5, 6. & 9. Yea further, we must make conscience of the most uncouth and harshest duties, such as by nature we Are most averse from,
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as loving our enemies, blessing of those that curse us, praying for those persecute us. Matth. 5. 44. so likewise of secret duties.
as loving our enemies, blessing of those that curse us, praying for those persecute us. Matthew 5. 44. so likewise of secret duties.
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Matth. 6. as of private prayer, liberality to the poor, which give the soundest testimonies to our own soules, of our sincerity towards God, Luke 14. 13. now that we may do all this,Matthew 6. as of private prayer, liberality to the poor, which give the soundest testimonies to our own Souls, of our sincerity towards God, Lycia 14. 13. now that we may do all this,
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Fourthly, a great measure of knowledge and skill, is required in the Scriptures, that we may be able to put a difference betwixt good and evil;
Fourthly, a great measure of knowledge and skill, is required in the Scriptures, that we may be able to put a difference betwixt good and evil;
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we must therefore prove, what that perfect good, and acceptable will of God is, Rom. 12. 2. and be much verst in Scripture, where the rules and directions for ordering our conversations aright, are delivered;
we must Therefore prove, what that perfect good, and acceptable will of God is, Rom. 12. 2. and be much versed in Scripture, where the rules and directions for ordering our conversations aright, Are Delivered;
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we must have a care that the word of God dwell plenteously and richly in us.
we must have a care that the word of God dwell plenteously and richly in us.
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Col. 3. 16. else we shall never be able to order our steps in the word, which is only the directing of them aright.
Col. 3. 16. Else we shall never be able to order our steps in the word, which is only the directing of them aright.
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I remember the similitude of Peter Martyr, in a Sermon of his, which was the means of the conversion of that noble Italian Galeacius, Caracciolus, Suppose saith Peter Martyr, a man were upon the top of an hill,
I Remember the similitude of Peter Martyr, in a Sermon of his, which was the means of the conversion of that noble Italian Galeacius, Caracciolo, Suppose Says Peter Martyr, a man were upon the top of an hill,
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and casting his eyes down to the valley, should there behold a company of persons, frisking,
and casting his eyes down to the valley, should there behold a company of Persons, frisking,
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and skipping, would he not think they were mad, and out of their wits;
and skipping, would he not think they were mad, and out of their wits;
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but afterwards descending, and coming nearer and nearer unto them, and hearing the musick, and marking how they danced according thereunto,
but afterwards descending, and coming nearer and nearer unto them, and hearing the music, and marking how they danced according thereunto,
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and kept their measures and proportions, he is much taken therewith; and esteemeth that admirable, which before he counted folly:
and kept their measures and proportions, he is much taken therewith; and esteems that admirable, which before he counted folly:
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even so doth the conversation of Gods people, looked upon at a distance, and and by it self considered, seem to many madness and folly;
even so does the Conversation of God's people, looked upon At a distance, and and by it self considered, seem to many madness and folly;
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and they think it strange, that you run not with them into the same excesse of riot:
and they think it strange, that you run not with them into the same excess of riot:
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and therefore, they speak evill of you.
and Therefore, they speak evil of you.
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1 Pet. 4. 4. but viewing their conversations more closely and exactly, and comparing the several steps thereof,
1 Pet. 4. 4. but viewing their conversations more closely and exactly, and comparing the several steps thereof,
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how sutably it is carried to the word of God, and how men dance according to the harmony of that musick;
how suitably it is carried to the word of God, and how men dance according to the harmony of that music;
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then they begin to be much taken with that which before they disliked, and do verily think that this is the most glorious life and conversation in the world.
then they begin to be much taken with that which before they disliked, and do verily think that this is the most glorious life and Conversation in the world.
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It pleased God so to affect the heart of that Noble Marquesse, forementioned, herewith, that he resolved to study the Scriptures,
It pleased God so to affect the heart of that Noble Marquess, forementioned, herewith, that he resolved to study the Scriptures,
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and to order his conversation thereunto, and so was converted from Popery, to the true Religion,
and to order his Conversation thereunto, and so was converted from Popery, to the true Religion,
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and left his own Countrey, and came to Geneva, (in Calvins daies) where he lived holily, and ended his daies happily.
and left his own Country, and Come to Geneva, (in Calvin's days) where he lived holily, and ended his days happily.
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So much for the general directions, I come now to the spicial ones, and will give you some of the principal of them,
So much for the general directions, I come now to the spicial ones, and will give you Some of the principal of them,
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as they are to be found in the word of God. As first the rules for our carriage in relation to men.
as they Are to be found in the word of God. As First the rules for our carriage in Relation to men.
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First that golden one delivered by our Saviour himself, Mat. 7. 12. Whatsoever ye would that other men do to you, the same do ye to them.
First that golden one Delivered by our Saviour himself, Mathew 7. 12. Whatsoever you would that other men do to you, the same do you to them.
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Mark, it is not said, What others do to you, the same do ye to them,
Mark, it is not said, What Others do to you, the same do you to them,
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for that is not always right, but some times crooked:
for that is not always right, but Some times crooked:
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but it is said, Whatsoever ye would that others should do to you, set your selves as it were in their rooms, and do ye the same to them;
but it is said, Whatsoever you would that Others should do to you, Set your selves as it were in their rooms, and do you the same to them;
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that is not what you would, or are content in your passions that others should do to you;
that is not what you would, or Are content in your passion that Others should do to you;
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but whatever in right reason upon due deliberation and sound judgement, when you are most your selves, you would that others should do to you, do ye the same to them.
but whatever in right reason upon due deliberation and found judgement, when you Are most your selves, you would that Others should do to you, do you the same to them.
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Secondly, remember the Apostolical rule, serve one another in love, for it is written, Thou shalt love thy neighbour as thy self, Gal. 5. 13, 14. We must seek not every one his own, but one anothers wellfare.
Secondly, Remember the Apostolical Rule, serve one Another in love, for it is written, Thou shalt love thy neighbour as thy self, Gal. 5. 13, 14. We must seek not every one his own, but one another's welfare.
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1 Cor. 10. 24. A golden rule to be observed in contracts and negotiations to keep us from over reaching any man, 1 Thes. 4. 6. and not meerly to do things out of respects to our selves,
1 Cor. 10. 24. A golden Rule to be observed in contracts and negotiations to keep us from over reaching any man, 1 Thebes 4. 6. and not merely to do things out of respects to our selves,
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but to joyn the wellfare of our neighbour to our own benefit, and what we do to them, to do it out of love.
but to join the welfare of our neighbour to our own benefit, and what we do to them, to do it out of love.
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Thirdly, let nothing be done out of contention, or vain glory, but in lowlinesse of mind, let each esteem others better then themselves, Phil. 2. 3. and let the same mind be in you, that was in Christ Jesus, verse 9. he never did any thing in all his life out of contention or vain glory;
Thirdly, let nothing be done out of contention, or vain glory, but in lowliness of mind, let each esteem Others better then themselves, Philip 2. 3. and let the same mind be in you, that was in christ jesus, verse 9. he never did any thing in all his life out of contention or vain glory;
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and indeed, be the matter of our actions never so fair or good, yet either of these two, contention or vain glory will fly-blow them, and corrupt the action.
and indeed, be the matter of our actions never so fair or good, yet either of these two, contention or vain glory will flyblow them, and corrupt the actium.
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Again, in all our businesses in relation unto God, we have these rules.
Again, in all our businesses in Relation unto God, we have these rules.
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First for the end, that the glory of God be made the white at which we aim in all our natural, civil, or religious actions;
First for the end, that the glory of God be made the white At which we aim in all our natural, civil, or religious actions;
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according to that of the Apostle, 1 Cor. 10. 31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God;
according to that of the Apostle, 1 Cor. 10. 31. Whither you eat or drink, or whatsoever you do, do all to the glory of God;
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this must be the Butt that we all must shoot at.
this must be the Butt that we all must shoot At.
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Secondly for Christ, Whatsoever ye do in word or deed, do all in the name of Christ Jesus, giving thanks to the father by him, Col. 3. 17. that is, what others do as men, do ye as Christians, you must do all in Christ his name;
Secondly for christ, Whatsoever you do in word or deed, do all in the name of christ jesus, giving thanks to the father by him, Col. 3. 17. that is, what Others do as men, do you as Christians, you must do all in christ his name;
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that is, upon his authority and his warranty, in the strength of Christ, in confidence upon him,
that is, upon his Authority and his warranty, in the strength of christ, in confidence upon him,
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for acceptation of the service, and praying, and invocating the father in his name, and giving thanks to God by him.
for acceptation of the service, and praying, and invocating the father in his name, and giving thanks to God by him.
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Thirdly, whatsoever we do to men, or towards our selves, to do it to the Lord;
Thirdly, whatsoever we do to men, or towards our selves, to do it to the Lord;
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and for the Lords sake, looking beyond men, and further then our selves:
and for the lords sake, looking beyond men, and further then our selves:
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so in our almes-deeds, to give to Christ, in giving to such a man, or woman;
so in our almsdeeds, to give to christ, in giving to such a man, or woman;
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Verily, in as much as ye did it to the least of these, ye did it to me, Mat. 25. 40. So likewise the Apostle prescribes to servants this duty, Col. 3. 23. Servants be obedient to your Masters, Verily, in as much as you did it to the least of these, you did it to me, Mathew 25. 40. So likewise the Apostle prescribes to Servants this duty, Col. 3. 23. Servants be obedient to your Masters,
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and whatsoever ye do, do it heartily to the Lord, and not to men, knowing that of the Lord ye shall receive the reward of inheritance: and whatsoever you do, do it heartily to the Lord, and not to men, knowing that of the Lord you shall receive the reward of inheritance:
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and this rule is not to be appropriated unto servants, but it reacheth to all masters also,
and this Rule is not to be appropriated unto Servants, but it reaches to all Masters also,
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yea to all ranks of persons, for all the duties of the second table are to be performed to others, must flow from our obedience unto God, commanded in the first Table,
yea to all ranks of Persons, for all the duties of the second table Are to be performed to Others, must flow from our Obedience unto God, commanded in the First Table,
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so Christ told Peter that his ministerial discharge in feeding of his sheep, John 21. 15, 16, 17. ought to spring from the love he bare to Christ himself.
so christ told Peter that his ministerial discharge in feeding of his sheep, John 21. 15, 16, 17. ought to spring from the love he bore to christ himself.
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Next for our selves take these directions out of Scripture;
Next for our selves take these directions out of Scripture;
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do nothing with a regreet of heart, or reluctancy of conscience, but labour first to have a warranty out of the word for your conscience to rest upon, a warranty, I say, at the least of God his allowance of it, if not of his command;
do nothing with a regreet of heart, or reluctancy of conscience, but labour First to have a warranty out of the word for your conscience to rest upon, a warranty, I say, At the least of God his allowance of it, if not of his command;
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For what ever is not of faith is sin, Rom. 14. 23. that is, if it be done out of perswasion of heart, that it is lawful for the warrant of the action;For what ever is not of faith is since, Rom. 14. 23. that is, if it be done out of persuasion of heart, that it is lawful for the warrant of the actium;
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we must do nothing with the check or renitency of our consciences, against the dictates of the same:
we must do nothing with the check or renitency of our Consciences, against the dictates of the same:
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blessed is he that condemneth not himself (in his conscience) in that which he performeth, to wit in his actions, verse 22.
blessed is he that Condemneth not himself (in his conscience) in that which he Performeth, to wit in his actions, verse 22.
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Secondly the end of the commandements is love, out of a pure heart, a good conscience and faith unfained. 1 Tim. 1. 5. where we are to observe, that for the matter of our obedience, it must be love, love to God; and love to our neighbour;
Secondly the end of the Commandments is love, out of a pure heart, a good conscience and faith unfeigned. 1 Tim. 1. 5. where we Are to observe, that for the matter of our Obedience, it must be love, love to God; and love to our neighbour;
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and for the fountain and spring of love in our actions, it must issue from a pure heart, a good conscience and faith unfaigned, otherwise the streams will never be clear.
and for the fountain and spring of love in our actions, it must issue from a pure heart, a good conscience and faith unfeigned, otherwise the streams will never be clear.
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Thirdly, the prescript of the word is, Thou shalt not do that which seemeth good in thine own eies,
Thirdly, the prescript of the word is, Thou shalt not do that which seems good in thine own eyes,
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but what the Lord thy God commandeth thee, Deut. 12. 8. 32. If any thing at the first blush presenteth it self unto thee with a shew of good, presently begin to suspect it,but what the Lord thy God commands thee, Deuteronomy 12. 8. 32. If any thing At the First blush presents it self unto thee with a show of good, presently begin to suspect it,
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as fearing there is some evil couched under it, and see what God saith of it in his holy word, from which thou maist not turn, to the right hand or to the left.
as fearing there is Some evil couched under it, and see what God Says of it in his holy word, from which thou Mayest not turn, to the right hand or to the left.
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Fourthly, for the manner of our performing the word (aright) in my text, all must be done in humility,
Fourthly, for the manner of our performing the word (aright) in my text, all must be done in humility,
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and sincerity, and carried on sutably to the duty which we have in hand:
and sincerity, and carried on suitably to the duty which we have in hand:
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it must be done understandingly, feelingly, fervently, if we pray, if any man preach, he must speak as the Oracles of God, 1 Pet. 4. 11, approving themselves to God and the consciences of the hearers,
it must be done understandingly, feelingly, fervently, if we pray, if any man preach, he must speak as the Oracles of God, 1 Pet. 4. 11, approving themselves to God and the Consciences of the hearers,
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so you shall find several directions for several discharges, Rom. 12. 8. He that giveth, let him do it with simplicity, he that ruleth with diligence, he that sheweth mercy with chearfulness, &c. so every one in their relations must mainly look to the Cardinal vertue which turneth about all the rest:
so you shall find several directions for several discharges, Rom. 12. 8. He that gives, let him do it with simplicity, he that Ruleth with diligence, he that shows mercy with cheerfulness, etc. so every one in their relations must mainly look to the Cardinal virtue which turns about all the rest:
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as, let the wife see to it, that she reverenceth her husband, Ephes. 5. ult. according as she looketh to that, all her other duties do either ebb or flow, in her, so the husband must be careful of the main of all, that he loveth his wife, as Christ loved his Church.
as, let the wife see to it, that she reverenceth her husband, Ephesians 5. ult. according as she looks to that, all her other duties do either ebb or flow, in her, so the husband must be careful of the main of all, that he loves his wife, as christ loved his Church.
