Three sermons viz. 1. A commission for an assise, granted to the saints, 2. A close hypocrite discovered, 3. The lawfulnesse of doing good out of hope of reward / by Daniel Cawdrey ...
THe holy Apostle Paul, having, in the former Chapter, taxed these Corinthians for their great Negligence, in not-judging that incestuous person, in a case Ecclesiasticall;
THe holy Apostle Paul, having, in the former Chapter, taxed these Corinthians for their great Negligence, in not-judging that incestuous person, in a case Ecclesiastical;
He doth not inveigh against, much lesse utterly abolish (as some fanaticall Anabaptists dreame) the use of secular Jugdements, which we call going to Law:
He does not inveigh against, much less utterly Abolah (as Some fanatical Anabaptists dream) the use of secular Jugdements, which we call going to Law:
Warre is but a more publike kind of Lawing; and Law is but a more private kind of Warring; and both of them Remedies of the last Refuge. Yea this we will say more, (if that may please and satisfie our secular Antinomians ) that if men were but so wise and honest, as they should be, there would be either none,
War is but a more public kind of Lawing; and Law is but a more private kind of Warring; and both of them Remedies of the last Refuge. Yea this we will say more, (if that may please and satisfy our secular Antinomians) that if men were but so wise and honest, as they should be, there would be either none,
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or little use, either of Souldiers, or Lawyers. If men had but so much Honestie, to doe no wrong, or so much Justice or Charitie, if they doe wrong, to doe right: as on the one side, our Armour might rust in our houses;
or little use, either of Soldiers, or Lawyers. If men had but so much Honesty, to do no wrong, or so much justice or Charity, if they do wrong, to do right: as on the one side, our Armour might rust in our houses;
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so on the other, the Courts of Justice might have more Cobwebs than Causes, more Spiders than Clients. But this may not be expected (feare it not, O you champions of Warre,
so on the other, the Courts of justice might have more Cobwebs than Causes, more Spiders than Clients. But this may not be expected (Fear it not, Oh you champions of War,
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or Advocates of either Law) whiles two bitter rootes grow in the hearts of men, Pride and Selfe-love. The one, whereby they will doe no right; the other, whereby they will take no wrong. The best way therefore, that I know, is to consider, seriously, what are the faults that usually men bring,
or Advocates of either Law) while two bitter roots grow in the hearts of men, Pride and Self-love. The one, whereby they will do no right; the other, whereby they will take no wrong. The best Way Therefore, that I know, is to Consider, seriously, what Are the Faults that usually men bring,
some concern the Plaintiffe, some the Defendant, some the Spectators. First, the Plaintiffe; and what he wants in waight, he hath in number; and they are five.
Some concern the Plaintiff, Some the Defendant, Some the Spectators. First, the Plaintiff; and what he Wants in weight, he hath in number; and they Are five.
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1. First, in regard of his Adversary; who is noted, not onely generally to be a Corinthian, but to be a Christian: Dare any of you, you Christian Corinthians: and, A brother goeth to Law with a brother, vers. 6. Infidell to goe to Law with Infidell, were not strange.
1. First, in regard of his Adversary; who is noted, not only generally to be a Corinthian, but to be a Christian: Dare any of you, you Christian Corinthians: and, A brother Goes to Law with a brother, vers. 6. Infidel to go to Law with Infidel, were not strange.
NONLATINALPHABET, vers. 6. under the Infidels, or unbeleevers, and not under the Saints. If brother will goe to Law with brother, let them make choice of Christian Judges.
, vers. 6. under the Infidels, or unbelievers, and not under the Saints. If brother will go to Law with brother, let them make choice of Christian Judges.
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as two Cocks, for a graine of barly? for a Goose in the grasse? or a Pigge in the corne? It is a fault too common, every pettie difference pesters these Tribunals.
as two Cocks, for a grain of Barley? for a Goose in the grass? or a Pig in the corn? It is a fault too Common, every Petty difference pesters these Tribunals.
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verse 7. Why doe you not rather take wrong? why doe you not rather suffer your selves to be defrauded? where the Apostle prevents a secret objection: They might plead;
verse 7. Why do you not rather take wrong? why do you not rather suffer your selves to be defrauded? where the Apostle prevents a secret objection: They might plead;
And besides, S. James hath told us the disposition of all truely godly hearts, The Wisedome which is from above, is first pure, then peaceable, gentle, easie to be intreated, full of mercy, &c. Now verily, there is utterly a fault among you, that you want that Christian Patience, to suffer some wrong, rather than goe to Law.
And beside, S. James hath told us the disposition of all truly godly hearts, The Wisdom which is from above, is First pure, then peaceable, gentle, easy to be entreated, full of mercy, etc. Now verily, there is utterly a fault among you, that you want that Christian Patience, to suffer Some wrong, rather than go to Law.
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And this was a principall fault amongst them, that so soone as any difference arose, they ranne or sent presently for a Writt to the heathenish Courts,
And this was a principal fault among them, that so soon as any difference arose, they ran or sent presently for a Writ to the Heathenish Courts,
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which, in all congruitie, must concerne the Defendant: As if he were both Plaintiffe and Defendant (a strange mysterie) that is, Plaintiffe in the suite,
which, in all congruity, must concern the Defendant: As if he were both Plaintiff and Defendant (a strange mystery) that is, Plaintiff in the suit,
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There is utterly a fault, that you goe to Law one with another, NONLATINALPHABET, vers. 7. that there are any causes between you, which need the Judgement and decision of the Law.
There is utterly a fault, that you go to Law one with Another,, vers. 7. that there Are any Causes between you, which need the Judgement and decision of the Law.
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before they went so farre, verse 5. I speake it to your shame, is it so, that there is not a wise man amongst you? no, not one, that is able to judge between his brethren? but a brother goeth to law with a brother? &c. Now verily there is utterly a fault amongst you,
before they went so Far, verse 5. I speak it to your shame, is it so, that there is not a wise man among you? no, not one, that is able to judge between his brothers? but a brother Goes to law with a brother? etc. Now verily there is utterly a fault among you,
These, I take it, are the principall faults the Apostle finds with this proceeding of the Corinthians; which being amended, Law is, no doubt, lawfull, say Anabaptists what they can to the contrary.
These, I take it, Are the principal Faults the Apostle finds with this proceeding of the Corinthians; which being amended, Law is, no doubt, lawful, say Anabaptists what they can to the contrary.
You too much honour Infidels in suffering, much more in voluntarily offering your selves to be judged by them, whom you shall one day judge. You dishonour and disparage Christians, double:
You too much honour Infidels in suffering, much more in voluntarily offering your selves to be judged by them, whom you shall one day judge. You dishonour and disparage Christians, double:
As for example, Were it a beseeming thing, that the Honourable Judges of Assise, should referre themselves, in any matter of difference, to be judged by the Prisoners in the Gaole, whom they shall by and by judge? Doe you not know, that the Saints,
As for Exampl, Were it a beseeming thing, that the Honourable Judges of Assize, should refer themselves, in any matter of difference, to be judged by the Prisoners in the Gaol, whom they shall by and by judge? Do you not know, that the Saints,
even you shall judge the world? If then the world shall be judged by you, (as the Apostle argues in the latter part of this verse) is it fit that you should be judged by the world? Secondly, you disparage your fellow Saints, to undervalue them so much,
even you shall judge the world? If then the world shall be judged by you, (as the Apostle argues in the latter part of this verse) is it fit that you should be judged by the world? Secondly, you disparage your fellow Saints, to undervalue them so much,
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As if some persons that have businesse at this Assises, should refuse the honourable Bench, and referre themselves to the Prisoners, who must be judged by the Bench. The argument lyes thus, à majore ad minus: If the Saints shall judge the world, then, much more, lesser differences of their brethren, concerning things of this life:
As if Some Persons that have business At this Assizes, should refuse the honourable Bench, and refer themselves to the Prisoners, who must be judged by the Bench. The argument lies thus, à Major ad minus: If the Saints shall judge the world, then, much more, lesser differences of their brothers, Concerning things of this life:
They are (if I may be bold to borrow your owne termes) A Commission for an Assises, granted to the Saints: and containe in them two generall parts. 1. The Dignitie it selfe;
They Are (if I may be bold to borrow your own terms) A Commission for an Assizes, granted to the Saints: and contain in them two general parts. 1. The Dignity it self;
and therein, we may consider three things: 1. The Commissioners designed, by the name of Saints. 2. The Matter of the Commission, that is, to judge. 3. The Latitude, or extent of that Commission, the world. The Saints shall judge the world. 2. The Certaintie thereof:
and therein, we may Consider three things: 1. The Commissioners designed, by the name of Saints. 2. The Matter of the Commission, that is, to judge. 3. The Latitude, or extent of that Commission, the world. The Saints shall judge the world. 2. The Certainty thereof:
the one in the sense and signification of the word, the other in the Indefinitenesse and Pluralitie of the Number: we touch upon both. 1. Their Qualitie, the Saints:
the one in the sense and signification of the word, the other in the Indefiniteness and Plurality of the Number: we touch upon both. 1. Their Quality, the Saints:
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The word, NONLATINALPHABET, signifies Holy, which in the largest acception of it, is equivalent to that of Just, or Righteous, as might appeare from other places;
The word,, signifies Holy, which in the Largest acception of it, is equivalent to that of Just, or Righteous, as might appear from other places;
And as, Righteousnesse in Scripture and other authors, containes in it, not onely that particular vertue of Justice, but all vertues whatsoever; in a generall notion:
And as, Righteousness in Scripture and other Authors, contains in it, not only that particular virtue of justice, but all Virtues whatsoever; in a general notion:
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So Unrighteousnesse doth not onely signifie that particular vice of Injustice, (from which many heathen Judges were free) but even the want of all the vertues, or the most of them.
So Unrighteousness does not only signify that particular vice of Injustice, (from which many heathen Judges were free) but even the want of all the Virtues, or the most of them.
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the Saints, or Holy, being thereunto opposed, must likewise include all righteousnesse. The Summe is, All Gods Commissioners for the heavenly Judicature, must be Saints, holy, harmelesse, innocent, righteous: that's the point.
the Saints, or Holy, being thereunto opposed, must likewise include all righteousness. The Sum is, All God's Commissioners for the heavenly Judicature, must be Saints, holy, harmless, innocent, righteous: that's the point.
