The Christians journall shewing both the course to be held, and the way to be shund by all those, who desire (as they ought) to enter into life : in three sermons vpon Matthew 7.13.14 / by Samuel Hieron.
THE CHRISTIANS IOVRNALL. The first Sermon. Matth. 7.13.14. Enter in at the straite gate; for it is the wide gate, and broade way that leadeth to destruction;
THE CHRISTIANS IOVRNALL. The First Sermon. Matthew 7.13.14. Enter in At the strait gate; for it is the wide gate, and broad Way that leads to destruction;
The point is deliuered in forme of a very briefe instruction, or aduertisement, as, (Enter in at the straite gate, ) it is backed with two reasons in naturall opposition each to other;
The point is Delivered in Form of a very brief instruction, or advertisement, as, (Enter in At the strait gate,) it is backed with two Reasons in natural opposition each to other;
because the straite gate and the narrow way, which hath in cōparison but few passengers, is that which bringeth vnto life. This is briefely the scope and order of the place, I will treate of it in the same method, that I haue obserued in opening it.
Because the strait gate and the narrow Way, which hath in comparison but few passengers, is that which brings unto life. This is briefly the scope and order of the place, I will Treat of it in the same method, that I have observed in opening it.
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the chiefe thing is, what is vnderstood by the straite gate. By the gate and way, which we are vrged to enter into, is meant that holy course, which the Lord hath laid down vnto vs in his holy word;
the chief thing is, what is understood by the strait gate. By the gate and Way, which we Are urged to enter into, is meant that holy course, which the Lord hath laid down unto us in his holy word;
it is the same which Dauid termeth the Lords way; the way of his testimonies; the way of truth: the way of Gods Commandements: the path of the Lord; and Ieremy, the good way. It is called a straite gate, and afterwards a narrow way; first because of the restraint,
it is the same which David termeth the lords Way; the Way of his testimonies; the Way of truth: the Way of God's commandments: the path of the Lord; and Ieremy, the good Way. It is called a strait gate, and afterwards a narrow Way; First Because of the restraint,
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and (as may seeme) hard condition which it layeth vpon flesh and blood, (as we shall see heereafter in the farther handling it;) secondly because of the circumspection and care to be vsed in walking in it,
and (as may seem) hard condition which it Layeth upon Flesh and blood, (as we shall see hereafter in the farther handling it;) secondly Because of the circumspection and care to be used in walking in it,
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I wil speake lesse by way of exposition and interpretation, because what doubts soeuer may arise touching the sense, shall in the further enlarging of euery particular, be fully discouered.
I will speak less by Way of exposition and Interpretation, Because what doubts soever may arise touching the sense, shall in the further enlarging of every particular, be Fully discovered.
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It will be excellent matter of direction, to all those that are yet vnconuerted, and of resolution and confirmation to such as haue truly cared to walke the way that leadeth vnto life.
It will be excellent matter of direction, to all those that Are yet unconverted, and of resolution and confirmation to such as have truly cared to walk the Way that leads unto life.
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How shall I perswade a man to enter into the straight gate, If he doe not feele and perceiue himselfe to bee in a way in which it is not safe for him to continue? If wee looke into the scripture wee shall see good proofe for this point, viz. that the acknowledgement of our by-past error, is the very first degree vnto sound conuersion.
How shall I persuade a man to enter into the straight gate, If he do not feel and perceive himself to be in a Way in which it is not safe for him to continue? If we look into the scripture we shall see good proof for this point, viz. that the acknowledgement of our bypast error, is the very First degree unto found conversion.
and that, holding on in the way which nature hath set them in, there can nothing follow but destruction? As the Lord himselfe at the first began with our Grandfather Adam after he had sinned, forcing him by varietie of demaunds to see his errors, (Where art thou, and who tolde thee that thou wast naked, hast thou eaten of the tree?) so al the Prophets and Apostles after, held the same course:
and that, holding on in the Way which nature hath Set them in, there can nothing follow but destruction? As the Lord himself At the First began with our Grandfather Adam After he had sinned, forcing him by variety of demands to see his errors, (Where art thou, and who told thee that thou wast naked, hast thou eaten of the tree?) so all the prophets and Apostles After, held the same course:
there was (for the generalitie) no true conuersion, reporteth the matter in these wordes, I hearkned but none spake aright, no man repented him of his wickednesse, saying, what haue I done? as if he had said, there was not a man, that had any so much as a conceipt of his owne erring, they were all stronglie perswaded, that their courses were right and vnblameable,
there was (for the generality) no true conversion, Reporteth the matter in these words, I hearkened but none spoke aright, no man repented him of his wickedness, saying, what have I done? as if he had said, there was not a man, that had any so much as a conceit of his own erring, they were all strongly persuaded, that their courses were right and unblameable,
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The same Prophet describing the repentance of the estate of Israell vnder the name of the Tribe of Ephraim (which bare the sway in that kingdome) relates it thus, I heard Ephraim lamenting thus, Thou hast corrected me,
The same Prophet describing the Repentance of the estate of Israel under the name of the Tribe of Ephraim (which bore the sway in that Kingdom) relates it thus, I herd Ephraim lamenting thus, Thou hast corrected me,
now among other signes and euidences of repentance, hee saith Ephraim smote vpon his thigh, as who should say, Ephraim hauing all this while runne a stubborne course in the verie depth of securitie,
now among other Signs and evidences of Repentance, he Says Ephraim smote upon his thigh, as who should say, Ephraim having all this while run a stubborn course in the very depth of security,
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It is noted in the prodigall sonne (the perfect patterne of a true conuert) that when he had runne a lewde course, wastfully consuming the portion of goods which fell vnto him, supposing (as many younkers doe) his stocke to haue been as a liuing spring, which could neuer be drawne drie;
It is noted in the prodigal son (the perfect pattern of a true convert) that when he had run a lewd course, wastefully consuming the portion of goods which fell unto him, supposing (as many younkers do) his stock to have been as a living spring, which could never be drawn dry;
O thou man, knowest thou what thou doest, vnderstandest thou who it is against whom thou settest thy selfe? conceiuest thou the danger that will follow it? so that the first thing God sought to bring him to, was the sight of his own present error,
Oh thou man, Knowest thou what thou dost, Understandest thou who it is against whom thou settest thy self? conceivest thou the danger that will follow it? so that the First thing God sought to bring him to, was the sighed of his own present error,
we haue gone astray like Sheep, there is no creature more apte to wander then a sheepe, there is none more vnapte of it selfe to returne into the right way againe.