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Ephes. 5. 25. In one word, order your steps so, as where God hath laid the fullest and the stricktest charge, there be sure to shew your greatest care:Ephesians 5. 25. In one word, order your steps so, as where God hath laid the Fullest and the Strictest charge, there be sure to show your greatest care:
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as in the substantials of religion, before the circumstantials or ceremonies, mercy before sacrifice, and the great commandment of loving the Lord with all our hearts before the rest, Matth. 22. 35, 37, 38. To end this, let all our outward discharges spring from an heart rightly disposed, else it will prove formality or dissimulation;
as in the substantials of Religion, before the circumstantials or ceremonies, mercy before sacrifice, and the great Commandment of loving the Lord with all our hearts before the rest, Matthew 22. 35, 37, 38. To end this, let all our outward discharges spring from an heart rightly disposed, Else it will prove formality or dissimulation;
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nothing is any further accepted, then as it cometh from the heart;
nothing is any further accepted, then as it comes from the heart;
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whatsoever we do in our particular calling, let it spring from our general calling of Christianity,
whatsoever we do in our particular calling, let it spring from our general calling of Christianity,
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and let us exercise our general calling in our particular, Let worldly things be used by us with heavenly minds,
and let us exercise our general calling in our particular, Let worldly things be used by us with heavenly minds,
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and as stars to mount up towards heaven, 1 Cor. 7. 31. not as the main,and as Stars to mount up towards heaven, 1 Cor. 7. 31. not as the main,
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but as things upon the By, still use them with spiritual references to better matters,
but as things upon thee By, still use them with spiritual references to better matters,
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and then you shall have your conversations in heaven, Phil. 3. 21. Take one rule for the regiment of your thoughts,
and then you shall have your conversations in heaven, Philip 3. 21. Take one Rule for the regiment of your thoughts,
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and keeping of them within their bounds. Phil. 4. 8. Whatsoever things are truth, whatsoever things are honest;
and keeping of them within their bounds. Philip 4. 8. Whatsoever things Are truth, whatsoever things Are honest;
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that is, fair, grave, and venerable: whatsoever things are just, whatsoever things are pure, whatsoever are of good report;
that is, fair, grave, and venerable: whatsoever things Are just, whatsoever things Are pure, whatsoever Are of good report;
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if there be any vertue, or if there be any praise, think on these things; where you have eight boundaries to confine the subject matter of your thoughts unto you:if there be any virtue, or if there be any praise, think on these things; where you have eight boundaries to confine the Subject matter of your thoughts unto you:
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take another direction for your words and actions out of the Apostle James 2. 12. So speak ye, and so do ye,
take Another direction for your words and actions out of the Apostle James 2. 12. So speak you, and so do you,
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as they that shall be judged by the law of liberty. as they that shall be judged by the law of liberty.
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The closing direction, the last direction which shall close all, is this, That we are to call our selves to an ordinary account of our ways,
The closing direction, the last direction which shall close all, is this, That we Are to call our selves to an ordinary account of our ways,
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and the leading of our conversations, a duty pressed upon us in the Word of God, Lament. 3. 40. Let us search our waies,
and the leading of our conversations, a duty pressed upon us in the Word of God, Lament. 3. 40. Let us search our ways,
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and turn again unto the Lord our God, Psal. 4. 4. Examine your selves upon your beds, and be still. and turn again unto the Lord our God, Psalm 4. 4. Examine your selves upon your Beds, and be still.
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The Prophet commands it, Haggai 1. 5. Consider your waies: he meaneth an after consideration of them,
The Prophet commands it, Chaggai 1. 5. Consider your ways: he means nias After consideration of them,
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as appeareth by the circumstances of place.
as appears by the Circumstances of place.
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On the other side, the opposite neglect of this is blamed, as the cause of many and great evils, Jer. 8. 6. I hearkned and heard, and no man said what have I done, &c. Look as a curious Limner,
On the other side, the opposite neglect of this is blamed, as the cause of many and great evils, Jer. 8. 6. I hearkened and herd, and no man said what have I done, etc. Look as a curious Limner,
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or he that draweth a picture exactly, and to the life, often reviews what is done, where it agreeth, where it misseth, often compareth it,
or he that draws a picture exactly, and to the life, often reviews what is done, where it agreeth, where it misses, often compareth it,
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and mendeth it as he seeth occasion:
and mendeth it as he sees occasion:
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even so must we that are to give an account of all our actions unto God, take an account of our selves and our own waies,
even so must we that Are to give an account of all our actions unto God, take an account of our selves and our own ways,
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and where we find any thing out of place and order, there to place it aright,
and where we find any thing out of place and order, there to place it aright,
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and to undo it by true repentance, that so our after paths may be made straight;
and to undo it by true Repentance, that so our After paths may be made straight;
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This was Davids practise, Psalm 119. 59. I considered my waies, and turned my feet unto thy testimonies;
This was Davids practise, Psalm 119. 59. I considered my ways, and turned my feet unto thy testimonies;
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nor indeed can there be any accurate leading of our lives without this self-reflection, out of all which there resulteth one Use more of the Doctrine, which time will not give leave now to prosecute,
nor indeed can there be any accurate leading of our lives without this self-reflection, out of all which there resulteth one Use more of the Doctrine, which time will not give leave now to prosecute,
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namely a Use of Discovery upon the examination of our selves, and our waies, to wit, that if we find that the course of our lives hath been drawn, (though imperfectly) according to the forementioned rules, that the bent of our hearts was that way:
namely a Use of Discovery upon the examination of our selves, and our ways, to wit, that if we find that the course of our lives hath been drawn, (though imperfectly) according to the forementioned rules, that the bent of our hearts was that Way:
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and though we find not any absolute exactnesse in our carriages, without any swerving; yet if our consciences bear us witnesse, that we did shoot at this mark;
and though we find not any absolute exactness in our carriages, without any swerving; yet if our Consciences bear us witness, that we did shoot At this mark;
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this was our aim, and that we were sorrie when we missed it, if we find a sutableness and correspondency in our lives unto Gods word,
this was our aim, and that we were sorry when we missed it, if we find a suitableness and correspondency in our lives unto God's word,
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and humility of heart in our performance, we may assure our selves that we are right Christians, and that we shall see the salvation of God.
and humility of heart in our performance, we may assure our selves that we Are right Christians, and that we shall see the salvation of God.
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Gal. 6. 16. as many as walk according to this rule, peace be upon them, and upon the Israel of God.
Gal. 6. 16. as many as walk according to this Rule, peace be upon them, and upon the Israel of God.
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A Sermon preached at the FUNERAL of the Right Honourable, JOHN Lord DARCYE.A Sermon preached At the FUNERAL of the Right Honourable, JOHN Lord DARCYE.
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August 27. 1636. Psal. 39. 5. Surely every man at his best estate, is altogether vanity: Selah.August 27. 1636. Psalm 39. 5. Surely every man At his best estate, is altogether vanity: Selac.
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THe sweet Singer of Israel, the Man after Gods own heart, having in the former words desired of God, that he would make him to know his end,
THe sweet Singer of Israel, the Man After God's own heart, having in the former words desired of God, that he would make him to know his end,
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and the measure of his dayes:
and the measure of his days:
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what it was, how fraile and fleeting the condition of his life was, and thereupon duly acknowledging that his dayes were but a span long, of four fingers breadth,
what it was, how frail and fleeting the condition of his life was, and thereupon duly acknowledging that his days were but a span long, of four fingers breadth,
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and his very age was nothing respectively to God. Immediately thereupon, inferreth this doleful conclusion out of the former premises:
and his very age was nothing respectively to God. Immediately thereupon, infers this doleful conclusion out of the former premises:
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Surely every man, &c. Giving us to understand thereby, that the more any man doth seriously discern the frailty and fragility of his life, the more certain and assured he will grow of mans vanity.Surely every man, etc. Giving us to understand thereby, that the more any man does seriously discern the frailty and fragility of his life, the more certain and assured he will grow of men vanity.
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The Text, I confesse, is a most unpleasing, but not unprofitable Subject, it being a disgraceful deciphering of every man in his best condition:
The Text, I confess, is a most unpleasing, but not unprofitable Subject, it being a disgraceful deciphering of every man in his best condition:
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and we love not, you know, to hear of any thing that tendeth to our disgrace,
and we love not, you know, to hear of any thing that tendeth to our disgrace,
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or the vilifying of us in our own conceits; yet it is very wholesome and medecinable:
or the vilifying of us in our own conceits; yet it is very wholesome and medecinable:
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the apprehension of our misery being the first step towards immortality. Twice it is repeated in this Psalm for failing; verse 5th. and the 11th. and in both places hemmed in with an asseveration of certainty;
the apprehension of our misery being the First step towards immortality. Twice it is repeated in this Psalm for failing; verse 5th. and the 11th. and in both places hemmed in with an asseveration of certainty;
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Surely: and a pathetical Selah of animadversion prefaced with the one, pointed and sealed with the other;Surely: and a pathetical Selac of animadversion prefaced with the one, pointed and sealed with the other;
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the one prefixed to remove our incredulity in this matter; for it is hardly credited: The other annexed to prevent our negligence in the consideration hereof;
the one prefixed to remove our incredulity in this matter; for it is hardly credited: The other annexed to prevent our negligence in the consideration hereof;
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for it is but smally regarded: both of them added to work a deep impression of the matter upon our souls.
for it is but smally regarded: both of them added to work a deep impression of the matter upon our Souls.
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Now for this Seraphical Selah, the seal of this Divine Aphorisme, it importeth in the true support thereof elevation: as you would say elevate: or loftily:
Now for this Seraphical Selac, the seal of this Divine Aphorism, it imports in the true support thereof elevation: as you would say elevate: or loftily:
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which because it is onely used in the sacred meeter of the old Testament:
which Because it is only used in the sacred meeter of the old Testament:
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some would have to be onely a musical note, for the strayning and lifting up of the voice in singing, as Ela is with us.
Some would have to be only a musical note, for the straining and lifting up of the voice in singing, as Ela is with us.
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Others not confining of it to the extension of the voice, take it to imply, a deeper attention of the mind, in pausing upon the thing delivered: Selah, as you would say: See, Lo, Attend:
Others not confining of it to the extension of the voice, take it to imply, a Deeper attention of the mind, in pausing upon the thing Delivered: Selac, as you would say: See, Lo, Attend:
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and Tremelius renders it Maxime, as if it were a true and sure Maxime in Law.
and Tremelius renders it Maxim, as if it were a true and sure Maxim in Law.
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The Chaldee Paraphrase, and some of the Hebrews, have translated for ever, noting the matter contained, to be of eternal and perpetual verity to the end of the world, for ever and ever.
The Chaldee paraphrase, and Some of the Hebrews, have translated for ever, noting the matter contained, to be of Eternal and perpetual verity to the end of the world, for ever and ever.
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You may, if you please, take in all three, and joyne them together, and then are all instructed, that the matter averred, is a thing of weight and necessary consequence, of infallible certainties, not to be questioned,
You may, if you please, take in all three, and join them together, and then Are all instructed, that the matter averred, is a thing of weight and necessary consequence, of infallible certainties, not to be questioned,
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and of most intentive consideration, seriously to be meditated on: and Gods Ambassadours may be encouraged to speak hereof confidently:
and of most intentive consideration, seriously to be meditated on: and God's ambassadors may be encouraged to speak hereof confidently:
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Surely: as a point of undeniable infallibility: and with a Selah too:Surely: as a point of undeniable infallibility: and with a Selac too:
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loftily lifting up their voices like trumpets, for the better rousing up the secure hearts of the children of men, that are so much set upon vanity.
loftily lifting up their voices like trumpets, for the better rousing up the secure hearts of the children of men, that Are so much Set upon vanity.
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The words are in themselves, an entire Proposition, very short, but exceeding full:
The words Are in themselves, an entire Proposition, very short, but exceeding full:
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the Proposition is universal in both parts, both in respect of subject, and of the predicate: Omnis homo est universa vanitas: so the vulgar:
the Proposition is universal in both parts, both in respect of Subject, and of the predicate: Omnis homo est universa vanitas: so the Vulgar:
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or Omni modo vanitas: so Tremelius: man and vanity are convertible, all man is all vanity;
or Omni modo vanitas: so Tremelius: man and vanity Are convertible, all man is all vanity;
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and all vanity is in all and every man:
and all vanity is in all and every man:
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Every word in the Text is a gradation, each of them one step or degree further than another: the whole Climax runneth thus:
Every word in the Text is a gradation, each of them one step or degree further than Another: the Whole Climax Runneth thus:
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I man 2 every man 3 every man in his best estate 4 every man in his best estate for the present, not may be for the future,
I man 2 every man 3 every man in his best estate 4 every man in his best estate for the present, not may be for the future,
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or was for time past: 5 every man in his best estate is vanity, 6 every man in his best estate is altogether vanity.
or was for time past: 5 every man in his best estate is vanity, 6 every man in his best estate is altogether vanity.
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Thus he is 7 Surely, 8 and with a Selah too: eight steps each above another,
Thus he is 7 Surely, 8 and with a Selac too: eight steps each above Another,
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for the whole creation of inferiours to be subject to vanity, Rom. 8. 20, 22. as the Apostle notes, is not much:
for the Whole creation of inferiors to be Subject to vanity, Rom. 8. 20, 22. as the Apostle notes, is not much:
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but for man the noblest of all, endued with reason and understanding, for man to be vanity, that is a great matter.
but for man the Noblest of all, endued with reason and understanding, for man to be vanity, that is a great matter.
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Secondly, were some sorts of men, and those of the baser rank onely vanity, that were the lesse:
Secondly, were Some sorts of men, and those of the baser rank only vanity, that were the less:
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but for vanity to overspread every individual, and that of all kinds:
but for vanity to overspread every Individu, and that of all Kinds:
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for every man without exception, Noble, or ingnoble, rich or poor, male or female, just or sinner:
for every man without exception, Noble, or ingnoble, rich or poor, male or female, just or sinner:
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as St. Jerom glosseth on my Text; without difference, to be vanity; this is more. Thirdly, though it were the condition of every particular man:
as Saint Jerome Glosseth on my Text; without difference, to be vanity; this is more. Thirdly, though it were the condition of every particular man:
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yet were this vanity confined to him in his infancy onely, and childhood:
yet were this vanity confined to him in his infancy only, and childhood:
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or in his old age when he reacheth fourscore years, when his dayes are but trouble and sorrow,
or in his old age when he reaches fourscore Years, when his days Are but trouble and sorrow,
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or at his death alone, when all his thoughts and projects perish, and dust returneth to dust:
or At his death alone, when all his thoughts and projects perish, and dust returns to dust:
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this were but a small matter: But for every man in his best estate, even in the consistency of his age,
this were but a small matter: But for every man in his best estate, even in the consistency of his age,
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as some render the words, in the vigour of his strength, the meridian and height of his glory;
as Some render the words, in the vigour of his strength, the meridian and height of his glory;
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in the maturity and ripenesse of his judgement, in his best qualifications, to be vanity:
in the maturity and ripeness of his judgement, in his best qualifications, to be vanity:
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this is a thing that may justly put us all to a stand, and work amazement in us.
this is a thing that may justly put us all to a stand, and work amazement in us.