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There are three things, we know, that make a compleate Judge on earth, Authoritie, Prudence, Justice or Selfe-Innocence: The first is founded in his Commision; and is without himselfe:
There Are three things, we know, that make a complete Judge on earth, authority, Prudence, justice or Selfe-Innocence: The First is founded in his Commission; and is without himself:
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Shall not the Judge of heaven and earth doe right? sayes Abraham. What shall we say then? Is there unrighteousnesse with God? God forbid: for how shall God then judge the world? sayes our Apostle:
Shall not the Judge of heaven and earth do right? Says Abraham. What shall we say then? Is there unrighteousness with God? God forbid: for how shall God then judge the world? Says our Apostle:
As if he should say, God himselfe (with reverence bee it spoken) were not a Competent Judge, if that he were not perfectly righteous: The Lord is righteous in all his wayes,
As if he should say, God himself (with Reverence be it spoken) were not a Competent Judge, if that he were not perfectly righteous: The Lord is righteous in all his ways,
Thou that judgest another, judgest thou not thy selfe? Thou that condemnest a man for stealing, doest thou steale? Thou that abhorrest Symonie, doest thou commit Briberie? &c. As that Pyrate under censure, retorted upon the great Conquerour, What I do by sea, thou doest that and more by land:
Thou that Judges Another, Judges thou not thy self? Thou that Condemnest a man for stealing, dost thou steal? Thou that Abhorrest Simony, dost thou commit Bribery? etc. As that Pyrate under censure, retorted upon the great Conqueror, What I do by sea, thou dost that and more by land:
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Thirdly, to prevent Partialitie: For selfe-guiltinesse commonly makes men partiall, in judging others: Their Conscience holds both tongue and hand, and tells them, they doe but beat themselves, whiles they punish others:
Thirdly, to prevent Partiality: For self-guiltiness commonly makes men partial, in judging Others: Their Conscience holds both tongue and hand, and tells them, they do but beatrice themselves, while they Punish Others:
Now on earth, it is too evident, that Selfe-iniquitie is the mother of Partialitie: Therefore Jehoshaphat giving charge to his Judges, to doe justly, enforces it from the example of God, whose Judges they are:
Now on earth, it is too evident, that Selfe-iniquitie is the mother of Partiality: Therefore Jehoshaphat giving charge to his Judges, to do justly, inforces it from the Exampl of God, whose Judges they Are:
Requisite therefore it is, that they who shall be counted worthy, to be Judges in heaven, should be Saints, NONLATINALPHABET, of NONLATINALPHABET privative and NONLATINALPHABET terra: men, that are like pure Gold, purified seven times in the fire, purged from the drosse of earthly corruptions;
Requisite Therefore it is, that they who shall be counted worthy, to be Judges in heaven, should be Saints,, of privative and terra: men, that Are like pure Gold, purified seven times in the fire, purged from the dross of earthly corruptions;
For suppose a Judge should meete, at the barre, his child, or brother, &c. and they should intreat, by those neere relations, O my Father, O my Brother, &c. What heart, not throughly hardened, could resist such melting compellations? perhaps it will be thus, at the great day of Judgement; we have a type of it in the Gospell;
For suppose a Judge should meet, At the bar, his child, or brother, etc. and they should entreat, by those near relations, Oh my Father, Oh my Brother, etc. What heart, not thoroughly hardened, could resist such melting compellations? perhaps it will be thus, At the great day of Judgement; we have a type of it in the Gospel;
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and if not pronounce, yet approve and applaud that dreadfull sentence upon their dearest acquaintance and friends, Goe ye cursed into everlasting fire, &c. What manner of men then ought they to be, that must be Judges of the world, in all Holinesses and Godlinesses (so the Apostles words are) that is in the perfection of Holinesse and Godlinesse;
and if not pronounce, yet approve and applaud that dreadful sentence upon their dearest acquaintance and Friends, Go you cursed into everlasting fire, etc. What manner of men then ought they to be, that must be Judges of the world, in all Holinesses and Godlinesses (so the Apostles words Are) that is in the perfection of Holiness and Godliness;
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However on earth, favour or affection, briberie or corruption, may sometime make a Judge; as that Romane could say, to his little credite, With a great summe of mony, obtained I this office:
However on earth, favour or affection, bribery or corruption, may sometime make a Judge; as that Roman could say, to his little credit, With a great sum of money, obtained I this office:
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2. Their Equalitie; Sancti, in the plurall, and indefinitely, the Saints: and I feare not to say, in the words of Psalmist, Such honour have all his Saints: They are fellow-Commissioners;
2. Their Equality; Sancti, in the plural, and indefinitely, the Saints: and I Fear not to say, in the words of Psalmist, Such honour have all his Saints: They Are fellow-Commissioners;
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There are indeed distinct altitudes, in respect of their personall titles, and degrees, but no different latitudes, in respect of their Commission; therein they are all equall. Heaven observes the same proportion:
There Are indeed distinct altitudes, in respect of their personal titles, and Degrees, but no different latitudes, in respect of their Commission; therein they Are all equal. Heaven observes the same proportion:
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What? onely the twelve Apostles? shall none sit upon thrones and judge but they? what shall then become of Paul, and other Saints? He that made the question, can best resolve it, S. Augustine. Wee ought not to thinke (saith he) that onely those twelve men shall judge with Christ.
What? only the twelve Apostles? shall none fit upon thrones and judge but they? what shall then become of Paul, and other Saints? He that made the question, can best resolve it, S. Augustine. we ought not to think (Says he) that only those twelve men shall judge with christ.
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who yet demonstrates, that himselfe with other Saints, doe belong to that number, when he saith, Doe you not know that the Saints shall judge the world? and againe in the next verse, Know you not that we shall judge Angels? The Catholike Schoolmen (falsly so called) some of them are here not Catholike enough;
who yet demonstrates, that himself with other Saints, do belong to that number, when he Says, Do you not know that the Saints shall judge the world? and again in the next verse, Know you not that we shall judge Angels? The Catholic Schoolmen (falsely so called) Some of them Are Here not Catholic enough;
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They restraine this Dignitie onely to the Apostles, and such as have followed them; by profession of vowed povertie, to the honour of their recluses and Monasticall superstition.
They restrain this Dignity only to the Apostles, and such as have followed them; by profession of vowed poverty, to the honour of their recluses and Monastical Superstition.
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because (forsooth) our Saviour answering Peters question, Master we have forsaken all, &c. what shall wee have? saies, You shall sit upon twelve thrones, and judge.
Because (forsooth) our Saviour answering Peter's question, Master we have forsaken all, etc. what shall we have? Says, You shall fit upon twelve thrones, and judge.
and had beene once in heaven, hath enlarged the Commission to all Saints, even to these poore Corinthians, the most despised, and least esteemed among them:
and had been once in heaven, hath enlarged the Commission to all Saints, even to these poor Corinthians, the most despised, and least esteemed among them:
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nor onely, You shall judge the world, or, The world shall be judged by you, which might exclude others, besides the Corinthians; but, The Saints shall judge the world, in the words of our Text:
nor only, You shall judge the world, or, The world shall be judged by you, which might exclude Others, beside the Corinthians; but, The Saints shall judge the world, in the words of our Text:
But S. Jude shall put it out of all question, by the ancient Testimony of Enoch, the seventh from Adam: Behold the Lord commeth with thousands of his Saints, to execute Judgement upon all the ungodly, &c. which Daniel reckons to be thousand thousands,
But S. U^de shall put it out of all question, by the ancient Testimony of Enoch, the seventh from Adam: Behold the Lord comes with thousands of his Saints, to execute Judgement upon all the ungodly, etc. which daniel reckons to be thousand thousands,
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2. The Commission granted, or Matter of the Commission, The Saints shall judge. There are, by Kings, severall Commissions granted, not all alike honourable; Some, for inquirie upon lands; some, for charitable uses;
2. The Commission granted, or Matter of the Commission, The Saints shall judge. There Are, by Kings, several Commissions granted, not all alike honourable; some, for inquiry upon Lands; Some, for charitable uses;
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because it concernes that which is most deere and precious in man, his Life. Gods preferments are ever like himselfe, most gracious, most glorious, to the best and highest employments.
Because it concerns that which is most deer and precious in man, his Life. God's preferments Are ever like himself, most gracious, most glorious, to the best and highest employments.
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If there be any Commission weightier, either in honour, or execution, that shall be conferred upon his Saints: Doe you not know, that the Saints shall judge? and that with the Judgement of Condemnation? For explication of it, two things are to bee enquired;
If there be any Commission Weightier, either in honour, or execution, that shall be conferred upon his Saints: Do you not know, that the Saints shall judge? and that with the Judgement of Condemnation? For explication of it, two things Are to be inquired;
How the Saints can be said to judge; seeing first, wee have God himselfe, (as well he may) taking this honour to himselfe, God is Judge himselfe, Psal. 50.6.
How the Saints can be said to judge; seeing First, we have God himself, (as well he may) taking this honour to himself, God is Judge himself, Psalm 50.6.
even as, or because he is the sonne of man, Joh. 5.22 And thirdly, we have the Sonne discharging all from this Imployment, Judge not, that you be not judged, Math. 7.1.
even as, or Because he is the son of man, John 5.22 And Thirdly, we have the Son discharging all from this Employment, Judge not, that you be not judged, Math. 7.1.
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And yet here S. Paul tels us of a Commission of Judgement, granted to the Saints. For reconciliation of this, we must distinguish of Judgement, and Judges.
And yet Here S. Paul tells us of a Commission of Judgement, granted to the Saints. For reconciliation of this, we must distinguish of Judgement, and Judges.
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4. Judicium Comparationis; by way of Comparison, and thus not onely the Saints, but one wicked man, shall judge and condemne another. So our Saviour tels some;
4. Judicium Comparationis; by Way of Comparison, and thus not only the Saints, but one wicked man, shall judge and condemn Another. So our Saviour tells Some;
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their examples of Holinesse, in the same temptations with other men, shall rise up and condemne the world, that followed not their patternes, in the same allowance of meanes.
their Examples of Holiness, in the same temptations with other men, shall rise up and condemn the world, that followed not their patterns, in the same allowance of means.
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5. Assessionis, & Approbationis (for I joyne them both together) by way of Assession, and Approbation; as the Justices upon the Bench, doe sit together with the Judge, and approve his Judgement.
5. Assessionis, & Approbationis (for I join them both together) by Way of Assession, and Approbation; as the Justices upon the Bench, do fit together with the Judge, and approve his Judgement.
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3. The twelve Judges are for their private Courts, or particular Circuits: and thus we may (perhaps) grant, the twelve Apostles, by speciall Priviledge, shal judge the twelve Tribes of Israel.
3. The twelve Judges Are for their private Courts, or particular Circuits: and thus we may (perhaps) grant, the twelve Apostles, by special Privilege, shall judge the twelve Tribes of Israel.
4. All the Justices at their Quarter Sessions are joynt-Commissioners; And thus againe the Saints, even all the Saints shall judge, in manner aforesaid.
4. All the Justices At their Quarter Sessions Are joynt-Commissioners; And thus again the Saints, even all the Saints shall judge, in manner aforesaid.
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It is not, doe judge, for that is expressely forbidden, Judge not, &c. but NONLATINALPHABET, shall judge. It beares not date till the Great Day of Assises, at the end of the world.
It is not, do judge, for that is expressly forbidden, Judge not, etc. but, shall judge. It bears not date till the Great Day of Assizes, At the end of the world.
It was the speech of him, who is Lord of the Saints, yea King of Saints, when he was in this world, I came not to judge the world, but to save it. It is enough for the Saints to be like their Lord and Master;
It was the speech of him, who is Lord of the Saints, yea King of Saints, when he was in this world, I Come not to judge the world, but to save it. It is enough for the Saints to be like their Lord and Master;
but he ascended into heaven, &c. and from thence he shall come to judge the quicke and the dead, saies our Creed. God hath appointed a Day, wherein hee will judge the world, by that Man, whom hee hath appointed.
but he ascended into heaven, etc. and from thence he shall come to judge the quick and the dead, Says our Creed. God hath appointed a Day, wherein he will judge the world, by that Man, whom he hath appointed.
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They are judged of all men, sor this is the houre and day of the worlds Judgement. As theeves and malefactors, in the Gaole, doe sometimes, in mockerie, represent the passages of an Assises; and there cite, arraigne, accuse, condemne their Judges: So deale wicked men with Gods Saints, in this world.
They Are judged of all men, sor this is the hour and day of the world's Judgement. As thieves and malefactors, in the Gaol, do sometime, in mockery, represent the passages of an Assizes; and there Cite, arraign, accuse, condemn their Judges: So deal wicked men with God's Saints, in this world.
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But the Day of Assises will come, when the Judges shall in earnest condemne those malefactors, who thus sported themselves with their owne destruction.
But the Day of Assizes will come, when the Judges shall in earnest condemn those malefactors, who thus sported themselves with their own destruction.