we have gone astray like Sheep, there is no creature more apt to wander then a sheep, there is none more unapt of it self to return into the right Way again.
This care of the holy Ghost, in the whole course of the scripture to acquainte vs with our wandrings, argueth the necessitie of the right vnderstanding of it,
This care of the holy Ghost, in the Whole course of the scripture to acquaint us with our wanderings, argue the necessity of the right understanding of it,
It is a point of great vse, helping vs in the most needfull point, the right iudgeing of our owne estate, let vs not be wilfully carelesse herein I beseech you;
It is a point of great use, helping us in the most needful point, the right judging of our own estate, let us not be wilfully careless herein I beseech you;
why should we be desirous to iudge in other things, as of times and seasons, of the face of the skie (as Christ saith) of wares and commodities, of cases and questions in the law,
why should we be desirous to judge in other things, as of times and seasons, of the face of the sky (as christ Says) of wares and commodities, of cases and questions in the law,
Let vs search and trie our wayes, saith Ieremie: Examine your heart vpon your bed, saith Dauid. We all haue a hope that it is well with vs, let vs looke to it, that our hope as the Apostle speaketh, may bee such as may not make vs ashamed. There is no hurt gotten by the tryall of our selues, there is alwaies danger in securitie.
Let us search and try our ways, Says Ieremie: Examine your heart upon your Bed, Says David. We all have a hope that it is well with us, let us look to it, that our hope as the Apostle speaks, may be such as may not make us ashamed. There is no hurt got by the trial of our selves, there is always danger in security.
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wee are all trauailers in one of these two waies, and wee shall arriue at one of these two places here mentioned, life or destruction, there is no third:
we Are all travellers in one of these two ways, and we shall arrive At one of these two places Here mentioned, life or destruction, there is not third:
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Now this I may deliuer to you for a matter of certaintie, that all (excepting infants, the manner of whose conuersion is knowne only vnto God) all I say which are partakers of life eternall, this is their first step to it, the sight and vnderstanding of their former errors;
Now this I may deliver to you for a matter of certainty, that all (excepting Infants, the manner of whose conversion is known only unto God) all I say which Are partakers of life Eternal, this is their First step to it, the sighed and understanding of their former errors;
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Marke then this, Art thou one that neuer yet saw the error and misery of thine owne naturall estate, that neuer hadst yet any compunction of heart to consider thine owne wandring, that wast neuer grieued to thinke vpon thy life past, to see how thou hast all this while hitherto been mistaken? art thou one that hast alwaies pleased thy selfe in thine owne courses, scarsely so much as calling it into question,
Mark then this, Art thou one that never yet saw the error and misery of thine own natural estate, that never Hadst yet any compunction of heart to Consider thine own wandering, that waste never grieved to think upon thy life past, to see how thou hast all this while hitherto been mistaken? art thou one that hast always pleased thy self in thine own courses, scarcely so much as calling it into question,
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wee blesse our selues in our owne hearts, we haue liued hithertoo after our owne lusts, worshipping God when and in what manner our selues pleased, taking to our selues the libertie of grosse sinnes, hatred, enuy, couetousnes, oppression, drunkennesse,
we bless our selves in our own hearts, we have lived hitherto After our own Lustiest, worshipping God when and in what manner our selves pleased, taking to our selves the liberty of gross Sins, hatred, envy, covetousness, oppression, Drunkenness,
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there is a plaine charge, and an expresse commaundement, in the multitude and variety of supposed waies vnto saluation, to make diligent enquirie which is the good way, stand in the waies & aske.
there is a plain charge, and an express Commandment, in the multitude and variety of supposed ways unto salvation, to make diligent enquiry which is the good Way, stand in the ways & ask.