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Fourthly, were every man in his best estate but vain in the concrete; this were the lesse:
Fourthly, were every man in his best estate but vain in the concrete; this were the less:
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but for them all to be vanity in the abstract; this is more full, more home.
but for them all to be vanity in the abstract; this is more full, more home.
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Yet fiftly, this is more, that not onely vanity; but altogether vanity;
Yet Fifty, this is more, that not only vanity; but altogether vanity;
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that not a piece of vanity, but whole vanity in all the parts, kinds, and particulars thereof, (as lightnesse, emptinesse, changeablenesse, falsity, deceitfulnesse, &c. should be wholly predicated of him.
that not a piece of vanity, but Whole vanity in all the parts, Kinds, and particulars thereof, (as lightness, emptiness, changeableness, falsity, deceitfulness, etc. should be wholly predicated of him.
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Sixtly, were it onely affirmed, that when he is in his best estate, he might upon the exchange of his estate become altogether vanity for the future, this were nothing so much:
Sixty, were it only affirmed, that when he is in his best estate, he might upon the exchange of his estate become altogether vanity for the future, this were nothing so much:
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as for him even de presenti, and whiles his best estate remaineth to be altogether vanity. And
as for him even de presenti, and while his best estate remains to be altogether vanity. And
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Seventhly, which is one degree further, and worthy consideration; the Psalmist doth not speak of man collectively, but distributively:
Seventhly, which is one degree further, and worthy consideration; the Psalmist does not speak of man collectively, but distributively:
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He doth not say, that all men, take them together joyntly, make all vanity, a piece of vanity being conferred by one,
He does not say, that all men, take them together jointly, make all vanity, a piece of vanity being conferred by one,
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and a piece by another, and what is wanting in one, is in one whole lump supplied by the rest:
and a piece by Another, and what is wanting in one, is in one Whole lump supplied by the rest:
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But every man in and by himself, single them out one by one, and every one of them is an universe of vanity:
But every man in and by himself, single them out one by one, and every one of them is an universe of vanity:
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and thus he is with a Surely: all seeming probabilities to the contrary notwithstanding: and lastly with a Selah, too:
and thus he is with a Surely: all seeming probabilities to the contrary notwithstanding: and lastly with a Selac, too:
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a Noverint universi, Be it known to all men, and considered by them:
a Noverint universi, Be it known to all men, and considered by them:
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So that these words are a compendium, and sum of all the particulars, and of the worst of evils, that are through the body of the Scripture affirmed of man corrupted.
So that these words Are a compendium, and sum of all the particulars, and of the worst of evils, that Are through the body of the Scripture affirmed of man corrupted.
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But let us consider more punctually of vanity: and of man, as also of the Surely, and confirmation, That every man is altogether:
But let us Consider more punctually of vanity: and of man, as also of the Surely, and confirmation, That every man is altogether:
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even at his best estate but vanity. even At his best estate but vanity.
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Vanity, faith righteous David, is that which is not any thing, or which soon ceaseth to be:
Vanity, faith righteous David, is that which is not any thing, or which soon ceases to be:
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as the breath and vapours which soon vanish.
as the breath and vapours which soon vanish.
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It is the emptinesse of the creature, and the Apostle explaineth it, by the bondage of corruption, Rom. 8. 20, 21. It is a word of large signification,
It is the emptiness of the creature, and the Apostle Explaineth it, by the bondage of corruption, Rom. 8. 20, 21. It is a word of large signification,
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and containeth under it many particulars:
and Containeth under it many particulars:
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As first, emptinesse opposed to fulnesse, man wanteth his filling up, there is nothing in him, but voidnesse.
As First, emptiness opposed to fullness, man Wants his filling up, there is nothing in him, but voidness.
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Secondly, it importeth lightnesse opposed to weight, and solidity:
Secondly, it imports lightness opposed to weight, and solidity:
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whence is the phrase, Psal. 62. 9. That the children of men are lighter than vanity.
whence is the phrase, Psalm 62. 9. That the children of men Are lighter than vanity.
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Thirdly, changeablenesse and mutability, opposite to constancy and perpetuity: as if the Psalmist had said;
Thirdly, changeableness and mutability, opposite to constancy and perpetuity: as if the Psalmist had said;
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Man is of a vanishing and fleeting condition, ever changing, never remaining at one stay, Psal. 144. 4.Man is of a vanishing and fleeting condition, ever changing, never remaining At one stay, Psalm 144. 4.
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Fourthly, it implyeth falshood and deceit, opposed to verity.
Fourthly, it Implies falsehood and deceit, opposed to verity.
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Aulus Gellius writeth of a vain Grammarian, who professed great skill in Salust. Apollinaris meeting with him,Aulus Gellius Writeth of a vain Grammarian, who professed great skill in Sallust. Apollinaris meeting with him,
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and meaning to try his cunning, Demanded of him, what Salust meant by that speech of his concerning Caius Lentulus that it was a question Stolidior-ne esset an vanior: Whether he were more foolish,
and meaning to try his cunning, Demanded of him, what Sallust meant by that speech of his Concerning Caius Lentulus that it was a question Stolidior-ne esset an vanior: Whither he were more foolish,
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or more vain? The conceited Grammarian answered, That the knowledge which he took upon him, was in antient words, not in those that were trite and vulgar, worn by use;
or more vain? The conceited Grammarian answered, That the knowledge which he took upon him, was in ancient words, not in those that were trite and Vulgar, worn by use;
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and that he was more foolish than Lentulus, that did not know that these two words in Salust, vain and foolish, did import one and the same thing:
and that he was more foolish than Lentulus, that did not know that these two words in Sallust, vain and foolish, did import one and the same thing:
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Apollinaris replied, That in antient Learning, those were called vain, not which were dullards and fools;Apollinaris replied, That in ancient Learning, those were called vain, not which were dullards and Fools;
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but such as were given to lying and treachery:
but such as were given to lying and treachery:
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And so in Scripture phrase, vanity and a lye, are all one, Psal. 62. 9. and Jonah 2. 4. the epithet of lying is ascribed to vanity, they are stiled lying vanities. Nor is vanity a meer privation, or a bare want; but a positive disquieting evil;
And so in Scripture phrase, vanity and a lie, Are all one, Psalm 62. 9. and Jonah 2. 4. the epithet of lying is ascribed to vanity, they Are styled lying vanities. Nor is vanity a mere privation, or a bore want; but a positive disquieting evil;
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or at the least, unprofitablenesse and disquietment are the attendents upon vanity:
or At the least, unprofitableness and disquietment Are the attendants upon vanity:
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Eccles. 2. 11. All is but vanity and vexation of spirit, and there is no profit in them under the Sun: Eccles. 2. 11. All is but vanity and vexation of Spirit, and there is no profit in them under the Sun:
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where you have all three of them joyned together.
where you have all three of them joined together.
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By this it may appear what is affirmed of man, when he is said to be vanity.
By this it may appear what is affirmed of man, when he is said to be vanity.
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Every man in his best estate, &c.Every man in his best estate, etc.
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Secondly, Every man is vanity: What Christ and all, saith an Interpreter on my Text? not so:
Secondly, Every man is vanity: What christ and all, Says an Interpreter on my Text? not so:
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but as it is in the Hebrew, every Adam, from himself, to the very last person that shall descend of him, according to the course of ordinary propagation:
but as it is in the Hebrew, every Adam, from himself, to the very last person that shall descend of him, according to the course of ordinary propagation:
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be he high or low, rich or poor, male or female:
be he high or low, rich or poor, male or female:
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so far forth as he springeth from Adam; and so far forth as the old Adam remaineth in him, he is but vanity, 1 Cor. 1. 30. But if you consider him in the Second Adam, who of God is made unto us, wisdom, righteousness, sanctification, and redemption: and in whom he is renewed unto the Image of God, wherein he was formerly created,
so Far forth as he springs from Adam; and so Far forth as the old Adam remains in him, he is but vanity, 1 Cor. 1. 30. But if you Consider him in the Second Adam, who of God is made unto us, Wisdom, righteousness, sanctification, and redemption: and in whom he is renewed unto the Image of God, wherein he was formerly created,
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then the case is quite altered, & he is one of an holy excellency. Col. 3. 10. 3dy, every man at his best estate is vanity;
then the case is quite altered, & he is one of an holy excellency. Col. 3. 10. 3dy, every man At his best estate is vanity;
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consider him passing through all his ages;
Consider him passing through all his ages;
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not only in his infancy & childhood, not only in his old age, when the years draw nigh;
not only in his infancy & childhood, not only in his old age, when the Years draw High;
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that he saith, I have no pleasure in them;
that he Says, I have no pleasure in them;
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but vanity he is in his flourishing youth, and ripe & mature manhood, vain in his life, vain in his death, and dissolution.
but vanity he is in his flourishing youth, and ripe & mature manhood, vain in his life, vain in his death, and dissolution.
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Consider him in all his conditions, in all his employments: a very embleme of vanity;
Consider him in all his conditions, in all his employments: a very emblem of vanity;
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not only Haman in his decay and downfal, but Salomon ▪ in all his royalty, is but vanity;
not only Haman in his decay and downfall, but Solomon ▪ in all his royalty, is but vanity;
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inferiour to the very Lilly in the judgement of our Saviour.
inferior to the very Lily in the judgement of our Saviour.
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Fourthly, altogether vanity; all that is in him, or is his, is but vanity, and all vanity is in him, all the sorts and kinds of vanity whatsoever:
Fourthly, altogether vanity; all that is in him, or is his, is but vanity, and all vanity is in him, all the sorts and Kinds of vanity whatsoever:
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from the very crown of his head, unto the soles of his feet, there is nothing in him, from the very crown of his head, unto the soles of his feet, there is nothing in him,
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but wounds and putrified sores, full of corruption: but wounds and Putrified sores, full of corruption:
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his heart is a Sea of vanity, deceitful above all things, his ratiocinations, his imaginations vain,
his heart is a Sea of vanity, deceitful above all things, his ratiocinations, his Imaginations vain,
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and even evil from his youth up, and continually;
and even evil from his youth up, and continually;
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his very tongue is a world of iniquity, all his parts and powers composed as it were of vanity:
his very tongue is a world of iniquity, all his parts and Powers composed as it were of vanity:
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the holy Prophet making a full distribution of all humane good things, and referring them to three heads.
the holy Prophet making a full distribution of all humane good things, and referring them to three Heads.
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1. The goods of the mind. 2. Of the body.
1. The goods of the mind. 2. Of the body.
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3. Of fortune as they are called, or of the external condition layeth a kind of vanity upon them all,
3. Of fortune as they Are called, or of the external condition Layeth a kind of vanity upon them all,
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and exempteth them all, from our glorying, or rejoycing in.
and exempteth them all, from our glorying, or rejoicing in.
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Jer. 9. 23. Let not the wise man glory in his wisdom, yet is that the best estate of the mind? let not the strong man glory in his strength; Jer. 9. 23. Let not the wise man glory in his Wisdom, yet is that the best estate of the mind? let not the strong man glory in his strength;
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yet that is the best estate of the body: neither let the rich man glory in his riches;
yet that is the best estate of the body: neither let the rich man glory in his riches;
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yet that is the best estate of fortune, as the Philosophers call it:
yet that is the best estate of fortune, as the Philosophers call it:
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but let him that glorieth, glory in that he understandeth, and knoweth me that I am the Lord. but let him that Glorieth, glory in that he understands, and Knoweth me that I am the Lord.
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Now for the surety or confirmation of this, it is as certain, and as sure as the Scripture can make it, the second son of man, that was born into the world, did carry the very name and appellation of vanity;
Now for the surety or confirmation of this, it is as certain, and as sure as the Scripture can make it, the second son of man, that was born into the world, did carry the very name and appellation of vanity;
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for he was called Habel; that is, vanity:
for he was called Habel; that is, vanity:
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but the truth of the thing it self agreeth to every mothers child, no lesse than unto him;
but the truth of the thing it self agreeth to every mother's child, no less than unto him;
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every Adam is Habel in my Text:
every Adam is Habel in my Text:
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I might refer you for the proof of this point unto the whole Book of Ecclesiastes; where again and again, and yet the third time;
I might refer you for the proof of this point unto the Whole Book of Ecclesiastes; where again and again, and yet the third time;
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of all things, of all persons;
of all things, of all Persons;
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it is avouched, that vanity of vanites, they are all but vanity, there is no profit in them under the Sun:
it is avouched, that vanity of vanities, they Are all but vanity, there is no profit in them under the Sun:
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but the most pathetical to this you have in Psal. 62. 9. where you have a Surely fixed before it too.
but the most pathetical to this you have in Psalm 62. 9. where you have a Surely fixed before it too.