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And, I take it, it is the Custome of this our Nation, that no Judge rides Circuit into that country where himselfe dwels, perhaps, for the very same reason. However, this wee know:
And, I take it, it is the Custom of this our nation, that no Judge rides Circuit into that country where himself dwells, perhaps, for the very same reason. However, this we know:
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This world is the home-towne of our Nativitie; wee live here among our friends, and among our enemies, who are many times, (too oft, God knowes) the snares of Justice:
This world is the home-towne of our Nativity; we live Here among our Friends, and among our enemies, who Are many times, (too oft, God knows) the snares of justice:
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therefore, our God thinkes it fit to remove us from our Native soile, before hee imploy us in that state-businesse of Judgement. I conclude it, Let the censorious world spend it selfe in judging and condemning of the Saints;
Therefore, our God thinks it fit to remove us from our Native soil, before he employ us in that State-business of Judgement. I conclude it, Let the censorious world spend it self in judging and condemning of the Saints;
But afterwards this was divided amongst many Judges, as wee may see in the time of Jehoshaphat: Yet, what if a mans Commission reached over the whole Kingdome;
But afterwards this was divided among many Judges, as we may see in the time of Jehoshaphat: Yet, what if a men Commission reached over the Whole Kingdom;
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what is that to the whole World, but a mole-hill to a mountaine? If further (which never yet was granted to one man) over the whole World, for one generation, what is that to the innumerable generations past and to come? which yet are all subject to the Judgement of the Saints. Know you not that the Saints shall judge the world? The World hath diverse acceptions in Scriptures;
what is that to the Whole World, but a molehill to a mountain? If further (which never yet was granted to one man) over the Whole World, for one generation, what is that to the innumerable generations passed and to come? which yet Are all Subject to the Judgement of the Saints. Know you not that the Saints shall judge the world? The World hath diverse acceptions in Scriptures;
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Here it is taken for the worser part, the wicked men of the world, the unjust, in the 1. verse, the Infidels in the 6. verse, as opposed to the Saints: not excluding,
Here it is taken for the Worse part, the wicked men of the world, the unjust, in the 1. verse, the Infidels in the 6. verse, as opposed to the Saints: not excluding,
but rather including the wicked Angels, that is, the Divels; for so the Apostle addes in the next verse, Know you not, that we shall judge Angels? The argument rises by way of gradation, The Saints may well bee allowed to judge your lesser matters of this life;
but rather including the wicked Angels, that is, the Devils; for so the Apostle adds in the next verse, Know you not, that we shall judge Angels? The argument rises by Way of gradation, The Saints may well be allowed to judge your lesser matters of this life;
for in the life to come, they shall judge the world of wicked men, nay more, they shall judge the wicked Angels. Such honour have all Gods Saints. Not to stand long:
for in the life to come, they shall judge the world of wicked men, nay more, they shall judge the wicked Angels. Such honour have all God's Saints. Not to stand long:
1. To the greater torment and vexation of wicked men, and Divels, when they shall see those very men, whom they scorned, oppressed, persecuted, to bee now advanced, not only to Glory,
1. To the greater torment and vexation of wicked men, and Devils, when they shall see those very men, whom they scorned, oppressed, persecuted, to be now advanced, not only to Glory,
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but to bee their Judges. Those Angels, who sometime disdained to be servants unto man, (as some think) that tempted, seduced, vexed man, shall now, to their further torment, see them gloriously advanced to be their Judges. Those wicked men, who said,
but to be their Judges. Those Angels, who sometime disdained to be Servants unto man, (as Some think) that tempted, seduced, vexed man, shall now, to their further torment, see them gloriously advanced to be their Judges. Those wicked men, who said,
To find themselves delivered over into the hands of their enemies, to be judged, of whom they can expect no mercy, what horrour must it needes breed in them? As if,
To find themselves Delivered over into the hands of their enemies, to be judged, of whom they can expect no mercy, what horror must it needs breed in them? As if,
when some Noble man or judge, had wronged some poore and meane man, the King should deliver him over into the power of that man, to take his owne revenge:
when Some Noble man or judge, had wronged Some poor and mean man, the King should deliver him over into the power of that man, to take his own revenge:
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is promised to the Saints. To this purpose is that of the Psalmist, speaking of the great advancement of the righteous, The ungodly shall see this, and be grieved, hee shall gnash with his teeth (for indignation) and melt away. So our Saviour tels those auditors of his, There shall be weeping and gnashing of teeth, when you shall see Abraham,
is promised to the Saints. To this purpose is that of the Psalmist, speaking of the great advancement of the righteous, The ungodly shall see this, and be grieved, he shall gnash with his teeth (for Indignation) and melt away. So our Saviour tells those Auditors of his, There shall be weeping and gnashing of teeth, when you shall see Abraham,
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All their enemies shall be destroyed, and for their greater Securitie, When the ungodly shall perish, they shall see it with their eyes, and help to act it with their owne hand.
All their enemies shall be destroyed, and for their greater Security, When the ungodly shall perish, they shall see it with their eyes, and help to act it with their own hand.
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3. For their greater Joy: Wee use to take wonderfull contentment and pleasure in the misery and destruction of those, whom we esteeme our enemies (though sinfully sometimes, I confesse, on earth) much more,
3. For their greater Joy: we use to take wonderful contentment and pleasure in the misery and destruction of those, whom we esteem our enemies (though sinfully sometime, I confess, on earth) much more,
The righteous shall rejoyce, when he seeth the vengeance, hee shall wash his footesteps in the blood of the ungodly, saies the Psalmist: and that without any the least sinne, in heaven;
The righteous shall rejoice, when he sees the vengeance, he shall wash his footsteps in the blood of the ungodly, Says the Psalmist: and that without any the least sin, in heaven;
I conclude all this first part with that speech of the sweet Singer of Israel, which, I thinke, was spoken by way of prophesie, of this very Day of the Saints Judgement.
I conclude all this First part with that speech of the sweet Singer of Israel, which, I think, was spoken by Way of prophesy, of this very Day of the Saints Judgement.
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And now we are come to the second Generall part of the Text, the Certaintie of this Dignitie of the Saints: Doe you not know it? It fares with Gods Saints here,
And now we Are come to the second General part of the Text, the Certainty of this Dignity of the Saints: Do you not know it? It fares with God's Saints Here,
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And so I will now make the Application of all that hath been spoken in the former) part by way of Explication; which, of purpose, I have reserved for the Conclusion.
And so I will now make the Application of all that hath been spoken in the former) part by Way of Explication; which, of purpose, I have reserved for the Conclusion.
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1. Let them take heed how they sinne before the Saints. They shall be their Judges, and dare they make them their witnesses? That were a bold theefe, that durst cut a purse in the face and view of the Judge.
1. Let them take heed how they sin before the Saints. They shall be their Judges, and Dare they make them their Witnesses? That were a bold thief, that durst Cut a purse in the face and view of the Judge.
what if he had known he should one day be his Judge? When Paul was but reasoning of Righteousnesse, Temperance, and the Judgement to come, Felix trembled: yet little did he thinke his Judge was so nigh.
what if he had known he should one day be his Judge? When Paul was but reasoning of Righteousness, Temperance, and the Judgement to come, Felix trembled: yet little did he think his Judge was so High.
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They are worse than Herod or Felix, who neither feare nor tremble to sinne before the Saints, who yet would be thought to know and beleeve this Scripture, That the Saints shall judge the world.
They Are Worse than Herod or Felix, who neither Fear nor tremble to sin before the Saints, who yet would be Thought to know and believe this Scripture, That the Saints shall judge the world.
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2. Let them at least take heed, how they wrong and abuse the Saints. The Saints shall be their Judges, and dare they make them also their Accusers? He reproved even Kings for their sakes, saying, Touch not mine annointed,
2. Let them At least take heed, how they wrong and abuse the Saints. The Saints shall be their Judges, and Dare they make them also their Accusers? He reproved even Kings for their sakes, saying, Touch not mine anointed,
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as he was comming to the Assises, or going towards the Judgement seat? what hope had he of any favour? Dives durst not speak a word to Lazarus (as we noted afore) whom he had but neglected,
as he was coming to the Assizes, or going towards the Judgement seat? what hope had he of any favour? Dives durst not speak a word to Lazarus (as we noted afore) whom he had but neglected,
Heare it, all wicked oppressors, slanderers, persecutors of Gods Saints; you had as good, nay better, abuse one of his Majesties Judges, as wrong any, the poorest, the meanest of Gods Saints. You have abused a Judge, yea your own Judge: Take it for good counsell,
Hear it, all wicked Oppressors's, slanderers, persecutors of God's Saints; you had as good, nay better, abuse one of his Majesties Judges, as wrong any, the Poorest, the Meanest of God's Saints. You have abused a Judge, yea your own Judge: Take it for good counsel,
Hurt them not? yea make them your friends (as men doe the Judges) by your unrighteous Mammon, and all the wayes you can, that they may speake a good word for you upon the Bench, at that grand Assises, when a friend in the Court will be worth more than all the mony in your purses.
Hurt them not? yea make them your Friends (as men do the Judges) by your unrighteous Mammon, and all the ways you can, that they may speak a good word for you upon the Bench, At that grand Assizes, when a friend in the Court will be worth more than all the money in your purses.
At least, I say, wrong them not, for certainly they must be your Judges. Agree with thine adversary quickly whilst thou art in the way with him lest thy adversary deliver thee to the Judge, is wholsome Counsell:
At least, I say, wrong them not, for Certainly they must be your Judges. Agree with thine adversary quickly while thou art in the Way with him lest thy adversary deliver thee to the Judge, is wholesome Counsel:
Behold the Lord commeth with thousands of his Saints, to execute Judgement, saies S. Jude: Be patient (and comfortable) therefore brethren (they are S. James his words) Behold the Judge stands before the doore.
Behold the Lord comes with thousands of his Saints, to execute Judgement, Says S. U^de: Be patient (and comfortable) Therefore brothers (they Are S. James his words) Behold the Judge Stands before the door.
The Saints shall be their Judges, and doe they now make their companions? Have no fellowship with the unfruitfull workes of darknesse, but reprove them rather:
The Saints shall be their Judges, and do they now make their Sodales? Have no fellowship with the unfruitful works of darkness, but reprove them rather:
Praejudicium aeterni judicii, as that Father in a like case, the praejudgement, of that eternall Judgement. How oft are they called upon for this? What fellowship hath light with darknesse? God with Belial? &c. what Commerce or societie have Judges that must condemne, with malefactors, who are to be condemned, askes Tertullian. Know your selves (O you who professe your selves Saints ) know your worth and dignitie, with God:
Praejudicium aeterni Judicii, as that Father in a like case, the praejudgement, of that Eternal Judgement. How oft Are they called upon for this? What fellowship hath Light with darkness? God with Belial? etc. what Commerce or society have Judges that must condemn, with malefactors, who Are to be condemned, asks Tertullian. Know your selves (Oh you who profess your selves Saints) know your worth and dignity, with God:
He purposes to make you his Judges of the world, and doe you make your selves equall to the world? Come out from among them, and touch no uncleane thing:
He Purposes to make you his Judges of the world, and do you make your selves equal to the world? Come out from among them, and touch no unclean thing:
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In the first verse he gives a sharpe increpation to the parties going to Law, Dare any of you, (either plaintiffe or defendant) having a matter against another, go to law before the unjust,
In the First verse he gives a sharp increpation to the parties going to Law, Dare any of you, (either plaintiff or defendant) having a matter against Another, go to law before the unjust,
But then, lest those that were beholders should applaud themselves as innocent, marke how he changes the words, in the latter part of the verse, If then the world shall be judged by you, are you unworthy to judge the smallest matters? which cannot, in any reasonable construction, bee referred to the parties at variance, (it being utterly unfit, that men should be their owne Judges ) therefore hee secretly taxes them that were the by-standers, for not interrupting their proceedings, by a wise and timely arbitrement;
But then, lest those that were beholders should applaud themselves as innocent, mark how he changes the words, in the latter part of the verse, If then the world shall be judged by you, Are you unworthy to judge the Smallest matters? which cannot, in any reasonable construction, be referred to the parties At variance, (it being utterly unfit, that men should be their own Judges) Therefore he secretly Taxes them that were the bystanders, for not interrupting their proceedings, by a wise and timely arbitrement;
Nay hee would have neither of them goe to law at all (as S. Chrysostome observes not amisse) if the matter might, by any faire meanes, be ended by the Saints. For he doth principally blame them, not so much for going to Law before Infidels,
Nay he would have neither of them go to law At all (as S. Chrysostom observes not amiss) if the matter might, by any fair means, be ended by the Saints. For he does principally blame them, not so much for going to Law before Infidels,
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First, there were no Christian Magistrates, in those times of the Church, but all Heathenish, and therefore he could not referre them, to such as were not.