how hatefull a thing it is in the sight of God, we may conceiue by the sharpe reproofe vsed by Elias vnto the wauering people, how long will ye halt betweene two opinions? When there were differences of opinions in the world touching Christ, some taking him for Iohn Baptist, some for Elias, some for Ieremias, some for one of the Prophets;
how hateful a thing it is in the sighed of God, we may conceive by the sharp reproof used by Elias unto the wavering people, how long will you halt between two opinions? When there were differences of opinions in the world touching christ, Some taking him for John Baptist, Some for Elias, Some for Jeremiah, Some for one of the prophets;
our Sauiour called his disciples together, and would needes know their iudgement, but whom say ye that I am? Christ would teach thereby that when there are varieties of opinions in matters of religion, some say this is the way,
our Saviour called his Disciples together, and would needs know their judgement, but whom say you that I am? christ would teach thereby that when there Are varieties of opinions in matters of Religion, Some say this is the Way,
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This point also will conuince vs, to be not as yet entered into the way to life, in as much that we are so exceeding carelesse in this dutie of seeking and searching out the trueth.
This point also will convince us, to be not as yet entered into the Way to life, in as much that we Are so exceeding careless in this duty of seeking and searching out the truth.
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so that by that time we haue put all to these seuerall heads which belong vnto them, we shall finde scarce a tenth as the Prophet saith, whose care it is to labour and take paines to seeke and inquire which is indeed the gate of grace,
so that by that time we have put all to these several Heads which belong unto them, we shall find scarce a tenth as the Prophet Says, whose care it is to labour and take pains to seek and inquire which is indeed the gate of grace,
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Indeede the world is full of busines, and each man as his humor leades him is employed, the couetous man for his wealth, the malitious man for his reuenge, the voluptuous liuer for his pleasure, the wanton for his lust, the proud for his backe;
Indeed the world is full of business, and each man as his humour leads him is employed, the covetous man for his wealth, the malicious man for his revenge, the voluptuous liver for his pleasure, the wanton for his lust, the proud for his back;
In those waies he will be perfit, if he doubt he will aske, he wil inquire, Is this ye way, what marks, what turning to such or such a place? as for the other way we go all vpon meere conceipt, wee thinke it is so, wee haue heard others say so,
In those ways he will be perfect, if he doubt he will ask, he will inquire, Is this the Way, what marks, what turning to such or such a place? as for the other Way we go all upon mere conceit, we think it is so, we have herd Others say so,
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What a miserie is this, and how hath Sathan beguiled the greatest part, for the filling of his owne barnes? In this blindnes he carrieth men hoodwinkre, (as a man would carrie a hawke vpon his fist) whether hee list,
What a misery is this, and how hath Sathan beguiled the greatest part, for the filling of his own Barns? In this blindness he Carrieth men hoodwinkre, (as a man would carry a hawk upon his fist) whither he list,
as to make vs say with Paul when he was stroken to the ground, Lord what wilt thou that I doe, and with the poore Iaylor, what must I doe to bee saued? this good desire being once begotten in vs, the rest cannot chuse but be supplied.
as to make us say with Paul when he was stroken to the ground, Lord what wilt thou that I do, and with the poor Jailer, what must I do to be saved? this good desire being once begotten in us, the rest cannot choose but be supplied.
so heere, the commandement and charge being giuen indefinitely, without any expresse limitation of any set time, it followeth that it is presently to be performed.
so Here, the Commandment and charge being given indefinitely, without any express limitation of any Set time, it follows that it is presently to be performed.
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or to the couetous man, enter when thou hast glutted thy desire with wealth, or to the drunkard, enter when thou art vtterly disabled that thou canst bee drunke no longer;
or to the covetous man, enter when thou hast glutted thy desire with wealth, or to the drunkard, enter when thou art utterly disabled that thou Canst be drunk no longer;
It is commended in Peter and Andrew, that when Christ called them, they left their nettes straight-way. When Christ called Zacheus, the Text saith, that hee came downe hastily. The reason why there must be a resolution of present enterance is,
It is commended in Peter and Andrew, that when christ called them, they left their nets straightway. When christ called Zacchaeus, the Text Says, that he Come down hastily. The reason why there must be a resolution of present Entrance is,
meet them, aske them the cause why they are vp so exceeding soone? The answere is ready, (you know it better then my self) the tyde requires it, a peece of an houre lost, may breed much hinderance, the time of the yeere hasteneth,
meet them, ask them the cause why they Are up so exceeding soon? The answer is ready, (you know it better then my self) the tIED requires it, a piece of an hour lost, may breed much hindrance, the time of the year hasteneth,
I remember the report the Prophet Haggay maketh of the people that neglected the reedifying of the Tēple, This people (saith he) say that the time is not yet come, that the Lords house should be builded:
I Remember the report the Prophet Haggai makes of the people that neglected the re-edifying of the Temple, This people (Says he) say that the time is not yet come, that the lords house should be built:
so many thinke it is not yet time for them to looke to heauenward, youth must haue his course, the couetous bag must be filled, the pleasure of the flesh must be fully tasted, ambition must come to his height,
so many think it is not yet time for them to look to heavenward, youth must have his course, the covetous bag must be filled, the pleasure of the Flesh must be Fully tasted, ambition must come to his height,