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Surely men of low degree are vanity, and men of high degree are as a lye: Surely men of low degree Are vanity, and men of high degree Are as a lie:
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to be laid in the ballance, they are altogether lighter then vanity;
to be laid in the balance, they Are altogether lighter then vanity;
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where not only the sons of Adam, and those of an inferiour rank, but even the sons of Ish: of Noble and potent persons, both sorts of them, are vanity: if there be any oddes or difference betwixt them, herein it consisteth, that the greater, the better, are in the worst case;
where not only the Sons of Adam, and those of an inferior rank, but even the Sons of Is: of Noble and potent Persons, both sorts of them, Are vanity: if there be any odds or difference betwixt them, herein it Consisteth, that the greater, the better, Are in the worst case;
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by how much a lye is worse then vanity:
by how much a lie is Worse then vanity:
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poor mens vanity is engraven in their wants, written with greater characters in their outward miserable conditions,
poor men's vanity is engraven in their Wants, written with greater characters in their outward miserable conditions,
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so that every one may read it, they appear to be what they are;
so that every one may read it, they appear to be what they Are;
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but for great and noble persons, (by reason of their glorious outside,) they seem to be otherwise,
but for great and noble Persons, (by reason of their glorious outside,) they seem to be otherwise,
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but are indeed no lesse vanity than the other;
but Are indeed no less vanity than the other;
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their vanity is not so transparent, but disguised and hidden under outward pomp, and in this respect,
their vanity is not so transparent, but disguised and hidden under outward pomp, and in this respect,
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as also because we promise our selves (in our selves) so much from them,
as also Because we promise our selves (in our selves) so much from them,
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& our expectations are so often, and so fouly disppointed, they are rightly said to be a lye. And mark what followeth;
& our Expectations Are so often, and so foully disppointed, they Are rightly said to be a lie. And mark what follows;
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to be layed in the ballance, they are altogether lighter then vanity; vanity, which is lightnesse it self, doth over-weigh them;
to be laid in the balance, they Are altogether lighter then vanity; vanity, which is lightness it self, does overweigh them;
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and that by reason of sin in them, which being a moral vanity, and the cause, must needs turn the scales,
and that by reason of since in them, which being a moral vanity, and the cause, must needs turn the scales,
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and lift up the natural vanity, which is the effect: this point may be further confirmed by the manifold resemblances in Scripture;
and lift up the natural vanity, which is the Effect: this point may be further confirmed by the manifold resemblances in Scripture;
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man being still compared to the vainest, emptiest, lightest things that are. Whether heavenly, earthly, or humane;
man being still compared to the vainest, emptiest, Lightest things that Are. Whither heavenly, earthly, or humane;
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of all the heavenly things, he is resembled to the wind, which is but a blast, a fume, a vapour, a mist: to a cloud, and darkness;
of all the heavenly things, he is resembled to the wind, which is but a blast, a fume, a vapour, a missed: to a cloud, and darkness;
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so likewise compared to the basest of all earthly things, to a beast that perisheth, to a shadow, a bubble, the frost, things most flitting,
so likewise compared to the Basest of all earthly things, to a beast that Perishes, to a shadow, a bubble, the frost, things most flitting,
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and amongst humane things to a tale, a sheperds tent, a post, a weavers shuttle, a dream, than which nothing is vainer.
and among humane things to a tale, a shepherds tent, a post, a weavers shuttle, a dream, than which nothing is vainer.
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Yea it is said, that all the nations of the world put them together, are lesse then nothing, respectively to God, in whom is no darknesse, nor degree of vanity:
Yea it is said, that all the Nations of the world put them together, Are less then nothing, respectively to God, in whom is no darkness, nor degree of vanity:
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many such allusions do every where almost occurre in the sacred page: the truth of which, our daily experience doth plentifully ratifie:
many such allusions do every where almost occurre in the sacred page: the truth of which, our daily experience does plentifully ratify:
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for howsoever in prosperity, men are so made drunk with sensual pleasures, that neither they do discern, nor feel themselves vanity;
for howsoever in Prosperity, men Are so made drunk with sensual pleasures, that neither they do discern, nor feel themselves vanity;
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yet in afflictions and miseries, they begin to open their eyes, and to confesse, that all is but vanity:
yet in afflictions and misery's, they begin to open their eyes, and to confess, that all is but vanity:
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the heathens, though ignorant of the true cause of this, yet by the very light of nature saw a glimpse hereof, whence some of them delivered, that it was best for men not to be born,
the Heathens, though ignorant of the true cause of this, yet by the very Light of nature saw a glimpse hereof, whence Some of them Delivered, that it was best for men not to be born,
dt n2-jn, cs j pp-f dt j n1 pp-f d, av p-acp dt j n1 pp-f n1 vvd dt n1 av, c-crq d pp-f pno32 vvd, cst pn31 vbds js p-acp n2 xx pc-acp vbi vvn,
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and the next soon to dye.
and the next soon to die.
cc dt ord av pc-acp vvi.
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And do we not come weeping and wayling, into the world? Do we not live in it toyling and moyling;
And do we not come weeping and wailing, into the world? Do we not live in it toiling and moiling;
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eaten up with care, distracted with feares, and perplexed with a thousand griefs. Dye we not groaning, hath not vanity seised upon all estates, conditions, enterprises;
eaten up with care, distracted with fears, and perplexed with a thousand griefs. Dye we not groaning, hath not vanity seized upon all estates, conditions, enterprises;
vvn a-acp p-acp n1, vvn p-acp n2, cc vvn p-acp dt crd n2. np1 pns12 xx vvg, vhz xx n1 vvn p-acp d n2, n2, n2;
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our bodies they are weak, our form fragile, our healths uncertain, our lives flitting and posting away, our hopes often disappointed;
our bodies they Are weak, our from fragile, our healths uncertain, our lives flitting and posting away, our hope's often disappointed;
po12 n2 pns32 vbr j, po12 n1 j, po12 n2 j, po12 n2 vvg cc vvg av, po12 n2 av vvn;
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our friends inconstant, or or mortal at the best; our honours faigned, or failing; our understandings blind, our wills perverse, our affections turbulent, our senses subject to many deceits; our whole man depraved;
our Friends inconstant, or or Mortal At the best; our honours feigned, or failing; our understandings blind, our wills perverse, our affections turbulent, our Senses Subject to many Deceits; our Whole man depraved;
po12 n2 j, cc cc j-jn p-acp dt js; po12 n2 vvd, cc vvg; po12 n2 j, po12 n2 j, po12 n2 j, po12 n2 j-jn p-acp d n2; po12 j-jn n1 vvn;
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our offices burdensome, our profits bewitching, our strength vain, which must become as water spilt upon the ground:
our Offices burdensome, our profits bewitching, our strength vain, which must become as water spilled upon the ground:
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Is not favour deceitful, and beauty but vanity: Proverbs 31. 30. which must be turned into rottennesse, and loathsomnesse; our pleasure mixt, and unsincere:
Is not favour deceitful, and beauty but vanity: Proverbs 31. 30. which must be turned into rottenness, and loathsomeness; our pleasure mixed, and unsincere:
vbz xx n1 j, cc n1 p-acp n1: n2 crd crd r-crq vmb vbi vvn p-acp n1, cc n1; po12 n1 vvn, cc j:
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yea, our very thoughts and imaginations which are the very sirst-born of the soule, and are the hinges, upon which all our other operations do turn:
yea, our very thoughts and Imaginations which Are the very sirst-born of the soul, and Are the hinges, upon which all our other operations do turn:
uh, po12 j n2 cc n2 r-crq vbr dt j j pp-f dt n1, cc vbr dt n2, p-acp r-crq d po12 j-jn n2 vdb vvi:
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the Lord knoweth the thoughts of the children of men, that they are vain; yea, all over man is vanity, as empty as the wind;
the Lord Knoweth the thoughts of the children of men, that they Are vain; yea, all over man is vanity, as empty as the wind;
dt n1 vvz dt n2 pp-f dt n2 pp-f n2, cst pns32 vbr j; uh, d p-acp n1 vbz n1, p-acp j c-acp dt n1;
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as flitting as the mist in the ayre, so vain a thing is man; that he cannot adde one inch unto his stature;
as flitting as the missed in the air, so vain a thing is man; that he cannot add one inch unto his stature;
c-acp vvg p-acp dt n1 p-acp dt n1, av j dt n1 vbz n1; cst pns31 vmbx vvi crd n1 p-acp po31 n1;
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nor alter the colour of one hair of his head, nor keep off one judgement of God,
nor altar the colour of one hair of his head, nor keep off one judgement of God,
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nor protract his time one minute. Vain in himself, and all other things vain to him;
nor protract his time one minute. Vain in himself, and all other things vain to him;
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who being a microcosme, or little world, yet containeth within himself the whole great world of vanity.
who being a microcosm, or little world, yet Containeth within himself the Whole great world of vanity.
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So that all the several vanities which are dispersed here and there throughout the other creatures, are in him united in one,
So that all the several vanities which Are dispersed Here and there throughout the other creatures, Are in him united in one,
av cst d dt j n2 r-crq vbr vvn av cc a-acp p-acp dt j-jn n2, vbr p-acp pno31 vvn p-acp pi,
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and so do meet in him, as in their common center; and first original: he is a very map of vanity.
and so do meet in him, as in their Common centre; and First original: he is a very map of vanity.
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But how cometh this to passe, did not the Almighty at the first creation, make all things good, and saw them to be exceeding good in their kindes;
But how comes this to pass, did not the Almighty At the First creation, make all things good, and saw them to be exceeding good in their Kinds;
cc-acp q-crq vvz d pc-acp vvi, vdd xx dt j-jn p-acp dt ord n1, vvb d n2 j, cc vvd pno32 pc-acp vbi vvg j p-acp po32 n2;
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whence then are these lawes? how came in this vanity? Surely the envious enemy hath done this, for vanity is not the fruit of Gods creation,
whence then Are these laws? how Come in this vanity? Surely the envious enemy hath done this, for vanity is not the fruit of God's creation,
c-crq av vbr d n2? q-crq vvd p-acp d n1? av-j dt j n1 vhz vdn d, p-acp n1 vbz xx dt n1 pp-f npg1 n1,
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but the consequent of mans prevarication:
but the consequent of men prevarication:
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God made Adam in his own image, and planted him as a noble vine, but he turned into the degenerate plant of a strange vine;
God made Adam in his own image, and planted him as a noble vine, but he turned into the degenerate plant of a strange vine;
np1 vvd np1 p-acp po31 d n1, cc vvd pno31 p-acp dt j n1, cc-acp pns31 vvd p-acp dt j n1 pp-f dt j n1;
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it came in then through the wilinesse of the old Serpent, and by Adams sin, In whom we all sinned;
it Come in then through the wiliness of the old Serpent, and by Adams since, In whom we all sinned;
pn31 vvd p-acp av p-acp dt n1 pp-f dt j n1, cc p-acp npg1 n1, p-acp ro-crq pns12 d vvn;
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and so the excellency becommeth blasted, wherein we were first created; and vanity hath seised upon man first.
and so the excellency becomes blasted, wherein we were First created; and vanity hath seized upon man First.
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Rom. 8. 21. And secondarily upon the other creatures. The Creature, saith the Apostle, is subject unto vanity:Rom. 8. 21. And secondarily upon the other creatures. The Creature, Says the Apostle, is Subject unto vanity:
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not of its own will, that is, not by any voluntary defection, or sin in it self,
not of its own will, that is, not by any voluntary defection, or since in it self,
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but by reason of him who hath subdued it under hope; that is, by the just judgement of God;
but by reason of him who hath subdued it under hope; that is, by the just judgement of God;
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who for the sin of man, hath subdued it into vanity:
who for the since of man, hath subdued it into vanity:
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under the hope of restitution and freedom from this vanity, which there the Apostle calleth the bondage of corruption;
under the hope of restitution and freedom from this vanity, which there the Apostle calls the bondage of corruption;
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but now on the other side, man is subject unto vanity of his own will, and by his voluntary falling away from God:
but now on the other side, man is Subject unto vanity of his own will, and by his voluntary falling away from God:
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from whence it followeth, that man is vainer then all the other creatures;
from whence it follows, that man is vainer then all the other creatures;
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not onely because he was the best and noblest of them, and Corruptio optimi est pessima; as the sweetest wine becomes the sowrest vinegar,
not only Because he was the best and Noblest of them, and corruption Optimi est pessima; as the Sweetest wine becomes the sourest vinegar,
xx av-j c-acp pns31 vbds dt js cc js pp-f pno32, cc fw-la fw-la fw-la fw-la; p-acp dt js n1 vvz dt js n1,
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but also because he was the cause of the vanity in the other creatures;
but also Because he was the cause of the vanity in the other creatures;
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and that which maketh other things so, that must needs be more so in it selfe:
and that which makes other things so, that must needs be more so in it self:
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the vanity of the other creatures is but natural and sinlesse, as being not capable of it:
the vanity of the other creatures is but natural and sinless, as being not capable of it:
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the vanity of man is moral, the other creatures are sensible of their vanity, and groaning under the burden, by the very instinct of nature seek out for a remedy, Rom. 8. but man,
the vanity of man is moral, the other creatures Are sensible of their vanity, and groaning under the burden, by the very instinct of nature seek out for a remedy, Rom. 8. but man,
dt n1 pp-f n1 vbz j, dt j-jn n2 vbr j pp-f po32 n1, cc vvg p-acp dt n1, p-acp dt j n1 pp-f n1 vvb av p-acp dt n1, np1 crd p-acp n1,
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though he be the vainest of all creatures, yet is not affected with his vanity, feeleth it not;
though he be the vainest of all creatures, yet is not affected with his vanity, feeleth it not;
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and so seeketh no redresse from under it, but even sports himselfe in it, as if vanity were his felicity, the vanity of other creatures extendeth but to time at farthest:
and so seeks no redress from under it, but even sports himself in it, as if vanity were his felicity, the vanity of other creatures extendeth but to time At farthest:
cc av vvz dx n1 p-acp p-acp pn31, cc-acp av vvz px31 p-acp pn31, c-acp cs n1 vbdr po31 n1, dt n1 pp-f j-jn n2 vvz cc-acp p-acp n1 p-acp js:
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it endeth in their death or dissolution, but the vanity that is in man, presseth him down to hell,
it Endeth in their death or dissolution, but the vanity that is in man, Presseth him down to hell,
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and (without Gods great mercy interposing) reacheth to eternity, and even then beginneth most;
and (without God's great mercy interposing) reaches to eternity, and even then begins most;
cc (p-acp npg1 j n1 vvg) vvz p-acp n1, cc av av vvz ds;
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when the other creatures vanity doth cease.
when the other creatures vanity does cease.
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And, to conclude, besides the proper stock which he hath of his own, he communicateth in the several vanities of all particular creatures,
And, to conclude, beside the proper stock which he hath of his own, he Communicateth in the several vanities of all particular creatures,
np1, pc-acp vvi, p-acp dt j n1 r-crq pns31 vhz pp-f po31 d, pns31 vvz p-acp dt j n2 pp-f d j n2,
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and may justly be stiled, vanity of vanities.
and may justly be styled, vanity of vanities.