First, there were no Christian Magistrates, in those times of the Church, but all Heathenish, and Therefore he could not refer them, to such as were not.
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Secondly, the word NONLATINALPHABET, or NONLATINALPHABET, doth not onely signifie a publick Sentence, but oftentimes a private censure, as many instances would confirme,
Secondly, the word, or, does not only signify a public Sentence, but oftentimes a private censure, as many instances would confirm,
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They must first referre it to their fellow Saints. This the Apostle urges upon them, by this argument, Doe you not know, &c. as if he should say, Are the Saints so highly honored by God, to be made Judges of the world,
They must First refer it to their fellow Saints. This the Apostle urges upon them, by this argument, Do you not know, etc. as if he should say, are the Saints so highly honoured by God, to be made Judges of the world,
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and doe you think them unworthy to compose your lesser differences? There is therefore utterly a fault amongst you, that you thus disparage the Commissioners of heaven, the Saints; and expose not your selves only,
and do you think them unworthy to compose your lesser differences? There is Therefore utterly a fault among you, that you thus disparage the Commissioners of heaven, the Saints; and expose not your selves only,
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And this were argument sufficient to a good heart, not to bring his differences into the publike eye of the world, till he had tryed all other meanes in vaine.
And this were argument sufficient to a good heart, not to bring his differences into the public eye of the world, till he had tried all other means in vain.
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What will Atheists and profane persons say? These are your Professours, these are those that would be called Saints, (as in the text) see how they fight,
What will Atheists and profane Persons say? These Are your Professors, these Are those that would be called Saints, (as in the text) see how they fight,
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Why then, O why should Christians so disparage one another, to thinke them unable or unworthy to judge their lesser matters, who are so farre honored by God, to be Judges of the world:
Why then, Oh why should Christians so disparage one Another, to think them unable or unworthy to judge their lesser matters, who Are so Far honoured by God, to be Judges of the world:
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and must one day be judged by the Saints? Let not, O let not then either Papists or Atheists, I say not, bee Judges, but nor Spectators nor Witnesses of these unkind and unchristian quarrels.
and must one day be judged by the Saints? Let not, Oh let not then either Papists or Atheists, I say not, be Judges, but nor Spectators nor Witnesses of these unkind and unchristian quarrels.
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Referre them, referre them to your brethren, and smoother them in the first smoking. Doe you not, both parties, know that the Saints shall judge the world?
Refer them, refer them to your brothers, and smoother them in the First smoking. Do you not, both parties, know that the Saints shall judge the world?
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2. To the Spectators: The Apostle would have them both wise and willing, to undertake, if not the prevention, yet the speedie conclusion of such differences, betweene their brethren.
2. To the Spectators: The Apostle would have them both wise and willing, to undertake, if not the prevention, yet the speedy conclusion of such differences, between their brothers.
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Doe you not know, &c. If then the world shall be judged by you, are you unworthy to judge the smallest matters? Truly, my brethren, the disshonour is greater, than you are aware of.
Do you not know, etc. If then the world shall be judged by you, Are you unworthy to judge the Smallest matters? Truly, my brothers, the dishonour is greater, than you Are aware of.
If you bee willing but unable, it is your shame: I speake it to your shame, (sayes our Apostle) Is it so, that there is not a wise man amongst you, no not one, that is able to judge between his brother? but a brother goes to Law with a brother? If you be able, but unwilling, it is your blame, even want of a great deale of Pietie to God, and Charitie to your brethren.
If you be willing but unable, it is your shame: I speak it to your shame, (Says our Apostle) Is it so, that there is not a wise man among you, no not one, that is able to judge between his brother? but a brother Goes to Law with a brother? If you be able, but unwilling, it is your blame, even want of a great deal of Piety to God, and Charity to your brothers.
How can you think your selves able or worthy (willing I know you will be) to judge the world, that want either skill or will, to judge between your brethren? Be admonished then (I speake it ▪ I hope, in a good time, to prevent many publike differences hereafter,
How can you think your selves able or worthy (willing I know you will be) to judge the world, that want either skill or will, to judge between your brothers? Be admonished then (I speak it ▪ I hope, in a good time, to prevent many public differences hereafter,
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though I expect no Fee for my Counsell ) bee admonished, I say, every man, to spend some time, some labour, some paines, to repaire the first breaches of your brethrens peace.
though I expect no Fee for my Counsel) be admonished, I say, every man, to spend Some time, Some labour, Some pains, to repair the First Breaches of your Brothers' peace.
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if it be broken, every one, Plaintiffe, Defendant, Spectators, labour to repaire it. Live in peace, and the God of love and peace shall be with you. That for the Saints.
if it be broken, every one, Plaintiff, Defendant, Spectators, labour to repair it. Live in peace, and the God of love and peace shall be with you. That for the Saints.
Judge nothing before the time, saies S. Paul. What expostulations the same Apostle makes for excesse in this particular? Who art thou, that judgest another mans servant? Rom. 14.4.10.
Judge nothing before the time, Says S. Paul. What expostulations the same Apostle makes for excess in this particular? Who art thou, that Judges Another men servant? Rom. 14.4.10.
Why dost thou judge thy brother? and why doest thou set at naught thy brother? why dost thou vilifie, or as Tertullian expresses the sense of that word, NONLATINALPHABET,
Why dost thou judge thy brother? and why dost thou Set At nought thy brother? why dost thou vilify, or as Tertullian Expresses the sense of that word,,
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The loose and Profane persons judge all men, more stricter, and preciser then themselves, mad, foolish, simple, superstitious, in a word (the worst they can say) hypocrites. On the other side, those that are strictly,
The lose and Profane Persons judge all men, more Stricter, and Preciser then themselves, mad, foolish, simple, superstitious, in a word (the worst they can say) Hypocrites. On the other side, those that Are strictly,
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who made you Judges in this world? when thy Saviour would not be a Judge in a case of Nisi prius, to divide an Inheritance, but refused it, upon this very reason, Man, who made me a Judge or a divider betwixt you;
who made you Judges in this world? when thy Saviour would not be a Judge in a case of Nisi prius, to divide an Inheritance, but refused it, upon this very reason, Man, who made me a Judge or a divider betwixt you;
how darest thou be so bold, as to judge of life and death, and that eternall, of the soule? Suppose you shall be Judges of the world, yet not in this World. Will you anticipate,
how Darest thou be so bold, as to judge of life and death, and that Eternal, of the soul? Suppose you shall be Judges of the world, yet not in this World. Will you anticipate,
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how long will you have such pleasure in vanity, and seeke after lyes? Know you that the Lord hath chosen to himselfe the man that is godly, the man that is holy, to make a Judge of in heaven:
how long will you have such pleasure in vanity, and seek After lies? Know you that the Lord hath chosen to himself the man that is godly, the man that is holy, to make a Judge of in heaven:
How long, O you profane ones, you scoffers and deriders of Holinesse, will you despise and scorne that which must bee your Judge? Kings chuse Judges chiefly for their knowledge and experience;
How long, Oh you profane ones, you scoffers and deriders of Holiness, will you despise and scorn that which must be your Judge? Kings choose Judges chiefly for their knowledge and experience;
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God chuses his by conscience and Holinesse. If these two must be severed, God sayes, Let me have the man that hath more Conscience, and lesse Science; rather than him, that hath all Science and no Conscience: Come then, my brethren, come to the Innes of Court, these Courts of Gods houses,
God chooses his by conscience and Holiness. If these two must be severed, God Says, Let me have the man that hath more Conscience, and less Science; rather than him, that hath all Science and no Conscience: Come then, my brothers, come to the Inns of Court, these Courts of God's houses,
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Knowledge without Holinesse may make a man a Judge indeed, but not of the world, but of Himselfe: Such a man, is NONLATINALPHABET selfe-judged, selfe-condemned, to save the Judges a labour.
Knowledge without Holiness may make a man a Judge indeed, but not of the world, but of Himself: Such a man, is selfe-judged, self-condemned, to save the Judges a labour.
And thus he requires and expects his Judges should be qualified withall, above all his other Attributes: not that they should be like him, in Power, Wisdome, &c. But in Holinesse Be you Holy, as I am Holy: Be perfect,
And thus he requires and expects his Judges should be qualified withal, above all his other Attributes: not that they should be like him, in Power, Wisdom, etc. But in Holiness Be you Holy, as I am Holy: Be perfect,
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but, if you will heare my Counsell and advice, be you covetous, ambitious, zealous for Holinesse. One grain of true Holinesse shall advance you higher with God, in heaven,
but, if you will hear my Counsel and Advice, be you covetous, ambitious, zealous for Holiness. One grain of true Holiness shall advance you higher with God, in heaven,
Now the very God of peace, sanctifie you throughout, and I pray God, that your whole Spirits, Soules and bodies, may be kept blamelesse, till the comming of our Lord Jesus Christ;
Now the very God of peace, sanctify you throughout, and I pray God, that your Whole Spirits, Souls and bodies, may be kept blameless, till the coming of our Lord jesus christ;
that is, till the Day of Judgement, the great and grand Assises, and then you shall see the difference between the Righteous and the Wicked, between him that serveth God,
that is, till the Day of Judgement, the great and grand Assizes, and then you shall see the difference between the Righteous and the Wicked, between him that serves God,
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and of all his Saints, as is most due, all Holinesse and honour, all might and Majesty, all Power and Glory, from henceforth and for ever. Amen. FINIS.
and of all his Saints, as is most due, all Holiness and honour, all might and Majesty, all Power and Glory, from henceforth and for ever. Amen. FINIS.
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' ΕΠΙΧΑΙΡΕΚΑΚΙΑ. OR, A CLOSE HYPOCRITE DISCOVERED. LUKE 18.11. God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publicane.
' ΕΠΙΧΑΙΡΕΚΑΚΙΑ. OR, A CLOSE HYPOCRITE DISCOVERED. LUKE 18.11. God, I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers, or even as this Publican.
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When Judas said, concerning the ointment powred upon our Saviours head, What meanes all this waste? This ointment might have been sold, and given to the poore;
When Judas said, Concerning the ointment poured upon our Saviors head, What means all this waste? This ointment might have been sold, and given to the poor;
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For who, that lookes at the words muteriall, without respect to the mind and intention of him that spake it, would not take him, not onely for a good and honest,
For who, that looks At the words muteriall, without respect to the mind and intention of him that spoke it, would not take him, not only for a good and honest,
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But he that knew the heart, better then wee the words, hath discovered that which we durst not have censured, that this so glorious-seeming a sentence proceeded from a deep and grosse hypocrisie ▪ For both the Evangelist, in his preface to the Parable, hath told us, that his alme and end was naught;
But he that knew the heart, better then we the words, hath discovered that which we durst not have censured, that this so glorious-seeming a sentence proceeded from a deep and gross hypocrisy ▪ For both the Evangelist, in his preface to the Parable, hath told us, that his alm and end was nought;
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And also our blessed Saviour, the Parable maker, hath informed us of the issue (no doubt answerable to his intention) that God rejected this his pretended thankfulnesse;
And also our blessed Saviour, the Parable maker, hath informed us of the issue (no doubt answerable to his intention) that God rejected this his pretended thankfulness;
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and beside other good things in them, this is not the least, that he is thankfull (or at least thought he ought to be thankfull) for this privative or negative mercie, that he was not so bad as other men:
and beside other good things in them, this is not the least, that he is thankful (or At least Thought he ought to be thankful) for this privative or negative mercy, that he was not so bad as other men:
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And this we may observe, That we well cannot (or seldome doe) give thankes for that, wherein we doe not somewhat joy and take delight. Little joy makes cold thankes;
And this we may observe, That we well cannot (or seldom do) give thanks for that, wherein we do not somewhat joy and take delight. Little joy makes cold thanks;
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Now had the Pharisee onely looked at his owne credit (as no doubt in part he did look at it) he would not have compared himselfe with men so notoriously bad:
Now had the Pharisee only looked At his own credit (as no doubt in part he did look At it) he would not have compared himself with men so notoriously bad:
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For what honour or excellency is it, for a man not to be so naught as a Publican? especially for a Pharisee, whose profession was most eminent in those times? It had been better in such an intention, to have left out this clause,
For what honour or excellency is it, for a man not to be so nought as a Publican? especially for a Pharisee, whose profession was most eminent in those times? It had been better in such an intention, to have left out this clause,
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But making such a comparison, in such a manner, discovers a naughty disposition of a soule, that did please it selfe with others badnesse, or being worse then himselfe:
But making such a comparison, in such a manner, discovers a naughty disposition of a soul, that did please it self with Others badness, or being Worse then himself:
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The contrary whereof appeares in those that are truly good, As they desire others goodness, I would to God all the Lords people could prophesie, &c. so they take delight in seeing and hearing others vertues,
The contrary whereof appears in those that Are truly good, As they desire Others Goodness, I would to God all the lords people could prophesy, etc. so they take delight in seeing and hearing Others Virtues,
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but the word in the originall signifies, in claudicatione mea, In my halting they rejoyced; which is applied to the soule sometimes, as well as to the body:
but the word in the original signifies, in claudicatione mea, In my halting they rejoiced; which is applied to the soul sometime, as well as to the body:
though they would seem to him to be very sorry; and comming to visit him, would teare their clothes, and expresse much griefe; as Tremellius understands the words.
though they would seem to him to be very sorry; and coming to visit him, would tear their clothes, and express much grief; as Tremellius understands the words.