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Well if we haue seene our naturall wandering, if God hath opened our hearts, that we perceiue there is no remedie but a new course must be entered into,
Well if we have seen our natural wandering, if God hath opened our hearts, that we perceive there is no remedy but a new course must be entered into,
Christ saith, the kingdome of heauen sufferreth violence , me thinkes Christ there speakes of heauen as of a matter offred, which if it bee not presently taken, is presently lost;
christ Says, the Kingdom of heaven suffereth violence, me thinks christ there speaks of heaven as of a matter offered, which if it be not presently taken, is presently lost;
The fourth thing which now followeth to bee treated of, is the entrance it selfe: our former wādering must be felt, the right and true way must bee fought for,
The fourth thing which now follows to be treated of, is the Entrance it self: our former wandering must be felt, the right and true Way must be fought for,
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Indeede it is large within, for in my fathers house (saith Christ) are many mansions; but yet the gate vnto it is exceeding low, the entrie narrow, the passage in, very straight:
Indeed it is large within, for in my Father's house (Says christ) Are many mansions; but yet the gate unto it is exceeding low, the entry narrow, the passage in, very straight:
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A man that beares vp himselfe aloft, in the pride, and securitie, and senslesnes of his owne heart, that leaneth to his owne wisedome, that pleaseth himselfe in a flattering opinion of the goodnes of his owne estate, that was neuer beaten downe by the terror of the law, and the due beholding of Gods iustice, such an one can neuer enter heere, this gate is to low for his hautie, carnall,
A man that bears up himself aloft, in the pride, and security, and senselessness of his own heart, that leaneth to his own Wisdom, that Pleases himself in a flattering opinion of the Goodness of his own estate, that was never beaten down by the terror of the law, and the endue beholding of God's Justice, such an one can never enter Here, this gate is to low for his haughty, carnal,
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for our iniquities are increased ouer our heads, and our trespasse is growne vp to heauen? Did not Iob stoope when he said, O Lord I abhorre my selfe in dust & ashes? Was not Ezechiah cast downe when he cried in the bitternes of his soule, O Lord it hath oppressed me, comfort me? Looke into the newe Testament, what thinke wee of the woman that lay at Christs feete, that washed them with teares,
for our iniquities Are increased over our Heads, and our trespass is grown up to heaven? Did not Job stoop when he said, Oh Lord I abhor my self in dust & Ashes? Was not Hezekiah cast down when he cried in the bitterness of his soul, Oh Lord it hath oppressed me, Comfort me? Look into the new Testament, what think we of the woman that lay At Christ feet, that washed them with tears,
and wiped them with the haires of her head, was not here humilitie? How iudge wee of the Publican, did hee not manifest the humilitie of his soule euen by the standing of his bodie? hee would not so much as lift vp his eyes to heauen but smote his breast and said, God be mercifull to mee a sinner.
and wiped them with the hairs of her head, was not Here humility? How judge we of the Publican, did he not manifest the humility of his soul even by the standing of his body? he would not so much as lift up his eyes to heaven but smote his breast and said, God be merciful to me a sinner.
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the naturall pride of our hearts is not yet beaten downe, there be but few that stoope and are cast downe with the sight of their owne spirituall basenesse, few that stand in awe of Gods Maiestie,
the natural pride of our hearts is not yet beaten down, there be but few that stoop and Are cast down with the sighed of their own spiritual baseness, few that stand in awe of God's Majesty,
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What one of many hath learned with Dauid, to be low in his owne sight? Pauls rule, If any mā amōg you seeme to be wise in this world, let him be a foole that he may be wise:
What one of many hath learned with David, to be low in his own sighed? Paul's Rule, If any man among you seem to be wise in this world, let him be a fool that he may be wise:
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O when shall we be found to be humbled in that measure as the Corinthians were, to whom Paul was forced to write a letter of comfort to reuiue them? One is puffed vp with a conceipt of his owne sufficiency and knowledge,
O when shall we be found to be humbled in that measure as the Corinthians were, to whom Paul was forced to write a Letter of Comfort to revive them? One is puffed up with a conceit of his own sufficiency and knowledge,
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Another is frozen in ignorance & blindnes, and knowes nothing by himselfe, his very vices seeme vertues vnto him, euery thing is with him as it ought to be.
another is frozen in ignorance & blindness, and knows nothing by himself, his very vices seem Virtues unto him, every thing is with him as it ought to be.
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and giue vs hearts of flesh, yeelding and flexible, and easie to be bent, that being once become euen as nothing in our owne opinion, we may be sit passengers for this little and low doore that leadeth vnto life. Well it followeth:
and give us hearts of Flesh, yielding and flexible, and easy to be bent, that being once become even as nothing in our own opinion, we may be fit passengers for this little and low door that leads unto life. Well it follows:
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he that would go through a strait way, a narrow entry, it is no wisedome for him to clog himselfe with many things about him, he had need rather to lighten himselfe, that he may go through with the greater ease.
he that would go through a strait Way, a narrow entry, it is no Wisdom for him to clog himself with many things about him, he had need rather to lighten himself, that he may go through with the greater ease.