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But it is full time, (me thinks) to look homewards, and to reflect upon our selves, we will therfore make a pawse here,
But it is full time, (me thinks) to look homeward, and to reflect upon our selves, we will Therefore make a pause Here,
p-acp pn31 vbz j n1, (pno11 vvz) p-acp vvb av, cc pc-acp vvi p-acp po12 n2, pns12 vmb av vvi dt n1 av,
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and affixe the Selah: It is a high point of wisdome to get some good even out of that which is evil,
and affix the Selac: It is a high point of Wisdom to get Some good even out of that which is evil,
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and hereby we approach nearer unto God in perfection, we therefore derive the Soveraigne vertue of this truth unto our own souls, in the sundry and severall occasions thereof;
and hereby we approach nearer unto God in perfection, we Therefore derive the Sovereign virtue of this truth unto our own Souls, in the sundry and several occasions thereof;
cc av pns12 vvb av-jc p-acp np1 p-acp n1, pns12 av vvb dt j-jn n1 pp-f d n1 p-acp po12 d n2, p-acp dt j cc j n2 av;
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and first this may be useful to take downe all proud conceits in man, that advance themselves against Christ, to abate our lostinesse of spirit, to avile us all in our own apprehensions,
and First this may be useful to take down all proud conceits in man, that advance themselves against christ, to abate our lostinesse of Spirit, to avile us all in our own apprehensions,
cc ord d vmb vbi j pc-acp vvi a-acp d j n2 p-acp n1, cst vvb px32 p-acp np1, pc-acp vvi po12 n1 pp-f n1, pc-acp vvi pno12 d p-acp po12 d n2,
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and to lay us low in our own eyes; even unto selfe-abhorrence.
and to lay us low in our own eyes; even unto selfe-abhorrence.
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Methinkes the serious consideration of this point and the grounded beliefe of the truth hereof, that vanity is fixed even in our very natures, that it sticks not in notorious sinners,
Methinks the serious consideration of this point and the grounded belief of the truth hereof, that vanity is fixed even in our very nature's, that it sticks not in notorious Sinners,
vvz dt j n1 pp-f d n1 cc dt j-vvn n1 pp-f dt n1 av, cst n1 vbz vvn av p-acp po12 j n2, cst pn31 vvz xx p-acp j n2,
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and deboshed persons alone, but spreadeth it selfe to all Adam, to every Mothers sonne, not one excepted, no not those that have the best natures, and sweetest dispositions;
and deboshed Persons alone, but spreadeth it self to all Adam, to every Mother's son, not one excepted, no not those that have the best nature's, and Sweetest dispositions;
cc j-vvn n2 av-j, cc-acp vvz pn31 n1 p-acp d np1, p-acp d ng1 n1, xx pi vvn, uh-dx xx d cst vhb dt js n2, cc js n2;
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methinks I say that this should deeply humble us in our selves, and take away that self-admiration, which undoeth many a soule.
methinks I say that this should deeply humble us in our selves, and take away that self-admiration, which undoth many a soul.
vvz pns11 vvb cst d vmd av-jn vvi pno12 p-acp po12 n2, cc vvb av d n1, r-crq vvz d dt n1.
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Secondly, this is usefull for to provoke, to set a higher price on all the blessings of God bestowed on us,
Secondly, this is useful for to provoke, to Set a higher price on all the blessings of God bestowed on us,
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and to endeare his bounty and goodnesse towards us, and so consequently, to set an edge upon our thankfulnesse: considering our own little worth:
and to endear his bounty and Goodness towards us, and so consequently, to Set an edge upon our thankfulness: considering our own little worth:
cc pc-acp vvi po31 n1 cc n1 p-acp pno12, cc av av-j, pc-acp vvi dt n1 p-acp po12 n1: vvg po12 d j n1:
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and that we are but vanity:
and that we Are but vanity:
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and surely then there can be no desert of his savours, Psalm 144. 3. what is man Lord that thou takest knowledge of him,
and surely then there can be no desert of his savours, Psalm 144. 3. what is man Lord that thou Takest knowledge of him,
cc av-j av pc-acp vmb vbi dx n1 pp-f po31 n2, n1 crd crd q-crq vbz n1 n1 cst pns21 vv2 n1 pp-f pno31,
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or the Son of man that thou makest such account of him? and there the Prophet shewes the grounds of his wonderment:or the Son of man that thou Makest such account of him? and there the Prophet shows the grounds of his wonderment:
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man is like to vanity, his dayes are as a shadow that passeth away, &c. and certainly, Gods gifts are never so right valued,man is like to vanity, his days Are as a shadow that passes away, etc. and Certainly, God's Gifts Are never so right valued,
n1 vbz av-j p-acp n1, po31 n2 vbr p-acp dt n1 cst vvz av, av cc av-j, npg1 n2 vbr av-x av av-jn vvn,
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when they are considered alone by themselves, as when they are viewed joyntly together, with our own wretchednesse. I am lesse: sayes Jacob:
when they Are considered alone by themselves, as when they Are viewed jointly together, with our own wretchedness. I am less: Says Jacob:
c-crq pns32 vbr vvn av-j p-acp px32, c-acp c-crq pns32 vbr vvn av-j av, p-acp po12 d n1. pns11 vbm av-dc: vvz np1:
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then the least of all thy mercies; his own indignity did set a lustre upon Gods smallest mercies:then the least of all thy Mercies; his own indignity did Set a lustre upon God's Smallest Mercies:
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Et dare non dignis res mage digna Deo. Thirdly, from hence the inference of the Scripture is forcible, and very prevailing;Et Dare non dignis Rest mage Digna God Thirdly, from hence the Inference of the Scripture is forcible, and very prevailing;
fw-la vvb fw-fr fw-la fw-la n1 fw-la np1 ord, p-acp av dt n1 pp-f dt n1 vbz j, cc av vvg;
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that seeing every man is vanity, that therefore we settle not our trust, or repose our confidence in any son of man, be he never so great;
that seeing every man is vanity, that Therefore we settle not our trust, or repose our confidence in any son of man, be he never so great;
d vvg d n1 vbz n1, cst av pns12 vvb xx po12 n1, cc vvb po12 n1 p-acp d n1 pp-f n1, vbb pns31 av-x av j;
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for then we do but make falshood our refuge, and under vanity are we hid: we lean on broken reeds, that will pierce us through.
for then we do but make falsehood our refuge, and under vanity Are we hid: we lean on broken reeds, that will pierce us through.
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See for this at large, Psalm 62. 6, 7, 8, 9. and Psalm 146. 34. where the charge is set on with many enforcing considerations, which for brevities sake I omit.
See for this At large, Psalm 62. 6, 7, 8, 9. and Psalm 146. 34. where the charge is Set on with many enforcing considerations, which for brevities sake I omit.
vvb p-acp d p-acp j, n1 crd crd, crd, crd, crd cc n1 crd crd n1 dt n1 vbz vvn a-acp p-acp d vvg n2, r-crq p-acp ng1 n1 pns11 vvb.
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Even Princes themselves are not to be trusted in;
Even Princes themselves Are not to be trusted in;
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the duty that we owe to our superious, is faithfulnesse and obedience, not trust and confidence.
the duty that we owe to our Superior, is faithfulness and Obedience, not trust and confidence.
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It shall be found true, that never any persons smarted more in the disappointment of their expectations,
It shall be found true, that never any Persons smarted more in the disappointment of their Expectations,
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then those that relyed most strongly on morall men.
then those that relied most strongly on moral men.
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Again, gather we some sweet out of this sowre, that every man in his best estate is altogether vanity. Use we this truth to our consolations, as well as our humiliations;
Again, gather we Some sweet out of this sour, that every man in his best estate is altogether vanity. Use we this truth to our consolations, as well as our humiliations;
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and the comfort lyeth especially in three particulars.
and the Comfort lies especially in three particulars.
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First, when we have potent enemies, which are too strong for us, and threaten our undoing;
First, when we have potent enemies, which Are too strong for us, and threaten our undoing;
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when we begin to be terrified, and dismayed, this consideration may be a stay to us,
when we begin to be terrified, and dismayed, this consideration may be a stay to us,
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and cleare our spirits then, be they never so great;
and clear our spirits then, be they never so great;
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yet at the best they are but vanity, and can do neither good nor hurt of themselves: thus the Prophet at large.
yet At the best they Are but vanity, and can do neither good nor hurt of themselves: thus the Prophet At large.
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Esay 51. 12, 13, 14, 15. Who art thou that thou shouldest be afraid of a man, that shall dye; Isaiah 51. 12, 13, 14, 15. Who art thou that thou Shouldst be afraid of a man, that shall die;
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and of the Son of man, that shall be made as grasse, I, even I, am he that comfort you, &c. it is pressed there more at large.and of the Son of man, that shall be made as grass, I, even I, am he that Comfort you, etc. it is pressed there more At large.
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Secondly, this may comfort us in respect of our own infirmities, and humane weaknesses;
Secondly, this may Comfort us in respect of our own infirmities, and humane Weaknesses;
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for by this vanity of ours, and frailty, we become fit objects for Gods pity and commiseration;
for by this vanity of ours, and frailty, we become fit objects for God's pity and commiseration;
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for what glory shall he get by contending with us that are too weak for him;
for what glory shall he get by contending with us that Are too weak for him;
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thus holy David, Psal. 103. 13. 14. that the Lord knoweth our mould, and frame, that we are but dust;
thus holy David, Psalm 103. 13. 14. that the Lord Knoweth our mould, and frame, that we Are but dust;
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and thereupon, as a Father pitieth his child, so hath the Lord compassion on them that feare him.
and thereupon, as a Father Pitieth his child, so hath the Lord compassion on them that Fear him.
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Thirdly, to accommodate this to the present occasion, this may serve as a Cordial to moderate our grief in the losse of our dearest and noblest friends,
Thirdly, to accommodate this to the present occasion, this may serve as a Cordial to moderate our grief in the loss of our dearest and Noblest Friends,
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for who are they that are dead and gone? Surely, whether they were of high or low degree, they were but vanity:
for who Are they that Are dead and gone? Surely, whither they were of high or low degree, they were but vanity:
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and now they are dead, there is an end of their vanity, rather then of themselves;
and now they Are dead, there is an end of their vanity, rather then of themselves;
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their vanity is gone, but their excellency remaineth with them:
their vanity is gone, but their excellency remains with them:
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there is but one, and that is the last piece of their vanity which remaineth, which is the captivity of their bodies under the grave,
there is but one, and that is the last piece of their vanity which remains, which is the captivity of their bodies under the grave,
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and the turning of it into rottennesse, but yet they are insensible of it, and feel no pain;
and the turning of it into rottenness, but yet they Are insensible of it, and feel no pain;
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and being for ever blessed in the presence and fruition of God himselfe;
and being for ever blessed in the presence and fruition of God himself;
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they do live in the certain and assured expectation of the re-union of their bodies, with their soules:
they do live in the certain and assured expectation of the reunion of their bodies, with their Souls:
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and therefore I say with the blessed Apostle, in the very same case. 1 Thes. 4. 18. Comfort your selves one another with these words:
and Therefore I say with the blessed Apostle, in the very same case. 1 Thebes 4. 18. Comfort your selves one Another with these words:
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and so for a time I will lay aside my Text and betake my self to the present occasion;
and so for a time I will lay aside my Text and betake my self to the present occasion;
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of which, that very spectacle doth mind us.
of which, that very spectacle does mind us.
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And now give me leave for a conclusion of my Text, a little to invert the words;
And now give me leave for a conclusion of my Text, a little to invert the words;
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and what the Psalmist speaks of every Adam, by way of contraries, to apply to every true Christian; and that is this:
and what the Psalmist speaks of every Adam, by Way of contraries, to apply to every true Christian; and that is this:
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Every true Christan, even in his worst estate, is altogether excellent;
Every true Christian, even in his worst estate, is altogether excellent;
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this is the difference of our being in the first and second Adam; In the one altogether vanity, in the other altogether excellent;
this is the difference of our being in the First and second Adam; In the one altogether vanity, in the other altogether excellent;
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excellent in their life, excellent in their death.
excellent in their life, excellent in their death.
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Rom. 14. 8. for if they live, they live unto the Lord, and if they dye, they dye, unto the Lord; Rom. 14. 8. for if they live, they live unto the Lord, and if they die, they die, unto the Lord;
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whether then they live or dye, they are the Lords: whither then they live or die, they Are the lords:
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take them in their worst estates, even in afflictions, and there they rejoyce under the hope of the glory of God:
take them in their worst estates, even in afflictions, and there they rejoice under the hope of the glory of God:
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and their affliction which is but for a moment, worketh a far super-excellent, and an eternal weight of glory: 2 Cor. 4. 9. afflicted on every side,
and their affliction which is but for a moment, works a Far superexcellent, and an Eternal weight of glory: 2 Cor. 4. 9. afflicted on every side,
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but not forsaken, cast down, but they perish not; come what can come, come what may;
but not forsaken, cast down, but they perish not; come what can come, come what may;
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yet are they in all things more then conquerors, and every thing turneth to their good. yet Are they in all things more then conquerors, and every thing turns to their good.
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Rom. 8. 23. And, as it followeth in the same place, neither life, nor death,
Rom. 8. 23. And, as it follows in the same place, neither life, nor death,
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nor Angels, nor Principalities, nor Powers, nor heighth, nor depth, nor any other creature, shall be able to separate them from the love of God;
nor Angels, nor Principalities, nor Powers, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God;
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which is in Christ Jesus our Lord: which is in christ jesus our Lord:
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and therefore as Salomon in his Ecclesiastes, after his large discourse of vanity, for a conclusion of all;
and Therefore as Solomon in his Ecclesiastes, After his large discourse of vanity, for a conclusion of all;
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Ecclesiastes 12. 13. brings in the remedy; and the counterpoyse of vanity, even so say I with him:Ecclesiastes 12. 13. brings in the remedy; and the counterpoise of vanity, even so say I with him:
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let us hear the conclusion of the whole matter: Fear God and keep his Commandements; for this is the whole duty of man.
let us hear the conclusion of the Whole matter: fear God and keep his commandments; for this is the Whole duty of man.
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Assure your selves, there is nothing that eates up vanity, but grace onely: and so much the more grace, ever so much the lesse vanity:
Assure your selves, there is nothing that eats up vanity, but grace only: and so much the more grace, ever so much the less vanity:
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All things under the Sun are vanity, but onely grace: and therefore let all our prayers and endeavours be set on this;All things under the Sun Are vanity, but only grace: and Therefore let all our Prayers and endeavours be Set on this;
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to have Grace to serve God in this world, that we may have glory, the reward of our service in the world to come.
to have Grace to serve God in this world, that we may have glory, the reward of our service in the world to come.
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Now to God the Father, God the Sonne, and God the Holy Ghost, be rendred all Honour,
Now to God the Father, God the Son, and God the Holy Ghost, be rendered all Honour,
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and Glory, both now, and evermore. AMEN.
and Glory, both now, and evermore. AMEN.
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A PREPARATION For the COMMUNION. 1 Cor. 11. 28. But let a man examine himself, and so let him eat of that bread and drink of that cup.
A PREPARATION For the COMMUNION. 1 Cor. 11. 28. But let a man examine himself, and so let him eat of that bred and drink of that cup.