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But now, who were the men that did thus? The next Verse tells you that, Hypocriticall mockers at feasts, that is, men indeed that dissembled much religion,
But now, who were the men that did thus? The next Verse tells you that, Hypocritical mockers At feasts, that is, men indeed that dissembled much Religion,
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and when they were assembled together, they dealt with David, as the Philistines did in a like case with Sampson (sent for him to make them sport) made him,
and when they were assembled together, they dealt with David, as the philistines did in a like case with Sampson (sent for him to make them sport) made him,
And upon this ground hee enforces his supplication, for strength and grace; because his hypocriticall enemies would vaunt, insult, and triumph in his failings.
And upon this ground he inforces his supplication, for strength and grace; Because his hypocritical enemies would vaunt, insult, and triumph in his failings.
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They waited (saith he) for my halting; peradventure hee will be enticed, and wee shall prevaile against him, &c. There were some that watched the Prophet, to see if they could catch him in some untruth;
They waited (Says he) for my halting; Peradventure he will be enticed, and we shall prevail against him, etc. There were Some that watched the Prophet, to see if they could catch him in Some untruth;
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and to this purpose, they laid baits to entice him, and snares to entrap him, that so they might have occasion to insult over him, that Jeremy himselfe was taken napping, as well as others:
and to this purpose, they laid baits to entice him, and snares to entrap him, that so they might have occasion to insult over him, that Jeremiah himself was taken napping, as well as Others:
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and therefore if he can produce examples of affirmative or positive illness, supposes he shall find the honour, at least of a privative or negative goodnesse.
and Therefore if he can produce Examples of affirmative or positive illness, supposes he shall find the honour, At least of a privative or negative Goodness.
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they hope they may be saved as well, yea before others, that are worse then they in some particulars, especially if they be men that have had the reputation of godlinesse.
they hope they may be saved as well, yea before Others, that Are Worse then they in Some particulars, especially if they be men that have had the reputation of godliness.
David committed adultery and murder, Noah was drunke, so was Lot, and incestuous; many professours now are worse over-seen then they are, they thanke God:
David committed adultery and murder, Noah was drunk, so was Lot, and incestuous; many professors now Are Worse overseen then they Are, they thank God:
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4. This will serve to allay the discredit, and shame of their owne wicked courses; singularity in sin makes men more remarkable, and so more infamous:
4. This will serve to allay the discredit, and shame of their own wicked courses; singularity in since makes men more remarkable, and so more infamous:
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This we heare desperately out of the mouthes of wicked men, If they doe goe to hell, they shall not goe alone; company good store: Miserable comforters are they all;
This we hear desperately out of the mouths of wicked men, If they do go to hell, they shall not go alone; company good store: Miserable Comforters Are they all;
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Doe you thinke the Scripture sayes in vaine, the spirit that is in us lusteth after envie, saith Saint James? There is in every proud heart a portion of envie, the nature whereof is,
Do you think the Scripture Says in vain, the Spirit that is in us Lusteth After envy, Says Saint James? There is in every proud heart a portion of envy, the nature whereof is,
And this is as true in morall good or evill, He that envies, and consequently grieves at anothers vertues or goodnesse (as every hypocrite doth, he would have none thought vertuous but himselfe) will certainly be glad, and much please himselfe with others badnesse;
And this is as true in moral good or evil, He that envies, and consequently grieves At another's Virtues or Goodness (as every hypocrite does, he would have none Thought virtuous but himself) will Certainly be glad, and much please himself with Others badness;
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The like may be seen of Josephs brethren, Gen. 37. A third and last reason is, from a secret hatred of goodnesse, however he may seem to love and favour it.
The like may be seen of Josephs brothers, Gen. 37. A third and last reason is, from a secret hatred of Goodness, however he may seem to love and favour it.
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and we will (for better method and memory) reduce all we have to say to two heads: 1. The discovery of many for hypocrites, by the wrong uses they make of others infirmities,
and we will (for better method and memory) reduce all we have to say to two Heads: 1. The discovery of many for Hypocrites, by the wrong uses they make of Others infirmities,
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The first use hereof is, to use it as a light to discover a world of hypocrites, who by severall waies doe manifest this naughty and cursed disposition, to rejoyce or take delight in others badnesse;
The First use hereof is, to use it as a Light to discover a world of Hypocrites, who by several ways do manifest this naughty and cursed disposition, to rejoice or take delight in Others badness;
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They purposed, resolved, swore they would keep Gods commandements; so did never these: therefore theirs were sinnes of infirmity, these of presumption. 2. They sinned, but they repented, and proportionably to their sinne;
They purposed, resolved, swore they would keep God's Commandments; so did never these: Therefore theirs were Sins of infirmity, these of presumption. 2. They sinned, but they repented, and proportionably to their sin;
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David had not only the sword threatned without, but had his bones broken within, Psal. 51. If they knew how deare they paid for their sinnes, they would be loth to buy the pleasure at so deare a rate;
David had not only the sword threatened without, but had his bones broken within, Psalm 51. If they knew how deer they paid for their Sins, they would be loath to buy the pleasure At so deer a rate;
Or thirdly, God in his providence suffers these falls, in former and present times, to make stumbling blockes for some, whom he purposes to destroy, to keep them from coming into the way of godlinesse;
Or Thirdly, God in his providence suffers these falls, in former and present times, to make stumbling blocks for Some, whom he Purposes to destroy, to keep them from coming into the Way of godliness;
Secondly, another sort of hypocrites are those that, from the sight or knowledge of others sinnes, take occasion to vent their gall against Religion, and the profession it selfe;
Secondly, Another sort of Hypocrites Are those that, from the sighed or knowledge of Others Sins, take occasion to vent their Gall against Religion, and the profession it self;
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2. What inequality, if not iniquity is this in judgement? What partiality in judging? They can allow men of their owne confederacie, many grosse, not infirmities, but crimes:
2. What inequality, if not iniquity is this in judgement? What partiality in judging? They can allow men of their own confederacy, many gross, not infirmities, but crimes:
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but for Protestants thus to flie in the face of their owne Religion, what heart can heare with patience? They know, Religion allowes or teaches no such thing:
but for Protestants thus to fly in the face of their own Religion, what heart can hear with patience? They know, Religion allows or Teaches no such thing:
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And the truth is, this man that thus strikes at the head or heart of Religion, through the sides of some weake professours, discovers his owne hypocrisie:
And the truth is, this man that thus strikes At the head or heart of Religion, through the sides of Some weak professors, discovers his own hypocrisy:
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God, I thanke thee, I am not as other men, &c. Its strange to see how superciliously some (perhaps more civilly honest men) doe carry themselves towards those, who are more scandalously sinfull, whether presumptuously, or by infirmity.
God, I thank thee, I am not as other men, etc. Its strange to see how superciliously Some (perhaps more civilly honest men) do carry themselves towards those, who Are more scandalously sinful, whither presumptuously, or by infirmity.
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How do they entertaine high thoughts of themselves, and their owne goodnesse, in comparison of those? How highly they over-looke them? how bigge they speak? how scornfull? how reproachfull? like this Pharisee here, This Publican, and those others elsewhere;
How do they entertain high thoughts of themselves, and their own Goodness, in comparison of those? How highly they overlook them? how big they speak? how scornful? how reproachful? like this Pharisee Here, This Publican, and those Others elsewhere;
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Many such have been among the Gentiles, as civilly honest as they. 2. This is but a negative kind of goodnesse, that is not to be better, but lesse ill then others;
Many such have been among the Gentiles, as civilly honest as they. 2. This is but a negative kind of Goodness, that is not to be better, but less ill then Others;
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Another hates prodigality, but loves covetousnesse: Say then, thou proud Pharisee, I am no slanderer, or detracter from other mens credit; I am not proud:
another hates prodigality, but loves covetousness: Say then, thou proud Pharisee, I am no slanderer, or detracter from other men's credit; I am not proud:
Some have itching eares, tickled and contented to heare the worst reports, especially of professours; and itching tongues, that please themselves in raking in the infirmities of other men:
some have itching ears, tickled and contented to hear the worst reports, especially of professors; and itching tongues, that please themselves in raking in the infirmities of other men:
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This he did, either to flatter, and humour, and curry favour with Saul; or to vent his secret spleen and malice against David, whose vertues were more eminent, and whose fame eclipsed his.
This he did, either to flatter, and humour, and curry favour with Saul; or to vent his secret spleen and malice against David, whose Virtues were more eminent, and whose fame eclipsed his.
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Such Doegs there are too many now, Hypocritical mockers at feasts (as David calls them) trencher-flies, who fall upon the sores of those that professe godlinesse;
Such Doegs there Are too many now, Hypocritical mockers At feasts (as David calls them) trencher-flies, who fallen upon the sores of those that profess godliness;
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and how glad were they to spie out the failings of those that preached in sincerity? Now this is certaine, He that is envious at others goodnesse, will rejoyce,
and how glad were they to spy out the failings of those that preached in sincerity? Now this is certain, He that is envious At Others Goodness, will rejoice,
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or be much pleased with his badnesse. Paul was of another disposition; Notwithstanding, whether in pretence, or in truth, Christ is preached, and I therein doe rejoyce, and will rejoyce.
or be much pleased with his badness. Paul was of Another disposition; Notwithstanding, whither in pretence, or in truth, christ is preached, and I therein do rejoice, and will rejoice.
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To conclude, see you a man proud, vain-glorious, and consequently envious? certainly, that man cannot but take delight in seeing and hearing others badnesse:
To conclude, see you a man proud, vainglorious, and consequently envious? Certainly, that man cannot but take delight in seeing and hearing Others badness:
I may allude to Saint James: If you have bitter envying and strife in your hearts (which will certainly cause rejoycing at others evill) glory not, and lye not against the truth.
I may allude to Saint James: If you have bitter envying and strife in your hearts (which will Certainly cause rejoicing At Others evil) glory not, and lie not against the truth.
and aske thy selfe, Numnam ego talis? Did I never commit the same, or the like as bad? Yea, the Apostle inferres all meeknesse to be used to all men, upon this very ground:
and ask thy self, Numnam ego Talis? Did I never commit the same, or the like as bad? Yea, the Apostle infers all meekness to be used to all men, upon this very ground:
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yet aske once more, May I not be so? May I not fall as foule as he? Have I not the same nature? the same corruption? even this consideration the Apostle also urges;
yet ask once more, May I not be so? May I not fallen as foul as he? Have I not the same nature? the same corruption? even this consideration the Apostle also urges;
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If any man be overtaken a slip or infirmity, you that are spirituall, restore him with the spirit of meeknesse, considering thy selfe, lest thou also be tempted.