The couetous man with his bags, the swearer with his great oathes, the malicious man that swelleth with his malice, the ambitious with his high thoughts, the vicious with his minions, the drunkard with his full cups, these and the like to these can neuer enter heere with their dependances.
The covetous man with his bags, the swearer with his great Oaths, the malicious man that Swells with his malice, the ambitious with his high thoughts, the vicious with his minions, the drunkard with his full cups, these and the like to these can never enter Here with their dependences.
what great thing were it to be religious? If he that had been ignorant, might be ignorant still, hee that had been filthie, might be filthie still, he that had been an oppressor, might oppresse still, and so in other specialties;
what great thing were it to be religious? If he that had been ignorant, might be ignorant still, he that had been filthy, might be filthy still, he that had been an oppressor, might oppress still, and so in other specialties;
or pleasure, or estimations sake, we will not be beaten from some sweete sinne or other, that if it were possible wee would euen carry with vs into heauen,
or pleasure, or estimations sake, we will not be beaten from Some sweet sin or other, that if it were possible we would even carry with us into heaven,
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Let me propound vnto you the same questiō, which Paul propounded vnto King Agrippa; Tell me, doe you beleeue the Scripture Thinke you that it is true which Christ heere saith, that the gate to heauen is a straite gate? If you do, thinke with your selues, what other reason can be deuised,
Let me propound unto you the same question, which Paul propounded unto King Agrippa; Tell me, do you believe the Scripture Think you that it is true which christ Here Says, that the gate to heaven is a strait gate? If you do, think with your selves, what other reason can be devised,
Striuing to enter in at the straite gate, and a not striuing against our owne selfe-pleasing humors, these things cannot agree. This is the vse. FINIS.
Striving to enter in At the strait gate, and a not striving against our own self-pleasing humours, these things cannot agree. This is the use. FINIS.
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I Proceed still in the matter, which in the beginning I told you was most agreeing to the maine scope of this place of Scripture, which is, to shew what things ought of necessity to be in all yt would be saued;
I Proceed still in the matter, which in the beginning I told you was most agreeing to the main scope of this place of Scripture, which is, to show what things ought of necessity to be in all that would be saved;
The fift thing then which by the auctoritie and strength of this text, ought to bee in euery that desireth saluation, is a continuall proceeding and going on in good things.
The fift thing then which by the Authority and strength of this text, ought to be in every that Desires salvation, is a continual proceeding and going on in good things.
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true religion is the way leading to it, humility, (the deniall of ourselues, and the renouncing the by-past pleasures of sinne, is the gate entring vs into this way:
true Religion is the Way leading to it, humility, (the denial of ourselves, and the renouncing the bypast pleasures of sin, is the gate entering us into this Way:
the first is in the 6. chapter, where writing vnto those that had been well and carefully instructed in the first principles of religion (which he termeth the doctrine of the beginning of Christ ) he exhorts them, that not satisfying themselues therewith as though it were enough that they were thus entred,
the First is in the 6. chapter, where writing unto those that had been well and carefully instructed in the First principles of Religion (which he termeth the Doctrine of the beginning of christ) he exhorts them, that not satisfying themselves therewith as though it were enough that they were thus entered,
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and as it were seasoned with sound knowledge, they should now be led forward vnto perfection; as if hee had said, Indeede it is true, you haue begun well,
and as it were seasoned with found knowledge, they should now be led forward unto perfection; as if he had said, Indeed it is true, you have begun well,
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the second place is, in the 12. chapter, cast away (saith he) euery thing that presseth downe, (discharge your selues as much as it is possible of all encumbrances) the sinne that hangeth so fast on, seeke to bee cased of it,
the second place is, in the 12. chapter, cast away (Says he) every thing that Presseth down, (discharge your selves as much as it is possible of all encumbrances) the sin that hangs so fast on, seek to be cased of it,
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heere, iust according to this text, hee likeneth the course of Christianitie to a race, in which there must be a speedie hastening, without giuing ouer vntill the end of the race be comne vnto.
Here, just according to this text, he likeneth the course of Christianity to a raze, in which there must be a speedy hastening, without giving over until the end of the raze be comne unto.
Brethren (saith hee) I count not my selfe that I haue attayned to it, (and yet Paul was more thē ordinarilie expert in the mysterie of Christ) but one thing I doe, I forget that which is behind, that which I haue done hitherto, I am euen ashamed of it, I account it not worth the naming, I endeuour my selfe vnto that which is before,
Brothers (Says he) I count not my self that I have attained to it, (and yet Paul was more them ordinarily expert in the mystery of christ) but one thing I do, I forget that which is behind, that which I have done hitherto, I am even ashamed of it, I account it not worth the naming, I endeavour my self unto that which is before,
it is a place, and an example worthie (as the scripture speaketh) to be writtē with the point of a Diamond in the tables of euery Christian mans heart.
it is a place, and an Exampl worthy (as the scripture speaks) to be written with the point of a Diamond in the tables of every Christian men heart.