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THe things whereof we are to examine our selves, may be referred to two heads, our Sins, and our Graces.
THe things whereof we Are to examine our selves, may be referred to two Heads, our Sins, and our Graces.
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The necessity of the examination of our sins appears in this, That sins unexamined are unespied:
The necessity of the examination of our Sins appears in this, That Sins unexamined Are unespied:
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being unespied, they will be unrepented; being unrepented, we shall bring them with us to the Sacrament:
being unespied, they will be unrepented; being unrepented, we shall bring them with us to the Sacrament:
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and being brought along with us to the Sacrament, or the Lords Table, they will be a Bar to the confirmation of Gods Covenant with us, whereof the Bread and Wine is a Seal,
and being brought along with us to the Sacrament, or the lords Table, they will be a Bar to the confirmation of God's Covenant with us, whereof the Bred and Wine is a Seal,
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and also to our reaping the comfort, sweetnesse and benefits of that Ordinance: for where there is no searching and trying of our waies:
and also to our reaping the Comfort, sweetness and benefits of that Ordinance: for where there is no searching and trying of our ways:
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there can be no turning unto the Lord, Lam. 3. 40. Now there are four principal helps to further, us in the examination of our sins.
there can be no turning unto the Lord, Lam. 3. 40. Now there Are four principal helps to further, us in the examination of our Sins.
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1. A distribution of our lives into certain portions, according to our ages of childhood, youth, manhood, old age,
1. A distribution of our lives into certain portions, according to our ages of childhood, youth, manhood, old age,
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and it will be useful for us severally, to remember:
and it will be useful for us severally, to Remember:
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So much of my time I spent in my fathers family, under the government of my parents:
So much of my time I spent in my Father's family, under the government of my Parents:
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so much time abroad, under the care and tuition of others, and these and these sins committed, during that same time:
so much time abroad, under the care and tuition of Others, and these and these Sins committed, during that same time:
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such a quantity of time spent in the service of others; and such a portion being a free man, at my own liberty:
such a quantity of time spent in the service of Others; and such a portion being a free man, At my own liberty:
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so many years passed over in a single estate, so many in Matrimonie or Wedlock.
so many Years passed over in a single estate, so many in Matrimony or Wedlock.
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This distribution of our lives into certain portions, will help us to a discovery of our particular sins,
This distribution of our lives into certain portions, will help us to a discovery of our particular Sins,
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and the aggravation of them from our nativitie to the present moment, wherein we begin to examine our selves.
and the aggravation of them from our Nativity to the present moment, wherein we begin to examine our selves.
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Whereas without this our apprehensions and view of them will be but confused, onely in grosse and in general.
Whereas without this our apprehensions and view of them will be but confused, only in gross and in general.
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But when we have thus quartered our lives, and considered those special sins, that have been committed by us, in those several divisions, the main sins of our lives will appear in a kind of order before us.
But when we have thus quartered our lives, and considered those special Sins, that have been committed by us, in those several divisions, the main Sins of our lives will appear in a kind of order before us.
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Yet we are still to remember, that besides those greater and more eminent sins of our lives which appear;
Yet we Are still to Remember, that beside those greater and more eminent Sins of our lives which appear;
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there will be many unknown sins:
there will be many unknown Sins:
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many omissions of good duties, many slender performances of our best duties discharged, which will escape our search.
many omissions of good duties, many slender performances of our best duties discharged, which will escape our search.
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The second help will be to set before us the glasse of Gods Law sum'd up in the ten Commandments, for by the Law is the knowledge of sin.
The second help will be to Set before us the glass of God's Law summed up in the ten commandments, for by the Law is the knowledge of since.
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Rom. 3. 20. in which glasse we must consider the latitude and extent of every commandment,
Rom. 3. 20. in which glass we must Consider the latitude and extent of every Commandment,
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how far it reacheth in the several prohibitions of evil, and precepts of good, for Gods Commandments are exceeding broad, Psal. 119. 96. if thus we shall do with heedfulnesse,
how Far it reaches in the several prohibitions of evil, and Precepts of good, for God's commandments Are exceeding broad, Psalm 119. 96. if thus we shall do with heedfulness,
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then we shall see our faces in the glasse of Gods Law to the full,
then we shall see our faces in the glass of God's Law to the full,
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and our own spots and wrinkles, and we shall find those things upon our review, to be sins, which in acting of them, (it may be) we deemed to be none:
and our own spots and wrinkles, and we shall find those things upon our review, to be Sins, which in acting of them, (it may be) we deemed to be none:
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and understand what Paul meant, Rom. 7. 7. I had not known sin but by the Law,
and understand what Paul meant, Rom. 7. 7. I had not known since but by the Law,
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for I had not known lust, except it had been said, thou shalt not covet. for I had not known lust, except it had been said, thou shalt not covet.
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The third help is, a consideration of the heightning circumstances of sin, the aggravating conditions, whereby our sins may appear unto us (as too often they are) exceeding sinful,
The third help is, a consideration of the heightening Circumstances of since, the aggravating conditions, whereby our Sins may appear unto us (as too often they Are) exceeding sinful,
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for we ought to examine the heinousnesse of our impieties, as well as the multitude.
for we ought to examine the heinousness of our impieties, as well as the multitude.
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This will cause our humiliation to be deeper, our sorrow to be heartier, and engage us more feelingly to be thankful unto God for his great love in pardoning of them through Christ.
This will cause our humiliation to be Deeper, our sorrow to be heartier, and engage us more feelingly to be thankful unto God for his great love in pardoning of them through christ.
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See this pra•tise by Peter upon his denial, Mark 14. 72. Peter called to mind the word that Jesus said unto him;
See this pra•tise by Peter upon his denial, Mark 14. 72. Peter called to mind the word that jesus said unto him;
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before the Cock crow thou shalt deny me thrice: The aggravating circumstances of his sin helped on to draw out his tears with bitternesse:before the Cock crow thou shalt deny me thrice: The aggravating Circumstances of his since helped on to draw out his tears with bitterness:
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The holy man might think with himself, What have I done? How great is my sin? Did I not lately promise never to forsake my Master? no not if all men else should forsake him,
The holy man might think with himself, What have I done? How great is my since? Did I not lately promise never to forsake my Master? no not if all men Else should forsake him,
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yet I would never leave him? And am I the man that denies him so soon? I that am so near related to him,
yet I would never leave him? And am I the man that Denies him so soon? I that am so near related to him,
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as his Disciple, so eminently preferred by him as his Apostle;
as his Disciple, so eminently preferred by him as his Apostle;
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not compeld by any in authority, but frighted to it by the demand of a woman servant? Was not my sin great enough to deny him once? but have I done it twice and thrice? Might I not have denied him barely with sin enough,
not compelled by any in Authority, but frighted to it by the demand of a woman servant? Was not my since great enough to deny him once? but have I done it twice and thrice? Might I not have denied him barely with since enough,
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but must I forswear him too? I was not surprised at unawares, but forewarned,
but must I forswear him too? I was not surprised At unawares, but forewarned,
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and but even now forewarned, by my Lord and Master, whose words I ought to have remembred, &c. Thus he called to mind the word that Jesus said unto him, and he went out and wept bitterly.
and but even now forewarned, by my Lord and Master, whose words I ought to have remembered, etc. Thus he called to mind the word that jesus said unto him, and he went out and wept bitterly.
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Now the aggravating circumstances of sin are such as these.
Now the aggravating Circumstances of since Are such as these.
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First, the dignitie of the person offending, the more eminent the person, the more vile the sin.
First, the dignity of the person offending, the more eminent the person, the more vile the since.
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Now the dignity is either external or internal:
Now the dignity is either external or internal:
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external in respect of some high place, preferment, authority, employment or trust, whereunto a man is advanced,
external in respect of Some high place, preferment, Authority, employment or trust, whereunto a man is advanced,
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as to be a Magistrate, Minister, Father, Master:
as to be a Magistrate, Minister, Father, Master:
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and should such a man as I fly? said that good Magistrate Nehemiah: its intollerable in one of my rank or place;
and should such a man as I fly? said that good Magistrate Nehemiah: its intolerable in one of my rank or place;
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the Lord will look to be sanctified in those that draw near him in place and digninitie:
the Lord will look to be sanctified in those that draw near him in place and digninitie:
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so likewise an internal dignitie, of grace or gifts, heightens the sin of any person, a lighter sin in them whom God hath made his sons by adoption, is (in sme sot) greater then in unregenerate men, though Israel play the harlot,
so likewise an internal dignity, of grace or Gifts, heightens the since of any person, a lighter since in them whom God hath made his Sons by adoption, is (in sme sot) greater then in unregenerate men, though Israel play the harlot,
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yet Judah must not offend, Hos. 4. 15. The second thing that aggravates our sins, is the specialties of Gods favour:yet Judah must not offend, Hos. 4. 15. The second thing that aggravates our Sins, is the specialties of God's favour:
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where God is more bountiful, the sin is more inexcusable, in that he is not drawn with the cords of Gods love:
where God is more bountiful, the since is more inexcusable, in that he is not drawn with the cords of God's love:
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and this you may see 2 Sam. 12. 7. Nathan brings in a Catalogue of Gods mercies and favours shewed to David, God anointed him King over Israel, delivered him out of the hands of Saul, gave him his Lords house,
and this you may see 2 Sam. 12. 7. Nathan brings in a Catalogue of God's Mercies and favours showed to David, God anointed him King over Israel, Delivered him out of the hands of Saul, gave him his lords house,
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and his Lords wives into his bosom, and thereupon infers the grievousnesse of his sin, v. 9. Wherefore hast thou then despised the Commandement of the Lord to do evil in his sight.
and his lords wives into his bosom, and thereupon infers the grievousness of his since, v. 9. Wherefore hast thou then despised the Commandment of the Lord to do evil in his sighed.
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The third circumstance of aggravavation is outward scandal given by our sins, when we have not onely sinned personally, but given offence unto others;
The third circumstance of aggravavation is outward scandal given by our Sins, when we have not only sinned personally, but given offence unto Others;
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if we sad the hearts of the righteous, strengthen the hands of the wicked;
if we sad the hearts of the righteous, strengthen the hands of the wicked;
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if we give occasion to the enemies of God to blaspheme, cause our profession to be evil spoken of, corrupting some mens manners, indangering others, laying a stumbling block before the weak, troubling their consciences, perverting their judgements, subverting them from the truth,
if we give occasion to the enemies of God to Blaspheme, cause our profession to be evil spoken of, corrupting Some men's manners, endangering Others, laying a stumbling block before the weak, troubling their Consciences, perverting their Judgments, subverting them from the truth,
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and these things make our sins scandalous.
and these things make our Sins scandalous.
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Now this is certain, the further corruption spreads, and the more the sent thereof poysons others, the more odious it is to God,
Now this is certain, the further corruption spreads, and the more the sent thereof poisons Others, the more odious it is to God,
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and should be more odious unto men: no sinnes more damnable then theirs, who enter not into the Kingdom of heaven themselves,
and should be more odious unto men: no Sins more damnable then theirs, who enter not into the Kingdom of heaven themselves,
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nor by their wills would suffer others to enter:
nor by their wills would suffer Others to enter:
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who allow others to go to hell which way they will, and suffer them not to go to Heaven that way which they should.
who allow Others to go to hell which Way they will, and suffer them not to go to Heaven that Way which they should.
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The fourth thing which adds to the weight of sin, is continuance and delight in sin:
The fourth thing which adds to the weight of since, is Continuance and delight in since:
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unto some sins we give fuller consent of will, we please our selves in them more, we lye longer in them without repentance:
unto Some Sins we give fuller consent of will, we please our selves in them more, we lie longer in them without Repentance:
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such were the sins of David in his murther and adulterie, he committed many other sins,
such were the Sins of David in his murder and adultery, he committed many other Sins,
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but these his conscience did not chide him for, of a long time:
but these his conscience did not chide him for, of a long time:
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these put his soul into a distemper, and made such a spoil and havock of his graces, that he stood in need of a new Creation, a new and fresh infusion of grace, Create in me a clean heart,
these put his soul into a distemper, and made such a spoil and havoc of his graces, that he stood in need of a new Creation, a new and fresh infusion of grace, Create in me a clean heart,
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and renew a right spirit within me, Psal. 51. 10. and they stripped him of the joy of the holy Ghost, v. 12. Restore me unto the joy of thy salvation. and renew a right Spirit within me, Psalm 51. 10. and they stripped him of the joy of the holy Ghost, v. 12. Restore me unto the joy of thy salvation.
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Continuance and delight in sin, break down the fences of grace, and lay all wast,
Continuance and delight in since, break down the fences of grace, and lay all waste,
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so that the whole man is out of frame, he cannot set himself upon good duties, but lies open unto sinne.
so that the Whole man is out of frame, he cannot Set himself upon good duties, but lies open unto sin.
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To these may be added as aggravations of our sin. 1. Our own profession that we have made formerly.
To these may be added as aggravations of our since. 1. Our own profession that we have made formerly.
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2. Our covenants and promises made unto God in baptism, and many times since upon occasions, of deliverance from danger, of being heard in our requests, of hope of mercy in our low estate:
2. Our Covenants and promises made unto God in Baptism, and many times since upon occasions, of deliverance from danger, of being herd in our requests, of hope of mercy in our low estate:
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this makes our trespasses double iniquity, as being not onely sins against Gods precepts, but also breaches of our own promises.
this makes our Trespasses double iniquity, as being not only Sins against God's Precepts, but also Breaches of our own promises.
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3. The means of grace received;
3. The means of grace received;
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for where grace is offered more plenteously, and rejected, sin is more sinful, Luke 12. 48. these means are partly inward, as wit, memory, knowledge, capacitie,
for where grace is offered more plenteously, and rejected, since is more sinful, Lycia 12. 48. these means Are partly inward, as wit, memory, knowledge, capacity,
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and the like, partly outward, as the preaching of the word, and other ordinances of God, the light of good examples and other restraints from the laws of Christian Magistrates.
and the like, partly outward, as the preaching of the word, and other ordinances of God, the Light of good Examples and other restraints from the laws of Christian Magistrates.