If any man be overtaken a slip or infirmity, you that Are spiritual, restore him with the Spirit of meekness, considering thy self, lest thou also be tempted.
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when we consider, that it might have been our case, having the same nature, the same desert in both? we have as great sinnes to provoke God, to let our corruptions loose, to shame both our selves and our profession:
when we Consider, that it might have been our case, having the same nature, the same desert in both? we have as great Sins to provoke God, to let our corruptions lose, to shame both our selves and our profession:
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There is great reason we should say (with a more humble heart then the Pharisee) God, I thanke thee, that I am not as other men are, not an extortioner, &c. I know not whether is the greater mercy, to forgive a sinne, when it is committed:
There is great reason we should say (with a more humble heart then the Pharisee) God, I thank thee, that I am not as other men Are, not an extortioner, etc. I know not whither is the greater mercy, to forgive a sin, when it is committed:
and therefore say humbly, God, I thanke thee, &c. 2. In regard of the issues and consequents of sin committed, which are manifold and grievous miseries, which our eyes have seen overtake men for their sinnes which they have committed:
and Therefore say humbly, God, I thank thee, etc. 2. In regard of the issues and consequents of since committed, which Are manifold and grievous misery's, which our eyes have seen overtake men for their Sins which they have committed:
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A wounded spirit, broken bones, as David calls them; sorrow, sicknesse, poverty, ignominie, shame to themselves, friends, profession, and religion it selfe;
A wounded Spirit, broken bones, as David calls them; sorrow, sickness, poverty, ignominy, shame to themselves, Friends, profession, and Religion it self;
and they in our opinion and their owne, godly, learned, wise, &c. have fallen into so many great and foule sinnes, to their owne shame, sorrow, misery,
and they in our opinion and their own, godly, learned, wise, etc. have fallen into so many great and foul Sins, to their own shame, sorrow, misery,
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The last use that we are to make upon the view and consideration of others falls and infirmities, is to be more watchfull over our owne hearts and waies.
The last use that we Are to make upon the view and consideration of Others falls and infirmities, is to be more watchful over our own hearts and ways.
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This exhortation is very seasonable, To walke circumspectly, to walke exactly, especially to those, who make a more then ordinary profession of Religion, considering
This exhortation is very seasonable, To walk circumspectly, to walk exactly, especially to those, who make a more then ordinary profession of Religion, considering
and watch and pray against our owne weaknesses? That place of Nehemiah is pertinent, Did not Solomon King of Israel sinne by these things? yet among many Nations was there no King like unto him, who was beloved of God:
and watch and pray against our own Weaknesses? That place of Nehemiah is pertinent, Did not Solomon King of Israel sin by these things? yet among many nations was there no King like unto him, who was Beloved of God:
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The very rumour and slander of the Primitive Christians, that they were incestuous, and adulterous, was a strong engine of the Divell to keep many from being converted, especially the civiller sort of the Heathens:
The very rumour and slander of the Primitive Christians, that they were incestuous, and adulterous, was a strong engine of the devil to keep many from being converted, especially the Civilier sort of the heathens:
And at this day, what keeps the Turkes and Jewes from being Christians, but the wicked lives of many professing Christianity? Amongst us Christians, what withholds many Papists from converting,
And At this day, what keeps the Turkes and Jews from being Christians, but the wicked lives of many professing Christianity? among us Christians, what withholds many Papists from converting,
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but the dissolute lives of many Protestants? Amongst us Protestants, what keeps many, otherwise civilly honest, from being altogether Christians, that is,
but the dissolute lives of many Protestants? among us Protestants, what keeps many, otherwise civilly honest, from being altogether Christians, that is,
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truly godly, but the scandalous lives of some Professors? That Indian, laboured by the Jesuites to become a Christian, having asked, what became of the Spaniards when they dye, and of his owne fore-fathers;
truly godly, but the scandalous lives of Some Professors? That Indian, laboured by the Jesuits to become a Christian, having asked, what became of the Spanish when they die, and of his own Forefathers;
then that they should lay such stumbling-blockes in the way of others: O therefore be watchfull, be circumspect, walke wisely towards them that are without;
then that they should lay such Stumblingblocks in the Way of Others: Oh Therefore be watchful, be circumspect, walk wisely towards them that Are without;
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Therefore the Apostle seriously advises people to be exactly religious, lest the Word of God be blasphemed, as a teacher or allower of such things as are dishonest.
Therefore the Apostle seriously advises people to be exactly religious, lest the Word of God be blasphemed, as a teacher or allower of such things as Are dishonest.
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Hee would have them be lovers of their husbands, lovers of their children, sober, chaste, keepers at home, obedient to their owne husbands, that the Word of God be not blasphemed, Tit. 2.5.
He would have them be lovers of their Husbands, lovers of their children, Sobrium, chaste, keepers At home, obedient to their own Husbands, that the Word of God be not blasphemed, Tit. 2.5.
Then to servants, 1 Tim. 6.1. Let as many servants as are under the yoke, count their owne masters worthy of all honour, that the Name and Doctrine of God be not blasphemed.
Then to Servants, 1 Tim. 6.1. Let as many Servants as Are under the yoke, count their own Masters worthy of all honour, that the Name and Doctrine of God be not blasphemed.
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Therefore the Apostle Peter speaks of wives, that he would have them vertuous and pious, that their husbands which beleeve not, might be wonne by the conversation of the wives.
Therefore the Apostle Peter speaks of wives, that he would have them virtuous and pious, that their Husbands which believe not, might be won by the Conversation of the wives.
And the Apostle Paul speakes of servants, that they should be obedient to their owne masters in all things, carefull to please, not answering againe, not purloyners; but shewing all good faithfulnesse:
And the Apostle Paul speaks of Servants, that they should be obedient to their own Masters in all things, careful to please, not answering again, not purloiners; but showing all good faithfulness:
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and therefore my exhortation and adjuration to you all, that professe Religion more then ordinarily, be you high or low, rich or poore, masters or servants, is, that you walke circumspectly, exactly, watchfully over your hearts and waies;
and Therefore my exhortation and adjuration to you all, that profess Religion more then ordinarily, be you high or low, rich or poor, Masters or Servants, is, that you walk circumspectly, exactly, watchfully over your hearts and ways;
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and that the rather, because there be many observers, as David calls his enemies, that watch for your halting, and will rejoyce to see even the meanest Professour slip or fall;
and that the rather, Because there be many observers, as David calls his enemies, that watch for your halting, and will rejoice to see even the Meanest Professor slip or fallen;
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but to carry your selves so fairely, so openly, so clearly honest, and godly, that those that watch for occasions, may not have so much as the least ground to fasten a suspition on;
but to carry your selves so fairly, so openly, so clearly honest, and godly, that those that watch for occasions, may not have so much as the least ground to fasten a suspicion on;
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THe Apostle having propounded an Admonition, to Circumspection, in the former part of this verse, (Looke to your selves) enforces it by a double argument, taken from a double danger, of a double losse;
THe Apostle having propounded an Admonition, to Circumspection, in the former part of this verse, (Look to your selves) inforces it by a double argument, taken from a double danger, of a double loss;
Losse of labour, (that we lose not the things which wee have wrought,) and losse of reward; (but that we may receive a full reward.) These words then, are the second ground of enforcement, taken from the feare or danger of a second losse;
Loss of labour, (that we loose not the things which we have wrought,) and loss of reward; (but that we may receive a full reward.) These words then, Are the second ground of enforcement, taken from the Fear or danger of a second loss;
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That it is lawfull (if not necessarie) for the best men, for their better incouragement in the service of God, to have an eye upon the promised reward:
That it is lawful (if not necessary) for the best men, for their better encouragement in the service of God, to have an eye upon the promised reward:
This point, were it not for the ignorant clamors and presumptuous importunitie of some, need not any great confirmation, the thing is so apparant, both in Scripture and reason:
This point, were it not for the ignorant clamours and presumptuous importunity of Some, need not any great confirmation, the thing is so apparent, both in Scripture and reason:
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which, what else can they import, but a liberty and lawfulnesse at least, to make use of them, to the best advancement of our performances? We instance in some:
which, what Else can they import, but a liberty and lawfulness At least, to make use of them, to the best advancement of our performances? We instance in Some:
and blessed in the field, &c. To what purpose all this, if those people might not, in performance of their obedience, cast an eye upon them? Moses might have saved that labour both of repeating,
and blessed in the field, etc. To what purpose all this, if those people might not, in performance of their Obedience, cast an eye upon them? Moses might have saved that labour both of repeating,
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and certaine expectation of their performance) cleanse our selves from all filthinesse of the flesh and spirit, &c. And S. Peter treads in the same steps:
and certain expectation of their performance) cleanse our selves from all filthiness of the Flesh and Spirit, etc. And S. Peter treads in the same steps:
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Wherfore, beloved, seeing ye looke for such things (a new heaven, and a new earth, according to his promise) be diligent, that ye may be found, without spot and blamelesse.
Wherefore, Beloved, seeing you look for such things (a new heaven, and a new earth, according to his promise) be diligent, that you may be found, without spot and blameless.
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which (I say againe) are all needlesse arguments, if so be we may not make use of them, by exerci sing of our Hope, to excite our diligence in those injoyned dueties.
which (I say again) Are all needless Arguments, if so be we may not make use of them, by exerci sing of our Hope, to excite our diligence in those enjoined duties.
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it is S. Peters: Gird up the loynes of your minde (your fainting hearts) be sober, NONLATINALPHABET, and hope to the end for the grace (i. the glory) that is to be brought unto you at the Revelation of Jesus Christ:
it is S. Peter's: Gird up the loins of your mind (your fainting hearts) be Sobrium,, and hope to the end for the grace (i. the glory) that is to be brought unto you At the Revelation of jesus christ:
and let that hope bee the Girdle, to gird up the loynes of your minde, &c. Wee must hope; therefore wee may hope for a reward, &c. 3. By the many Instances, even of men regenerate, that did looke at the reward promised:
and let that hope be the Girdle, to gird up the loins of your mind, etc. we must hope; Therefore we may hope for a reward, etc. 3. By the many Instances, even of men regenerate, that did look At the reward promised:
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Yea, if more may be, the Apostle hath another word, more emphaticall, NONLATINALPHABET They saw the Promises afarre off (by their faith) and embraced them, saluted them (so is the word) by their hope: They looked so earnestly for them,
Yea, if more may be, the Apostle hath Another word, more emphatical, They saw the Promises afar off (by their faith) and embraced them, saluted them (so is the word) by their hope: They looked so earnestly for them,
We deny not the use of these to men unregenerate, to draw them on, till Love may come in place) This Moses, (I say) as good as he was, was glad to strengthen himselfe from the Hope of Reward;
We deny not the use of these to men unregenerate, to draw them on, till Love may come in place) This Moses, (I say) as good as he was, was glad to strengthen himself from the Hope of Reward;
and the Hope of reward on the other side, Doe this, and thou shalt live; which was the tenure of the old covenant, as we all know: If Adam, much more we.
and the Hope of reward on the other side, Do this, and thou shalt live; which was the tenure of the old Covenant, as we all know: If Adam, much more we.