Dauid, describing the true worshippers of God that doe serue him in truth of heart without hypocrisie, saith they are such as goe from strength to strength: men that doe walke in the law of the Lord:
David, describing the true worshippers of God that do serve him in truth of heart without hypocrisy, Says they Are such as go from strength to strength: men that doe walk in the law of the Lord:
Desire the sincere milke of the word, saith the Apostle, that yee may grow thereby; and God giues the spirit vnto his chosen, not only to renew them and to beget in them some little sparkles of grace,
Desire the sincere milk of the word, Says the Apostle, that ye may grow thereby; and God gives the Spirit unto his chosen, not only to renew them and to beget in them Some little sparkles of grace,
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this is not all, for they doe not only hold their owne, but they are so full of sap, that they shall still bring forth fruit in their age, and euen then be fat and flourishing.
this is not all, for they do not only hold their own, but they Are so full of sap, that they shall still bring forth fruit in their age, and even then be fat and flourishing.
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There is not one man of many, but hee thinks, and is verily perswaded, that hee hath religion enough and that he is come far enough in the waies of godlines, hee knowes enough, and he is zealous enough:
There is not one man of many, but he thinks, and is verily persuaded, that he hath Religion enough and that he is come Far enough in the ways of godliness, he knows enough, and he is zealous enough:
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how could it bee that they should make so little account of the meanes to bring them vnto more perfection? how is it possible that they should not be ashamed of themselues to be found at this houre,
how could it be that they should make so little account of the means to bring them unto more perfection? how is it possible that they should not be ashamed of themselves to be found At this hour,
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and in the practise of holines, as they were many yeres agoe? There bee a great many of vs touching whom if it be enquired what knowledge in religion they had some good number of yeeres since, what zeale they shewed in the promoting of Gods kingdome, what care in the hearing of Gods word,
and in the practice of holiness, as they were many Years ago? There be a great many of us touching whom if it be inquired what knowledge in Religion they had Some good number of Years since, what zeal they showed in the promoting of God's Kingdom, what care in the hearing of God's word,
and in the worship and seruice of his name, and againe how it fareth with them for these things at this present, it will be found, that looke how it was of old,
and in the worship and service of his name, and again how it fareth with them for these things At this present, it will be found, that look how it was of old,
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How shall we thinke to arriue at the rest of the Lord, if we make no conscience to proceede in goodnes? if wee stand at a point, propounding to our selues a forme and course, which we will still goe round in,
How shall we think to arrive At the rest of the Lord, if we make no conscience to proceed in Goodness? if we stand At a point, propounding to our selves a Form and course, which we will still go round in,
Gods purpose is to make vs conceiue the truth the better, and by such a place as this is, to conuince vs euen by the light of our own reason, yt there is no hope of saluatiō, without a care to adde daily to our spirituall estate, to encrease in knowledge, to proceede in zeale, to bee more forward in the worship of God, to haue more feeling of the loue and fauor of God, euery day then other.
God's purpose is to make us conceive the truth the better, and by such a place as this is, to convince us even by the Light of our own reason, that there is no hope of salvation, without a care to add daily to our spiritual estate, to increase in knowledge, to proceed in zeal, to be more forward in the worship of God, to have more feeling of the love and favour of God, every day then other.
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If we bee glutted with these things, the forenoones hearing filleth our stomack, and wee haue no further appetite that day, this daies hearing doth not sharpen vs against the next day,
If we be glutted with these things, the forenoons hearing fills our stomach, and we have no further appetite that day, this days hearing does not sharpen us against the next day,
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There was a time when the word of God was more precious vnto vs, and when men and women did euen throng together to this place, many seemed euen glad to heare,
There was a time when the word of God was more precious unto us, and when men and women did even throng together to this place, many seemed even glad to hear,
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But now wee are full, we are (like the nice and vnthankfull Israelites) wearie of this Manna, the commonnes of Gods blessings hath drawne them into contempt.
But now we Are full, we Are (like the Nicaenae and unthankful Israelites) weary of this Manna, the commons of God's blessings hath drawn them into contempt.
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Beware of looking backe, take heed of going from strength to weakenesse, from zeale to coldnes and deadnes of hearte, from carefulnes to securitie, from the louing the house of God,
Beware of looking back, take heed of going from strength to weakness, from zeal to coldness and deadness of heart, from carefulness to security, from the loving the house of God,
If there be no proceeding it is dangerous, but if there be backslyding, if our righteousnes be but as the morning dew , which the heate of the Sunne soone parcheth, it is worst of all:
If there be no proceeding it is dangerous, but if there be backsliding, if our righteousness be but as the morning due, which the heat of the Sun soon parcheth, it is worst of all:
They which haue been once enlightned, and haue tasted the gifts of Gods spirit, if they once fal backe, it is impossible they shoul be renewed by repentance;
They which have been once enlightened, and have tasted the Gifts of God's Spirit, if they once fall back, it is impossible they Should be renewed by Repentance;
Now to this going on, & proceeding in the way to life, there are sundry things belonging, which it is very meet that we should be made acquainted with, they are impertinēt neither to the matter nor to the text.