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The fourth help to further us in the examination of our sins, is, to pray unto God to give us his spirit to be our remembrancer to call to our minds those sins which are slipt out of our memories, to recal the sins of our youth,
The fourth help to further us in the examination of our Sins, is, to pray unto God to give us his Spirit to be our remembrancer to call to our minds those Sins which Are slipped out of our memories, to Recall the Sins of our youth,
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and other ages, which we have attained unto:
and other ages, which we have attained unto:
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and as he shewed to the Prophet by degrees greater and greater abominations of the house of Israel, Ezek 8. 6. 13. 15. even so that he would discry to us by little and little the abominations of our own lives:
and as he showed to the Prophet by Degrees greater and greater abominations of the house of Israel, Ezekiel 8. 6. 13. 15. even so that he would descry to us by little and little the abominations of our own lives:
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so prayed that holy man Job 13. 23. How many are mine iniquities and sins, make me to know my transgression and my sin.
so prayed that holy man Job 13. 23. How many Are mine iniquities and Sins, make me to know my Transgression and my since.
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Thus much of the first head, the examination of our sins, now follows the second head concerning the examination of our graces. The necessity whereof appears.
Thus much of the First head, the examination of our Sins, now follows the second head Concerning the examination of our graces. The necessity whereof appears.
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First, because we must bring grace with us to the Sacrament, or else we shall scarsely bring grace from thence:
First, Because we must bring grace with us to the Sacrament, or Else we shall scarcely bring grace from thence:
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we must come to Christs Table to have graces confirmed and enlarged:
we must come to Christ Table to have graces confirmed and enlarged:
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now it behoves us to have them in us afore hand, for there is no confirmation of that which is not resident in us.
now it behoves us to have them in us afore hand, for there is no confirmation of that which is not resident in us.
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Secondly, because otherwise we may take the semblance of grace for substance, and may be deceived with counterfeit shews and shadows for currant graces.
Secondly, Because otherwise we may take the semblance of grace for substance, and may be deceived with counterfeit shows and shadows for currant graces.
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Now the principal graces whereof we are to examine our selves are four. Knowledge. Faith. Repentance. Charitie.
Now the principal graces whereof we Are to examine our selves Are four. Knowledge. Faith. Repentance. Charity.
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We are to examine our knowledge, first for the substance of it: secondly for the sincerity of it. First for the substance:
We Are to examine our knowledge, First for the substance of it: secondly for the sincerity of it. First for the substance:
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Whether we know God, whom to know is eternal life, John 17. 2. whether we apprehend by faith what we cannot comprehend by reason the unity of the Godhead in Trinitie of persons, John. 5. 7. Whether we know his essence and essential properties, Exod. 34. 6. What we know of Christ in whom we believe, what of his natures,
Whither we know God, whom to know is Eternal life, John 17. 2. whither we apprehend by faith what we cannot comprehend by reason the unity of the Godhead in Trinity of Persons, John. 5. 7. Whither we know his essence and essential properties, Exod 34. 6. What we know of christ in whom we believe, what of his nature's,
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as God and Man, of his Person, as the Son of God, of his Offices, as King, Priest, and Prophet;
as God and Man, of his Person, as the Son of God, of his Offices, as King, Priest, and Prophet;
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of his Life, Death, and Resurrection, &c.
of his Life, Death, and Resurrection, etc.
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Secondly, We are to know our selves first as originally created in Adam, invested with Gods image, Eccles. 7. 31. God made man righteous.
Secondly, We Are to know our selves First as originally created in Adam, invested with God's image, Eccles. 7. 31. God made man righteous.
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Secondly as by sin and disobedience we are by nature children of wrath, and that the frame and thoughts of our hearts are onely evil,
Secondly as by since and disobedience we Are by nature children of wrath, and that the frame and thoughts of our hearts Are only evil,
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and that continually, Gen. 6. 5. Thirdly, as by grace and regeneration we are renewed in holiness and righteousnesse,
and that continually, Gen. 6. 5. Thirdly, as by grace and regeneration we Are renewed in holiness and righteousness,
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after the image of him that created us, Eph. 4. 24.After the image of him that created us, Ephesians 4. 24.
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Thirdly, We must know the Covenant of grace, and how it is distinguished from the Covenant of works, by this God requires perfect obedience.
Thirdly, We must know the Covenant of grace, and how it is distinguished from the Covenant of works, by this God requires perfect Obedience.
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Cursed is he that continueth not in all things, that are written in the Law to do them, Gal. 3. 10. But by the Covenant of grace, The just shall live by faith. Cursed is he that Continueth not in all things, that Are written in the Law to do them, Gal. 3. 10. But by the Covenant of grace, The just shall live by faith.
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Gal. 3. 11. in this Covenant of Grace God promiseth life, if we obey as in the other Covenant,
Gal. 3. 11. in this Covenant of Grace God promises life, if we obey as in the other Covenant,
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but withal he gives faith and obedience that we may live:
but withal he gives faith and Obedience that we may live:
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he promiseth to put his fear in our hearts, and that he will not depart from us,
he promises to put his Fear in our hearts, and that he will not depart from us,
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and that we shall not depart from him. Jerem 32. 40. and ch. 31. 33. Fourthly, we are to know the nature of a Sacrament:
and that we shall not depart from him. Jeremiah 32. 40. and changed. 31. 33. Fourthly, we Are to know the nature of a Sacrament:
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That it is a visible sign of invisible graces represented thereby: That it is a seal of the Covenant betwixt God and us.
That it is a visible Signen of invisible graces represented thereby: That it is a seal of the Covenant betwixt God and us.
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Rom. 4. 11. for tis there called a seal of the Righteousnesse of faith: so was Circumcision, so is Baptisme and the Lords Supper.
Rom. 4. 11. for this there called a seal of the Righteousness of faith: so was Circumcision, so is Baptism and the lords Supper.
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Again, we must understand the Analogie and proportion betwixt the outward sign, and the inward graces signified.
Again, we must understand the Analogy and proportion betwixt the outward Signen, and the inward graces signified.
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That the Bread signifieth the Body and Blood of Christ, and being set apart for holy use, they also signifie, the designment of Christ by God the Father,
That the Bred signifies the Body and Blood of christ, and being Set apart for holy use, they also signify, the designment of christ by God the Father,
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unto the Office of Mediatour, John 6. 26. for him hath the Father sealed: the Bread broken, and the Wine poured out, the actual crucifying of Christ.
unto the Office of Mediator, John 6. 26. for him hath the Father sealed: the Bred broken, and the Wine poured out, the actual crucifying of christ.
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The tradition of it by the Minister unto us, signifieth both the delivery of Christ to death by the Father,
The tradition of it by the Minister unto us, signifies both the delivery of christ to death by the Father,
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and the reaching of him out unto us in that Ordinance;
and the reaching of him out unto us in that Ordinance;
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and that by Bread and Wine, whole Christ is represented with all his graces and benefits.
and that by Bred and Wine, Whole christ is represented with all his graces and benefits.
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It is our duty further to understand the ends of the Celebration of the Sacrament, both principal that it must be done in remembrance of him for the shewing forth of his death until he come, Luke 22. 19. 1 Cor. 1. 23. Lesse principal that we may have sealed unto us all the benefits of his death as ours, Rom. 4. 11.
It is our duty further to understand the ends of the Celebration of the Sacrament, both principal that it must be done in remembrance of him for the showing forth of his death until he come, Lycia 22. 19. 1 Cor. 1. 23. Less principal that we may have sealed unto us all the benefits of his death as ours, Rom. 4. 11.
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Whosoever is a stranger unto these things, cannot be a good Communicant, he is not able to discern the Lords body, 1 Cor. 11. 29. Nor is his heart right without this knowledge, there will be some evil unespied, and lurking in the heart.
Whosoever is a stranger unto these things, cannot be a good Communicant, he is not able to discern the lords body, 1 Cor. 11. 29. Nor is his heart right without this knowledge, there will be Some evil unespied, and lurking in the heart.
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And when we have examined our knowledge for substance, we must secondly examine the sincerity of it:
And when we have examined our knowledge for substance, we must secondly examine the sincerity of it:
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it is not sufficient that we know, unlesse our knowledge be sanctified, which must be tryed by these grounds:
it is not sufficient that we know, unless our knowledge be sanctified, which must be tried by these grounds:
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First, A sanctified knowledge humbleth the Owner, it makes our spots and blemishes perspicuous to our selves:
First, A sanctified knowledge Humbleth the Owner, it makes our spots and blemishes perspicuous to our selves:
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the more we know, the more we discern our selves to be ignorant.
the more we know, the more we discern our selves to be ignorant.
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This is clear in Paul; there was not a man more rarely accomplisht with all kinde of knowledge than he:
This is clear in Paul; there was not a man more rarely accomplished with all kind of knowledge than he:
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there lived not upon the face of the earth, a more humble soul:
there lived not upon the face of the earth, a more humble soul:
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he was in his own judgement, the least of all Saints, Ephe. 3. 8. the greatest of sinners, 1 Tim. 1. 16 The Scribes and Pharisees on the other side, knew much, and were great Scholars;
he was in his own judgement, the least of all Saints, Ephes 3. 8. the greatest of Sinners, 1 Tim. 1. 16 The Scribes and Pharisees on the other side, knew much, and were great Scholars;
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but their knowledge was not sincere, because it puffed them up, 1 Cor. 8. 1. they scorned to learn any thing of others:
but their knowledge was not sincere, Because it puffed them up, 1 Cor. 8. 1. they scorned to Learn any thing of Others:
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John 9. 34. Thou art, said they, altogether born in sin, and dost thou teach us? Again, they slighted others that were ignorant;John 9. 34. Thou art, said they, altogether born in since, and dost thou teach us? Again, they slighted Others that were ignorant;
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and therefore they say, This people that know not the Law are accursed. It seems they were highly conceited of their own knowledge.
and Therefore they say, This people that know not the Law Are accursed. It seems they were highly conceited of their own knowledge.
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Secondly, Where knowledge is sincere, the mind is impartial to all truths: such a person doth not hood-wink himself, and will not see some truths;
Secondly, Where knowledge is sincere, the mind is impartial to all truths: such a person does not hoodwink himself, and will not see Some truths;
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as Peter speakes of some that were willingly ignorant of some truth, 2 Pet. 3. 6. they would not see some things to be sin,
as Peter speaks of Some that were willingly ignorant of Some truth, 2 Pet. 3. 6. they would not see Some things to be since,
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because they resolved to continue in them. Because they resolved to continue in them.
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This is a deteining the truth in unrighteousnesse, Rom. 1. 18. whereas a man of a sanctified knowledg, is like Cornelius, Act. 10. 33. ready to hear all things commanded of God;
This is a detaining the truth in unrighteousness, Rom. 1. 18. whereas a man of a sanctified knowledge, is like Cornelius, Act. 10. 33. ready to hear all things commanded of God;
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though they cross his opinions, or affections, interrupt his pleasures, or draw some inconveniency upon him.
though they cross his opinions, or affections, interrupt his pleasures, or draw Some inconveniency upon him.
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Thirdly, A holy and sincere knowledge, may be known by the end propounded: practise is the end of sincere knowledge:
Thirdly, A holy and sincere knowledge, may be known by the end propounded: practice is the end of sincere knowledge:
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Psal. 9. 10. They that know thy name, will put their trust in thee. Some desire to know, and onely to know, and that is vanity:Psalm 9. 10. They that know thy name, will put their trust in thee. some desire to know, and only to know, and that is vanity:
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some desire to know, that they may be known to know, and that is curiosity: some desire knowledge to make a gain of it, that's mercenary coveteousnesse:
Some desire to know, that they may be known to know, and that is curiosity: Some desire knowledge to make a gain of it, that's mercenary covetousness:
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But some desire knowledge that it may be a guide to their affections, a directive of their actions,
But Some desire knowledge that it may be a guide to their affections, a directive of their actions,
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and that they may communicate their light to others: and this is true Christianity. The second Grace to be examined, is our faith.
and that they may communicate their Light to Others: and this is true Christianity. The second Grace to be examined, is our faith.
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Faith is a resting on Gods Promises, and Christs merits for salvation. In a justifying faith, there are four acts included.
Faith is a resting on God's Promises, and Christ merits for salvation. In a justifying faith, there Are four acts included.
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The first is knowledge of the word, which Christ would have his give credit unto: as this, Whosoever believeth on Christ, shall be saved.
The First is knowledge of the word, which christ would have his give credit unto: as this, Whosoever Believeth on christ, shall be saved.
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2, An assent of the mind unto the truth which God speaks. Of these somewhat hath been spoken before.
2, an assent of the mind unto the truth which God speaks. Of these somewhat hath been spoken before.
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The 3d. act of faith whereon consists our justification, is a resting of the heart upon Gods word, especially his promises of salvation by Jesus Christ, a clasping about them with our affections, resolveing to cast all our hopes upon them.
The 3d. act of faith whereon consists our justification, is a resting of the heart upon God's word, especially his promises of salvation by jesus christ, a clasping about them with our affections, resolving to cast all our hope's upon them.
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And hence it is, that the Scripture describes faith under such termes as imply a rolling our selves in Christ:
And hence it is, that the Scripture describes faith under such terms as imply a rolling our selves in christ:
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hence a soul goes out of it self, and puts on the Lord Jesus Christ,
hence a soul Goes out of it self, and puts on the Lord jesus christ,
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and desires to be found in him, Philip. 3. He is willing to be naked as to the righteousnesse of the Law,and Desires to be found in him, Philip. 3. He is willing to be naked as to the righteousness of the Law,
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and to be found in the righteousnesse of Christ. This is hard work for natural men;
and to be found in the righteousness of christ. This is hard work for natural men;
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for such think that for their good intentions, and good meaning, and their unblameable civility, they shall go to Heaven;
for such think that for their good intentions, and good meaning, and their unblameable civility, they shall go to Heaven;
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though in words they professe they look to be saved only by Christ.
though in words they profess they look to be saved only by christ.
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Moreover, he that rests upon Christ fot justification and salvation, will rest upon Christ for direction;
Moreover, he that rests upon christ fot justification and salvation, will rest upon christ for direction;
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for he believes Christ is wisdom unto him, and he will rest upon him for sanctification also;
for he believes christ is Wisdom unto him, and he will rest upon him for sanctification also;
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for he believes Christ hath purchased holinesse for him, and will give it him;
for he believes christ hath purchased holiness for him, and will give it him;
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because Christ is made unto us of God, both wisdom to teach us, and righteousnesse to justifie us, and sanctification to hallow us, and redemption to save us, 2 Cor. 1. 20. Finally, faith rests upon Christ in all estates, in adversity as well as in prosperity.
Because christ is made unto us of God, both Wisdom to teach us, and righteousness to justify us, and sanctification to hallow us, and redemption to save us, 2 Cor. 1. 20. Finally, faith rests upon christ in all estates, in adversity as well as in Prosperity.