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Would we thinke Christ himselfe, so strong as he was, would use this Helpe, if it were not lawfull to be used? Or shall we think our selves stronger then he, that we can goe without it? All which (to adde no more) are a sufficient justification of the point propounded:
Would we think christ himself, so strong as he was, would use this Help, if it were not lawful to be used? Or shall we think our selves Stronger then he, that we can go without it? All which (to add no more) Are a sufficient justification of the point propounded:
and hee that feareth is not perfect in love ▪ And it may peradventure be applyed as well to Hope, Perfect love casts out all Hope; and he that hopeth is not perfect in love:
and he that fears is not perfect in love ▪ And it may Peradventure be applied as well to Hope, Perfect love Cast out all Hope; and he that Hopes is not perfect in love:
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Then I assume, But no man living is perfect in Love; and therefore no man living but hath need of his Hope, to be assistant to the imperfections of his love:
Then I assume, But no man living is perfect in Love; and Therefore no man living but hath need of his Hope, to be assistant to the imperfections of his love:
and therefore yeeld but a partiall and imperfect obedience, Our Obedience is measured by the degree, of our Love, our love by our Hope, our hope by our Faith, our Faith by our Knowledge; which being but in part, causes an imperfection in all the rest:
and Therefore yield but a partial and imperfect Obedience, Our obedience is measured by the degree, of our Love, our love by our Hope, our hope by our Faith, our Faith by our Knowledge; which being but in part, Causes an imperfection in all the rest:
The truth is (however some presume, upon their strength) our weaknesse is such, that while, we carry about with us the old man, we must expect to goe stooping a little to the ground;
The truth is (however Some presume, upon their strength) our weakness is such, that while, we carry about with us the old man, we must expect to go stooping a little to the ground;
had Adam, out of the confidence of his owne strength, as being innocent, and free from all sinfull concupiscence, refused so gracious a tender, I suppose it would not have been well taken:
had Adam, out of the confidence of his own strength, as being innocent, and free from all sinful concupiscence, refused so gracious a tender, I suppose it would not have been well taken:
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but will you wearie my God also? It is not Humilitie, but horrible pride and presumption to refuse and reject Gods offers (upon what pretences of strength soever) and in a manner to scorne his helpes, which hee had never granted,
but will you weary my God also? It is not Humility, but horrible pride and presumption to refuse and reject God's offers (upon what pretences of strength soever) and in a manner to scorn his helps, which he had never granted,
who pretend, that they are so full of Love, that they scorne to be beholden either to Feare or Hope: They doe nothing, they, either for Feare of punishment, or Hope of reward;
who pretend, that they Are so full of Love, that they scorn to be beholden either to fear or Hope: They do nothing, they, either for fear of punishment, or Hope of reward;
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First by way of Opposition of our former Truth to their errour: Secondly, by way of Proposition of the many absurdities that will follow upon that opinion:
First by Way of Opposition of our former Truth to their error: Secondly, by Way of Proposition of the many absurdities that will follow upon that opinion:
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but all out of Love, which perhaps hath received warmth and strength from that common received position of some Divines, That a child of God should serve God,
but all out of Love, which perhaps hath received warmth and strength from that Common received position of Some Divines, That a child of God should serve God,
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The command indeed is, Thou shalt love the Lord thy God with all thy heart, &c. which if it were perfectly performed, might, perhaps, exclude the •ise of Hope or Feare; but let mee see that man that ever did so love God;
The command indeed is, Thou shalt love the Lord thy God with all thy heart, etc. which if it were perfectly performed, might, perhaps, exclude the •ise of Hope or fear; but let me see that man that ever did so love God;
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except the old Catharists, and insolent Papists, and these late upstart Perfectists: What? are these men more perfect then Moses? yet hee had an eye to the recompence of reward:
except the old Catharists, and insolent Papists, and these late upstart Perfectists: What? Are these men more perfect then Moses? yet he had an eye to the recompense of reward:
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But what? are they stronger than Adam in innocencie? His love, though supported both with Hope and Feare, failed him miserably, as lamentable experience tels us:
But what? Are they Stronger than Adam in innocence? His love, though supported both with Hope and fear, failed him miserably, as lamentable experience tells us:
However, though they stick not, some of them with little lesse than blasphemie, to say, they are as perfect as Christ, Christed with Christ, &c. yet, I hope, they are not yet come to that height of pride, to thinke themselves more perfect than Christ:
However, though they stick not, Some of them with little less than blasphemy, to say, they Are as perfect as christ, Christed with christ, etc. yet, I hope, they Are not yet come to that height of pride, to think themselves more perfect than christ:
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who for the joy that was set before him, endured the crosse, &c. what strange presumption is this? Mee thinkes I see them like little children, that have newly gotten their feete;
who for the joy that was Set before him, endured the cross, etc. what strange presumption is this? Me thinks I see them like little children, that have newly got their feet;
Certainly, this presumption of theirs, presages some fearefull fall, to the disgrace of their Profession, and scandall of Religion; Let them but remember S. Peter, and I will say no more,
Certainly, this presumption of theirs, presages Some fearful fallen, to the disgrace of their Profession, and scandal of Religion; Let them but Remember S. Peter, and I will say no more,
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or hereafter in heaven, is a disputable question. It seemes probable we shall not; I give my reasons, but submit them to the censure of the judicious; They are these:
or hereafter in heaven, is a disputable question. It seems probable we shall not; I give my Reasons, but submit them to the censure of the judicious; They Are these:
I conclude then, we cannot Love him but with respect to his Goodnesse to us, which is the object of our Faith and Hope; and so not without some mixture of Hope; that's the first.
I conclude then, we cannot Love him but with respect to his goodness to us, which is the Object of our Faith and Hope; and so not without Some mixture of Hope; that's the First.
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4. This is certaine, in the Judgement of the best Divines, that the Saints in heaven now have not lost their hope; they live in hope of the Resurrection of their bodies, My flesh shall rest in hope, Psal. 16.9.
4. This is certain, in the Judgement of the best Divines, that the Saints in heaven now have not lost their hope; they live in hope of the Resurrection of their bodies, My Flesh shall rest in hope, Psalm 16.9.
For ours 1. ariseth from Faith, theirs from sight: 2. Ours is with labour and contention, theirs without all difficultie. 3. Ours is imperfect, theirs perfect.
For ours 1. arises from Faith, theirs from sighed: 2. Ours is with labour and contention, theirs without all difficulty. 3. Ours is imperfect, theirs perfect.
Those exceptions therefore of the Schooleman may be easily answered both concerning Faith and Hope; That because Faith is that whereby we beleeve what we doe not see;
Those exceptions Therefore of the Schoolman may be Easily answered both Concerning Faith and Hope; That Because Faith is that whereby we believe what we do not see;
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yet they shall be tormented with the feare and expectation of the eternall succession of their torments, which shall be one of the worst pieces of their hell: So on the contrary side;
yet they shall be tormented with the Fear and expectation of the Eternal succession of their torments, which shall be one of the worst Pieces of their hell: So on the contrary side;
If there be, (as its probable) a continued existence of Hope, and wee shall have alwayes Hope attending upon our Love, its as probable that Hope shall not be idle;
If there be, (as its probable) a continued existence of Hope, and we shall have always Hope attending upon our Love, its as probable that Hope shall not be idle;
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but exercised often, if not continually, in viewing of its object, and that view cannot but excite our love to all holy obedience, and that for ever: If not, then heare —
but exercised often, if not continually, in viewing of its Object, and that view cannot but excite our love to all holy Obedience, and that for ever: If not, then hear —
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2. The many Absurdities that will follow if that opinion may be granted, that a Christian hath no use of his hope to encourage himselfe in the service of God.
2. The many Absurdities that will follow if that opinion may be granted, that a Christian hath no use of his hope to encourage himself in the service of God.
For to what end are the Promises made to our obedience, if, for the better and more cheerefull performance of our obedience, we may not, by the eye of hope, looke at them? To what purpose were Colours made,
For to what end Are the Promises made to our Obedience, if, for the better and more cheerful performance of our Obedience, we may not, by the eye of hope, look At them? To what purpose were Colours made,
if the eye must be debarred the sight of them? or musicall sounds, if the eare may not be permitted to heare them? &c. Take away the use of the Sense, and take away the object of that Sense:
if the eye must be debarred the sighed of them? or musical sounds, if the ear may not be permitted to hear them? etc. Take away the use of the Sense, and take away the Object of that Sense:
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Rejoycing in hope. Rom. 12. 12. We rejoyce in hope of the glory of God, Rom. 5. Lively hope — wherein ye rejoyce, 1. Pet. 1. 3, 6. Yea the greatest and strongest part of our Joy springs from Hope; That we might have strong consolation, who for a refuge, have laid hold on the hope set before us, Heb. 6.18. 2. Patience; which likewise is the daughter of Hope; If we hope for the things we see not, we do with patience wait for them, Rom. 8.25. called therefore the Patience of Hope, 1. Thes. 1.3.
Rejoicing in hope. Rom. 12. 12. We rejoice in hope of the glory of God, Rom. 5. Lively hope — wherein you rejoice, 1. Pet. 1. 3, 6. Yea the greatest and Strongest part of our Joy springs from Hope; That we might have strong consolation, who for a refuge, have laid hold on the hope Set before us, Hebrew 6.18. 2. Patience; which likewise is the daughter of Hope; If we hope for the things we see not, we do with patience wait for them, Rom. 8.25. called Therefore the Patience of Hope, 1. Thebes 1.3.
That your Faith and Hope might be in God ▪ 1. Pet. 1. 21 We, through the spirit, wait for the hope of righteousnesse, by faith, Gal. 5. 5. And we are said to be saved by hope Rom. 8. 24 as well as by Faith. Take away Hope, and take away Faith.
That your Faith and Hope might be in God ▪ 1. Pet. 1. 21 We, through the Spirit, wait for the hope of righteousness, by faith, Gal. 5. 5. And we Are said to be saved by hope Rom. 8. 24 as well as by Faith. Take away Hope, and take away Faith.
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Because we Hope to obtaine those good things promised to, and beleeved by Faith; therefore we are moved to love him, that hath promised, and will performe them:
Because we Hope to obtain those good things promised to, and believed by Faith; Therefore we Are moved to love him, that hath promised, and will perform them:
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Those then that stand so much for Love, to the vilifying, yea nullifying of Hope, will in the end prove in themselves a nullitie of Love. Little Hope little Love: No hope, no Love at all.
Those then that stand so much for Love, to the vilifying, yea nullifying of Hope, will in the end prove in themselves a nullity of Love. Little Hope little Love: No hope, no Love At all.
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For take away Hope, even hope of reward, and what will become of all good workes? Does not every reasonable creature worke out of Hope? He that ploweth, ploweth in hope;
For take away Hope, even hope of reward, and what will become of all good works? Does not every reasonable creature work out of Hope? He that ploweth, ploweth in hope;
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the Mariner goes to sea, in hope of gaine; and so of the rest. If you think this hope hath no influence into our Christian obedience; heare the Apostle;
the Mariner Goes to sea, in hope of gain; and so of the rest. If you think this hope hath no influence into our Christian Obedience; hear the Apostle;
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Seeing wee have such Promises (to bee the sonnes and daughters of God, in the end of the former chap.) Let us cleanse our selves from all filthinesse of the flesh and spirit; there's the first;
Seeing we have such Promises (to be the Sons and daughters of God, in the end of the former chap.) Let us cleanse our selves from all filthiness of the Flesh and Spirit; there's the First;
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Hope therefore is a speciall Principle of New Obedience, and that because, 1. of the excellence and difficultie of the object, which excite and sharpen diligence,
Hope Therefore is a special Principle of New obedience, and that Because, 1. of the excellence and difficulty of the Object, which excite and sharpen diligence,
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There is a Panoplie, or whole-armour commanded to bee put on, Ephes 6. Amongst the rest, the Helmet of Salvation; which, what it is, Saint Paul himselfe tels us in another place, And for an Helmet, the Hope of Salvation. 1. Thes. 5.8. They then that deny a Christian this use of his hope, send him into the Field without his helmet, and so expose him to certaine danger.
There is a Panoply, or whole-armour commanded to be put on, Ephesians 6. among the rest, the Helmet of Salvation; which, what it is, Saint Paul himself tells us in Another place, And for an Helmet, the Hope of Salvation. 1. Thebes 5.8. They then that deny a Christian this use of his hope, send him into the Field without his helmet, and so expose him to certain danger.