Now to this going on, & proceeding in the Way to life, there Are sundry things belonging, which it is very meet that we should be made acquainted with, they Are impertinent neither to the matter nor to the text.
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but, cōsidering the possibility of erring, he will furnish himselfe with as many directions as he can, glad he wil be of any mans company that vnderstandeth the way;
but, considering the possibility of erring, he will furnish himself with as many directions as he can, glad he will be of any men company that understandeth the Way;
and the nature of man is of it selfe very subiect to mistaking, therfore his duty that would grow in godlines, is to get vnto him the direction of some sure guide, which will not deceiue him, that so he may not faile of the end and marke which hee desireth.
and the nature of man is of it self very Subject to mistaking, Therefore his duty that would grow in godliness, is to get unto him the direction of Some sure guide, which will not deceive him, that so he may not fail of the end and mark which he Desires.
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The direction which Christ giueth, is comprehended in his Word, which is therefore often in the Scripture tearmed the Lords way, because no course can bring a man vnto eternall life,
The direction which christ gives, is comprehended in his Word, which is Therefore often in the Scripture termed the lords Way, Because no course can bring a man unto Eternal life,
when that went forward the people marched, when that stayed, the people stood still; all their iourney was framed according to the mouing of the cloud:
when that went forward the people marched, when that stayed, the people stood still; all their journey was framed according to the moving of the cloud:
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so he hath entrusted the Ministers of his Church therwith, he hath committed it vnto them, as the Apostle speaketh, not that they should engrosse it to themselues,
so he hath Entrusted the Ministers of his Church therewith, he hath committed it unto them, as the Apostle speaks, not that they should engross it to themselves,
For this cause the Pastors of the Church in respect of their functiō are called Leaders or Guides: and whereas Christ cals ignorant and erroneous teachers blind guides, it argueth that sound instructors are well termed by ye name of Guids. The interpreting of the Scripture, is called a guiding of the hearers.
For this cause the Pastors of the Church in respect of their function Are called Leaders or Guides: and whereas christ calls ignorant and erroneous Teachers blind guides, it argue that found instructors Are well termed by you name of Guides. The interpreting of the Scripture, is called a guiding of the hearers.
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he that would go on, and proceed as he ought in the way to life, must get himselfe a guide. The head-guide is the Lord Iesus, hee hath recommended his directions vnto vs in his Word,
he that would go on, and proceed as he ought in the Way to life, must get himself a guide. The head-guide is the Lord Iesus, he hath recommended his directions unto us in his Word,
and enabled them to lay open the mysterie of the Scripture, and by this his ordinance, he guideth & directeth those that are in his eternall counsell ordained vnto life.
and enabled them to lay open the mystery of the Scripture, and by this his Ordinance, he guideth & directeth those that Are in his Eternal counsel ordained unto life.
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So that as it is said of the iourney of the Israelites, that God did leade them like sheepe by the hands of Moses and Aaron: so it is true in this spirituall voyage, that the Lord leadeth his chosen by the hand of his Ministers.
So that as it is said of the journey of the Israelites, that God did lead them like sheep by the hands of Moses and Aaron: so it is true in this spiritual voyage, that the Lord leads his chosen by the hand of his Ministers.
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That the way of life is to vs vnknowne, and therefore we need a guide: Secondly, that Christ Iesus is the only true guide: Thirdly, that he hath registred all his directions in his Word, (that is, the whole counsell of God ) & that for the dispensing of his Word (notwithstanding the priuate vse which euery Christian may & ought to haue of it) he hath ordained publique teaching, by which to guide our feete into the way of peace.
That the Way of life is to us unknown, and Therefore we need a guide: Secondly, that christ Iesus is the only true guide: Thirdly, that he hath registered all his directions in his Word, (that is, the Whole counsel of God) & that for the dispensing of his Word (notwithstanding the private use which every Christian may & ought to have of it) he hath ordained public teaching, by which to guide our feet into the Way of peace.