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When we cannot discern God a loving Father by things that are seen, faith goes beyond things visible,
When we cannot discern God a loving Father by things that Are seen, faith Goes beyond things visible,
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unto those things that are not seen, and fetcheth evidence home to the soul, Heb. 10. 1. Presumption will be confident in prosperity:
unto those things that Are not seen, and Fetches evidence home to the soul, Hebrew 10. 1. Presumption will be confident in Prosperity:
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but faith will rely and rest upon God when God seems to kill: when sense and reason can see nothing but death and hell:
but faith will rely and rest upon God when God seems to kill: when sense and reason can see nothing but death and hell:
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yet faith will believe God a Father, and Heaven prepared for the poor soul. The 4th act of Faith is application:
yet faith will believe God a Father, and Heaven prepared for the poor soul. The 4th act of Faith is application:
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by it we do appropriate Gods general promises unto our own souls, and claim a particular right and interest in Christs blood:
by it we do Appropriate God's general promises unto our own Souls, and claim a particular right and Interest in Christ blood:
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saying with Paul, Gal. 2. 20. VVho loved me, and gave himself for me;
saying with Paul, Gal. 2. 20. Who loved me, and gave himself for me;
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with Thomas, My Lord, and my God, Joh. 20. For the trial of our right application, take this one Rule.
with Thomas, My Lord, and my God, John 20. For the trial of our right application, take this one Rule.
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A right application doth not onely bring home Gods grants and promises unto us, but the conditions also that are required on our part:
A right application does not only bring home God's grants and promises unto us, but the conditions also that Are required on our part:
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He that will be saved, must not onely believe with the heart, but also confesse with the mouth, Ro. 10. that without holiness, no man shall see God, Heb. 12. 14. The want of this was the fault of the Pharisees, Mat. 3. 8, 9. They laid hold on Gods Covenant made to Abraham and his seed:
He that will be saved, must not only believe with the heart, but also confess with the Mouth, Ro. 10. that without holiness, no man shall see God, Hebrew 12. 14. The want of this was the fault of the Pharisees, Mathew 3. 8, 9. They laid hold on God's Covenant made to Abraham and his seed:
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but never observed Gods conditions imposed upon them. The Baptist adviseth them not to say they had Abraham to their father;
but never observed God's conditions imposed upon them. The Baptist adviseth them not to say they had Abraham to their father;
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but to do the workes of Abraham, to perform the condition on their parts, and to bring forth fruits meet for Repentance.
but to do the works of Abraham, to perform the condition on their parts, and to bring forth fruits meet for Repentance.
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Thus must our faith be examined, and there is great need so to examine our selves:
Thus must our faith be examined, and there is great need so to examine our selves:
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because, 1. God enjoynes it 2 Cor. 13. Prove your selves whether that ye be in the faith.
Because, 1. God enjoins it 2 Cor. 13. Prove your selves whither that you be in the faith.
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2. Because without it, there is no pleasing of God, Heb. 11. 6. 3. Because it is the chief instrument we are to use in the Sacrament,
2. Because without it, there is no pleasing of God, Hebrew 11. 6. 3. Because it is the chief Instrument we Are to use in the Sacrament,
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for the applying of Christ and all his benefits.
for the applying of christ and all his benefits.
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It is the eye by which we see Christ, the hand by which we receive him, the mouth and the stomack by which we feed upon him.
It is the eye by which we see christ, the hand by which we receive him, the Mouth and the stomach by which we feed upon him.
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The third Grace to be examined, is Repentance, a needful grace to be examined:
The third Grace to be examined, is Repentance, a needful grace to be examined:
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First because we come to the Lords Table to receive by seal, as it were, the forgivenesse of our sins;
First Because we come to the lords Table to receive by seal, as it were, the forgiveness of our Sins;
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and therefore 'tis fit we repent of them, and be sorrowful for them: Prov. 28. 13. He that covereth his sin shall not prosper,
and Therefore it's fit we Repent of them, and be sorrowful for them: Curae 28. 13. He that Covereth his since shall not prosper,
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but whoso confesseth and forsaketh them shall have mercy. but whoso Confesses and Forsaketh them shall have mercy.
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2. Penitents finde acceptance at Gods Table, as those that are dressed and apparelled for a Feast:
2. Penitents find acceptance At God's Table, as those that Are dressed and appareled for a Feast:
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and usually according to the measure of our humiliation, do we receive the measure of consolation. 3. Repentance will quicken our appetites for the Lords Table,
and usually according to the measure of our humiliation, do we receive the measure of consolation. 3. Repentance will quicken our appetites for the lords Table,
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and the use of it, as sower herbs did for the Passeover. Now in Repentance we shall finde two parts:
and the use of it, as sour herbs did for the Passover. Now in Repentance we shall find two parts:
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first a mournful recantation of our former errours: secondly a chearful reformation of our future lives:
First a mournful recantation of our former errors: secondly a cheerful Reformation of our future lives:
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It beginneth in sorrow, it ends in joy.
It begins in sorrow, it ends in joy.
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The first part is set down Joel 2. 9. A turning unto the Lord with weeping and mourning:
The First part is Set down Joel 2. 9. A turning unto the Lord with weeping and mourning:
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The second part, Mat. 3. 8. Bring forth fruits meet for repentance. Humiliation without Reformation, is a foundation without a building:
The second part, Mathew 3. 8. Bring forth fruits meet for Repentance. Humiliation without Reformation, is a Foundation without a building:
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Reformation without Humiliation, is a building without a foundation.
Reformation without Humiliation, is a building without a Foundation.
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And where sorrow for sin is sincere, it hath these 4. properties, it is, 1. Godly for the nature; 2. Hearty, for the measure; 3. Constant, for the continuance; 4. Quickening, for the effect.
And where sorrow for since is sincere, it hath these 4. properties, it is, 1. Godly for the nature; 2. Hearty, for the measure; 3. Constant, for the Continuance; 4. Quickening, for the Effect.
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Concerning the first, there is a godly and a worldly sorrow, as the Apostle distinguisheth, 2 Cor. 7. 10. It is termed godly sorrow, because respect unto God causeth it.
Concerning the First, there is a godly and a worldly sorrow, as the Apostle Distinguisheth, 2 Cor. 7. 10. It is termed godly sorrow, Because respect unto God Causes it.
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When grief in us doth spring from this, that we have offended a God that is most holy in himself:
When grief in us does spring from this, that we have offended a God that is most holy in himself:
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as a God that hath been so many wayes good and gratious unto us: Whereas worldly sorrow is occasioned by some worldly respect of shame, or fear of danger.
as a God that hath been so many ways good and gracious unto us: Whereas worldly sorrow is occasioned by Some worldly respect of shame, or Fear of danger.
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Secondly, It must be hearty for the measure:
Secondly, It must be hearty for the measure:
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the heart must be rent, Joel 2. the spirit must be broken, Psal. 51. 17. We must lament for our sins, as a man mourns for the losse of his own child, Zech. 12. 10, 11. a slight and superficial grief, will not serve the turn.
the heart must be rend, Joel 2. the Spirit must be broken, Psalm 51. 17. We must lament for our Sins, as a man mourns for the loss of his own child, Zechariah 12. 10, 11. a slight and superficial grief, will not serve the turn.
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Thirdly, It must be constant, for continuance, not for a time, but renewed every morning and evening:
Thirdly, It must be constant, for Continuance, not for a time, but renewed every morning and evening:
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Davids sins were ever before him, Psal. 51. 3. yea, if it were possible, we should so grieve for sins past, that we should never sin hereafter;Davids Sins were ever before him, Psalm 51. 3. yea, if it were possible, we should so grieve for Sins past, that we should never sin hereafter;
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but spend our lives in sorrow and contrition for sins already done.
but spend our lives in sorrow and contrition for Sins already done.
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Fourthly, It must be such a sorrow, as quickeneth to holy duties, as prayer, hearing of the word, and the like. Worldly sorrow makes us lumpish;
Fourthly, It must be such a sorrow, as Quickeneth to holy duties, as prayer, hearing of the word, and the like. Worldly sorrow makes us lumpish;
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but spiritual and godly sorrow suppleth the heart, and makes it nimble to run the wayes of Gods Commandment:
but spiritual and godly sorrow suppleth the heart, and makes it nimble to run the ways of God's Commandment:
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2 Cor. 7. 11. Behold this same thing, that ye sorrowed after a godly sort:
2 Cor. 7. 11. Behold this same thing, that you sorrowed After a godly sort:
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what carefulness it wrought in you? yea, what clearing of your selves? yea, what indignation? yea, what fear? yea, what vehement desire? yea, what zeal? yea, what revenge? Mark, here are seven gratious effects of sincere Repentance.what carefulness it wrought in you? yea, what clearing of your selves? yea, what Indignation? yea, what Fear? yea, what vehement desire? yea, what zeal? yea, what revenge? Mark, Here Are seven gracious effects of sincere Repentance.
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Further, we may try our Repentance by those ordinary steps or staires of Repentance, by which Gods children ascend to this grace.
Further, we may try our Repentance by those ordinary steps or stairs of Repentance, by which God's children ascend to this grace.
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1. The searching and trying our wayes, Lam. 3. 40. 2. Sight of sin after searching, Psal. 51. 3. I know mine iniquities.
1. The searching and trying our ways, Lam. 3. 40. 2. Sighed of since After searching, Psalm 51. 3. I know mine iniquities.
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3. Feeling of the burden of them after sight: this is to be weary and heavy laden, Mat. 11. 28.
3. Feeling of the burden of them After sighed: this is to be weary and heavy laden, Mathew 11. 28.
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4. Humbly confessing of them, with grief of heart, and shame of face, Dan. 9. 4, 5, 6, 7. 5. Hateing and detesting them, resolving never to commit them any more:
4. Humbly confessing of them, with grief of heart, and shame of face, Dan. 9. 4, 5, 6, 7. 5. Hating and detesting them, resolving never to commit them any more:
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so Hosea 4. What have I any more to do with idols? Lastly, Power and conquest over them for the time to come:
so Hosea 4. What have I any more to do with Idols? Lastly, Power and conquest over them for the time to come:
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Psal. 18. 23. I kept my self from mine iniquity. The fourth Grace to be examined is Charity.Psalm 18. 23. I kept my self from mine iniquity. The fourth Grace to be examined is Charity.
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The necessity of our examination of this Grace appeareth: 1. Because God will not have us offer the Sacrifice of Piety upon his Altar,
The necessity of our examination of this Grace appears: 1. Because God will not have us offer the Sacrifice of Piety upon his Altar,
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until Reconciliation be made with our brother, Mat 5. 23. 2. We are forbidden to keep this Feast with the leaven of malitiousness;
until Reconciliation be made with our brother, Mathew 5. 23. 2. We Are forbidden to keep this Feast with the leaven of Maliciousness;
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but with the unleavened bread of sincerity and truth, 1 Cor. 5. 8. Now for the right examination of our Charity.but with the unleavened bred of sincerity and truth, 1 Cor. 5. 8. Now for the right examination of our Charity.
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First, It must be especially affectionate to the soul of our brother:
First, It must be especially affectionate to the soul of our brother:
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My hearts desire and prayer to God for Israel is, that they may be saved, Rom. 10. 1. Be we never so rich in almes-deeds, courteous and inoffensive in our outward carriage:My hearts desire and prayer to God for Israel is, that they may be saved, Rom. 10. 1. Be we never so rich in almsdeeds, courteous and inoffensive in our outward carriage:
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yet never truly charitable to men, till we affect and seek their spiritual good. Secondly, True charity is to the outward man, as well as to the inward: It joyneth beneficence to benevolence:
yet never truly charitable to men, till we affect and seek their spiritual good. Secondly, True charity is to the outward man, as well as to the inward: It Joineth beneficence to benevolence:
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it doth not onely wish well, but do well: 'tis bountiful externally, as well as inwardly affectionate:
it does not only wish well, but do well: it's bountiful externally, as well as inwardly affectionate:
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Jam. 2. 15, 16. If a brother or sister, be naked and destitute of daily food: Jam. 2. 15, 16. If a brother or sister, be naked and destitute of daily food:
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and one of you say unto them depart in peace, be ye warmed, and filled, notwithstanding ye give them not those things which are needful to the body; What doth it profit? and one of you say unto them depart in peace, be you warmed, and filled, notwithstanding you give them not those things which Are needful to the body; What does it profit?
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813
Thirdly, True love is affirmative as well as negative (that is to say) doing good,
Thirdly, True love is affirmative as well as negative (that is to say) doing good,
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as well as doing no harme. The affirmative part of charity is thus described: It suffereth long, and is kind:
as well as doing no harm. The affirmative part of charity is thus described: It suffers long, and is kind:
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815
it rejoyceth in the truth, it beareth all things, believeth all things, hopeth all things. The negative part is:it Rejoiceth in the truth, it bears all things, Believeth all things, Hopes all things. The negative part is:
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Charity envyeth not, vaunts not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoyeeth not in iniquity, 1 Cor. 13. 4, 5, 6, 7.Charity envyeth not, vaunts not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, rejoyeeth not in iniquity, 1 Cor. 13. 4, 5, 6, 7.
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817
Fourthly, The ground of true Charity, is not other mens carriage towards us:
Fourthly, The ground of true Charity, is not other men's carriage towards us:
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for this is heathenish love, to be friendly to those that are friendly to us, Mat. 5. But Gods Commandment, who hath enjoyned us to love our neighbours as our selves: and therefore though we never: received any good from them;
for this is Heathenish love, to be friendly to those that Are friendly to us, Mathew 5. But God's Commandment, who hath enjoined us to love our neighbours as our selves: and Therefore though we never: received any good from them;
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yea though we have sustained much wrong by them; yet Gods Commandment must make us love them, and do them good.
yea though we have sustained much wrong by them; yet God's Commandment must make us love them, and do them good.
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Lastly, Where true Charity is the Character of Gods Image in any man, it is an Adamant to draw out our dearest affections towards him;
Lastly, Where true Charity is the Character of God's Image in any man, it is an Adamant to draw out our dearest affections towards him;
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our goodness cannot extend to God; yet to the Saints that are in the earth it may, and ought;our Goodness cannot extend to God; yet to the Saints that Are in the earth it may, and ought;
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and our delight must be upon them that are excellent, Psal. 16. 2, 3. There must be no confining of stinting our benevolence unto a few persons, and not to others.
and our delight must be upon them that Are excellent, Psalm 16. 2, 3. There must be no confining of stinting our benevolence unto a few Persons, and not to Others.
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We must love all, and do good to all: yet the Houshold of Faith, must have the Principality, both in our benevolence, and beneficence. FINIS.
We must love all, and do good to all: yet the Household of Faith, must have the Principality, both in our benevolence, and beneficence. FINIS.
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