If the Christian Soule be a Ship (sailing in the sea of this world) Faith may represent the Pilote, and Love the Saile; but Hope is the Wind, that must fill that Saile:
If the Christian Soul be a Ship (sailing in the sea of this world) Faith may represent the Pilot, and Love the Sail; but Hope is the Wind, that must fill that Sail:
or a contrarie Winde; and then shee hath need of an Anchor to fixe her, from being carryed away, especially when shee drawes nigh her desired haven. Let Faith be the Ship, if you will, (and wee heare of some that make Shipwrack of Faith ) Let Love bee the Merchandize, or passenger, to bee conveyed to heaven (when Faith and Hope, in a sort, cease,
or a contrary Wind; and then she hath need of an Anchor to fix her, from being carried away, especially when she draws High her desired Haven. Let Faith be the Ship, if you will, (and we hear of Some that make Shipwreck of Faith) Let Love be the Merchandise, or Passenger, to be conveyed to heaven (when Faith and Hope, in a sort, cease,
1. Either they are not yet converted, but in the state of Nature still; as being such as the Apostle sayes the Ephesians were, without hope, Ephes 2.12. before their Conversion.
1. Either they Are not yet converted, but in the state of Nature still; as being such as the Apostle Says the Ephesians were, without hope, Ephesians 2.12. before their Conversion.
3. Or else, (which some doe not sticke to affirme) that we have alreadie all wee hope for that is, all alreadie gloryfied: For if wee may not hope for any more, it is,
3. Or Else, (which Some do not stick to affirm) that we have already all we hope for that is, all already glorified: For if we may not hope for any more, it is,
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And this is it, which some both senselesly and ridicuously have affirmed (and well they may, upon their former opinion) that our glory in heaven shall be no other, no more, than what we have already,
And this is it, which Some both senselessly and ridicuously have affirmed (and well they may, upon their former opinion) that our glory in heaven shall be no other, no more, than what we have already,
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and many more perhaps, are the Absurdities wherewith this Novell opinion is heavily pressed; which we leave to their more serious consideration: and deliver
and many more perhaps, Are the Absurdities wherewith this Novel opinion is heavily pressed; which we leave to their more serious consideration: and deliver
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contrary to the experience of all good hearts, in all times, who were glad, and thankfull for these supportations of the weakenesse of their imperfect Love.
contrary to the experience of all good hearts, in all times, who were glad, and thankful for these supportations of the weakness of their imperfect Love.
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However these men thinke themselves wise, and able enough to teach their teachers, yet this opinion manifests a manifold ignorance. We instance some particulars:
However these men think themselves wise, and able enough to teach their Teachers, yet this opinion manifests a manifold ignorance. We instance Some particulars:
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The good man is compared to a tree, Psal. 1. the roote of this tree, is Faith; the stemme or bodie of it, is Hope; the branches of it, is Love; the fruit of it, are Good workes:
The good man is compared to a tree, Psalm 1. the root of this tree, is Faith; the stem or body of it, is Hope; the branches of it, is Love; the fruit of it, Are Good works:
Now it is true indeed, the fruit growes immediately upon the branches, Good workes proceed from Love; but the branches grow next upon the stemme, and not upon the root immediately, that is, Love proceeds from Hope, and Hope from the roote of Faith: Let them learne this,
Now it is true indeed, the fruit grows immediately upon the branches, Good works proceed from Love; but the branches grow next upon the stem, and not upon the root immediately, that is, Love proceeds from Hope, and Hope from the root of Faith: Let them Learn this,
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The ignorance of this, is one cause of the popish Merit; Where there is a reward, there is Merit, say our Rhemists: and these men for feare of Merit have utterly renounced all reward; whereas, wee say, There is a reward, where there is no Merit; and where there is a Free gift, there may be a reward notwithstanding, freely promised, and faithfully performed.
The ignorance of this, is one cause of the popish Merit; Where there is a reward, there is Merit, say our Rhemists: and these men for Fear of Merit have utterly renounced all reward; whereas, we say, There is a reward, where there is no Merit; and where there is a Free gift, there may be a reward notwithstanding, freely promised, and faithfully performed.
why wee may not as well use the like arguments, as (I say not the prophets of old) Christ and his Apostles in the New Testament? why may it not be as lawfull for me, to exhort men to the patient suffering of persecution,
why we may not as well use the like Arguments, as (I say not the Prophets of old) christ and his Apostles in the New Testament? why may it not be as lawful for me, to exhort men to the patient suffering of persecution,
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For great is your reward in heaven? why may not I provoke men to an endevour of perfect Holinesse, with remembrance of the Promise of God, the object of Hope,
For great is your reward in heaven? why may not I provoke men to an endeavour of perfect Holiness, with remembrance of the Promise of God, the Object of Hope,
What mettall are we made of, that no course can work with us! A King a mortal! man, commands, and wee obey; he threatens, and we quake; he promises and we runne:
What mettle Are we made of, that no course can work with us! A King a Mortal! man, commands, and we obey; he threatens, and we quake; he promises and we run:
O the lamentable badnesse of our hearts; O the admired Goodnesse of our God! &c. 4. Exhortation; that seeing we know our libertie, wee learne to use it;
Oh the lamentable badness of our hearts; Oh the admired goodness of our God! etc. 4. Exhortation; that seeing we know our liberty, we Learn to use it;
We say to you, in the words of S. Paul, (and why may we not?) Cast not away your confidence (which is nothing but a confirmed Hope) which hath great recompence of reward: And againe, Be not weary of well-doing,
We say to you, in the words of S. Paul, (and why may we not?) Cast not away your confidence (which is nothing but a confirmed Hope) which hath great recompense of reward: And again, Be not weary of welldoing,
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and hope to the end, &c. Yet take some Cautions with you, for your better directions in the use of your Hope: For there is a Hope of reward lawfull, there is another unlawfull;
and hope to the end, etc. Yet take Some Cautions with you, for your better directions in the use of your Hope: For there is a Hope of reward lawful, there is Another unlawful;
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Like that prodigall child, Father give mee the portion of goods, &c. what profit, (present profit) is there in serving of God, say they, Mal. 3.14. Who will shew us any good? What good? Corne, and wine, and oyle, profit, pleasure, honour;
Like that prodigal child, Father give me the portion of goods, etc. what profit, (present profit) is there in serving of God, say they, Malachi 3.14. Who will show us any good? What good? Corn, and wine, and oil, profit, pleasure, honour;
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The godly expect it, as a speciall favour of promise; in all humility acknowledging themselves lesse than the least of all Gods mercies; that's another.
The godly expect it, as a special favour of promise; in all humility acknowledging themselves less than the least of all God's Mercies; that's Another.
3. Whereas there are three things in Scripture to bee eyed and observed, the command, the promise, and the threatning; and it is not possible to looke upon them all at once with two eyes:
3. Whereas there Are three things in Scripture to be eyed and observed, the command, the promise, and the threatening; and it is not possible to look upon them all At once with two eyes:
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A wicked man bestowes both his eyes, one upon the threatning, the other upon the promise, but neither upon the command; A godly man, what ever he doe with one eye, to bestow it either on the promises or threatnings;
A wicked man bestows both his eyes, one upon the threatening, the other upon the promise, but neither upon the command; A godly man, what ever he do with one eye, to bestow it either on the promises or threatenings;
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yea that many times, neither Promises nor threats can make him stirre to performe an expresse command; which argues, that those commands he performes, he doth it not out of respect of the command;
yea that many times, neither Promises nor Treats can make him stir to perform an express command; which argues, that those commands he performs, he does it not out of respect of the command;
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but the Load-stone that begun this motion was that wages of iniquitie, the Reward promised by Balaac. The like may be noted in Jehu, who drave furiously, in the execution of Gods command (as he would seeme) upon Ahabs familie;
but the Loadstone that begun this motion was that wages of iniquity, the Reward promised by Balaam. The like may be noted in Jehu, who drave furiously, in the execution of God's command (as he would seem) upon Ahabs family;
and in pretence cryes, Come see the zeale, &c. But the first Mover of all this fury (rather than zeale) was that message of the Prophet, Thus saith the Lord, I have annointed thee King over Israel.
and in pretence cries, Come see the zeal, etc. But the First Mover of all this fury (rather than zeal) was that message of the Prophet, Thus Says the Lord, I have anointed thee King over Israel.
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For instance, when Religion, and prosperitie, and peace, and credite meete together, who, almost, is not religious? and it is a hard matter ▪ for a by-stander, to say, which drawes most:
For instance, when Religion, and Prosperity, and peace, and credit meet together, who, almost, is not religious? and it is a hard matter ▪ for a bystander, to say, which draws most:
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As the stonie-ground-hearers made faire shew till persecution arose, and then they were offended; which concludes strongly they followed Religion, but for Peace sake,
As the stonie-ground-hearers made fair show till persecution arose, and then they were offended; which concludes strongly they followed Religion, but for Peace sake,
and not Peace for Religion. Now a truly good heart, is principally drawne by Gods Command, and intire Love to Religion; which appeares by this, that sever Peace from Religion, hee still keepes on his course;
and not Peace for Religion. Now a truly good heart, is principally drawn by God's Command, and entire Love to Religion; which appears by this, that sever Peace from Religion, he still keeps on his course;
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He takes not up his Religion for Peace, but makes his advantage of Peace, to advance his Religion. It is a prettie phrase of the Apostle concerning Moses, Heb. 11.26. not NONLATINALPHABET, but NONLATINALPHABET he cast an eye (after he had made his choice, and was going on his way) upon the recompence of reward:
He Takes not up his Religion for Peace, but makes his advantage of Peace, to advance his Religion. It is a pretty phrase of the Apostle Concerning Moses, Hebrew 11.26. not, but he cast an eye (After he had made his choice, and was going on his Way) upon the recompense of reward:
Childe, because I see you are so willing, to execute my command, looke you, here's mony to put in your purse, to spend by the way and here's a horse to carry you with more ease;
Child, Because I see you Are so willing, to execute my command, look you, here's money to put in your purse, to spend by the Way and here's a horse to carry you with more ease;
and hereafter I will promise you, you shall bee my heire. This no doubt, must needes put joy and spirits into the Childe, with more cheerefulnesse to performe his dutie;
and hereafter I will promise you, you shall be my heir. This no doubt, must needs put joy and spirits into the Child, with more cheerfulness to perform his duty;
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The work of Religion is not more laborious, than the Reward promised is glorious: Looke not so much at the work as at the issue. What though you see no present profit, Verily there is a reward for the righteous:
The work of Religion is not more laborious, than the Reward promised is glorious: Look not so much At the work as At the issue. What though you see no present profit, Verily there is a reward for the righteous:
and a strange pusillanimitie for such a Prophet as Jeremie, to say upon the non proficiencie of his people, I will speake no more in the name of the Lord;
and a strange pusillanimity for such a Prophet as Jeremiah, to say upon the non proficiency of his people, I will speak no more in the name of the Lord;
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Oh that I had a cottage in a garden of Cucumbers, &c. That was Heroicall of another, his fellow, I have laboured in vaine, I have spent my strength in vaine;
O that I had a cottage in a garden of Cucumbers, etc. That was Heroical of Another, his fellow, I have laboured in vain, I have spent my strength in vain;
yet surely my judgement is with the Lord, and my work (or reward) with my God. My brethren (the Lords Ministers) bee instant, preach the word, in season, out of season;
yet surely my judgement is with the Lord, and my work (or reward) with my God. My brothers (the lords Ministers) be instant, preach the word, in season, out of season;
Oh, could we but looke up at God, and his promise of Reward, by the eye of our Hope, how easily might wee in o•• callings passe through good report and ill report, good respect and dis-respect,
O, could we but look up At God, and his promise of Reward, by the eye of our Hope, how Easily might we in o•• callings pass through good report and ill report, good respect and disrespect,