some are guided by their owne priuate conceipts, some by the guise of the times, some go with the droue and are carried with the multitude, some are led only by the courses of their forefathers, they hold it a sure way to doe as they haue done;
Some Are guided by their own private conceits, Some by the guise of the times, Some go with the drove and Are carried with the multitude, Some Are led only by the courses of their Forefathers, they hold it a sure Way to do as they have done;
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Each mā in those cases thinkes himselfe wise enough, to bee his owne aduiser. In Phisicke wee feare our owne iudgement, and beleeue the Doctor; in the Law, our Counsellor:
Each man in those cases thinks himself wise enough, to be his own adviser. In Physic we Fear our own judgement, and believe the Doctor; in the Law, our Counsellor:
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hence is it that the knowledge of Gods Word is not cared for, the opening of it by exposition, the vrging it by exhortatation and reproofe, these things are little esteemed:
hence is it that the knowledge of God's Word is not cared for, the opening of it by exposition, the urging it by exhortatation and reproof, these things Are little esteemed:
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nay whatsoeuer is sought for in the word with a relying vpon a mans owne priuate collections in contempt or neglect of the publike meanes, the Lord doth neuer blesse it, it turneth into error;
nay whatsoever is sought for in the word with a relying upon a men own private collections in contempt or neglect of the public means, the Lord does never bless it, it turns into error;
and according to the aduise of the spirit of God, to be led forward vnto perfection, we must seeke the direction of the only true guide Christ Iesus in the Scriptures:
and according to the advise of the Spirit of God, to be led forward unto perfection, we must seek the direction of the only true guide christ Iesus in the Scriptures:
as though we should receiue directions for matter of saluation vpon trust, beleeuing euery thing that is commended to vs, by those that beare the name of teachers in Gods Church:
as though we should receive directions for matter of salvation upon trust, believing every thing that is commended to us, by those that bear the name of Teachers in God's Church:
and his direction cannot deceiue vs. This is a plaine rule easie to be conceiued, it is a short rule easie to be remembred, it is a true rule easie to be confirmed, in as much as it agreeth with the whole scope of the Scriptures, which is, Christ Iesus freely iustifying vs by imputed righteousnes before God,
and his direction cannot deceive us This is a plain Rule easy to be conceived, it is a short Rule easy to be remembered, it is a true Rule easy to be confirmed, in as much as it agreeth with the Whole scope of the Scriptures, which is, christ Iesus freely justifying us by imputed righteousness before God,
In some matters of interpretation of partiticular text, or some points of religion of lesser moment, it is possible for men of the greatest vnderstanding finally to mistake,
In Some matters of Interpretation of partiticular text, or Some points of Religion of lesser moment, it is possible for men of the greatest understanding finally to mistake,
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but he that will in humility, and in a deniall and renouncing of himselfe take the right course to bee setled, in maine matters that do necessarily concerne the saluation of his soule, cannot (though his learning be neuer so small) vtterly bee deceiued.
but he that will in humility, and in a denial and renouncing of himself take the right course to be settled, in main matters that do necessarily concern the salvation of his soul, cannot (though his learning be never so small) utterly be deceived.
You see heere that as the gate of entrance is termed straight, so the way of progresse is called narrow: now a narrow way requireth heedfulnes, a little slipping or going to this side or that, may breed a great deale of inconuenience.
You see Here that as the gate of Entrance is termed straight, so the Way of progress is called narrow: now a narrow Way requires heedfulness, a little slipping or going to this side or that, may breed a great deal of inconvenience.
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An example we haue in Dauid; first his resolution, I thought I will take heede to my waies, then next his prayer, O that my waies were made direct, or straight, caried as it were by a kind of leuell, with a respect (as himselfe after speaketh in the same place) vnto all Gods commādements, as whē a man, hath a marke in his eye,
an Exampl we have in David; First his resolution, I Thought I will take heed to my ways, then next his prayer, Oh that my ways were made Direct, or straight, carried as it were by a kind of level, with a respect (as himself After speaks in the same place) unto all God's Commandments, as when a man, hath a mark in his eye,
touching the former, notwithstāding the straitnes which the word of God enioynes, yet how great is our generall dissolutenesse? who thinkes himselfe bound to those straite termes,
touching the former, notwithstanding the straitness which the word of God enjoins, yet how great is our general dissoluteness? who thinks himself bound to those strait terms,
and couenant with himselfe, to bee ielous ouer all his waies, to set a watch before his mouth, to take heede to his words, to make a couenant with his eyes, to be wary of his lookes, to ponder the path of his feete into what company he comes, to put his knife to his throat as Salomon speaks, to beware of excesse, to keep his heart with diligēce, looking to it, what thoughts he entertaines, to be alwaies fearing,
and Covenant with himself, to be jealous over all his ways, to Set a watch before his Mouth, to take heed to his words, to make a Covenant with his eyes, to be wary of his looks, to ponder the path of his feet into what company he comes, to put his knife to his throat as Solomon speaks, to beware of excess, to keep his heart with diligence, looking to it, what thoughts he entertains, to be always fearing,
who I say entreth into couenant with himselfe for this spirituall heedfullnes? nay rather who doth not aduenture to take liberty vnto himselfe in some one thing or other, according as his humor leadeth him;
who I say entereth into Covenant with himself for this spiritual heedfullnes? nay rather who does not adventure to take liberty unto himself in Some one thing or other, according as his humour leads him;
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And by this meanes Satan getteth great aduantage against many, for while he allureth and telleth them vnder a colour of libertie from an euen and direct course, he draweth them on further and further,
And by this means Satan gets great advantage against many, for while he Allureth and Telleth them under a colour of liberty from an even and Direct course, he draws them on further and further,
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and assure themselues, that a little wandring after the vanities of their owne hearts, a little satisfying themselues in the pleasures of sinne, may soone mislead them,
and assure themselves, that a little wandering After the vanities of their own hearts, a little satisfying themselves in the pleasures of sin, may soon mislead them,
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The third thing which must accompany our purpose of going on in the way to happines, is a resolution and preparation for such encumbrances as may meete vs on the way.
The third thing which must accompany our purpose of going on in the Way to happiness, is a resolution and preparation for such encumbrances as may meet us on the Way.
so in this case, in as much as a man intending to proceede in the waies of God, shall bee assaulted with many grieuances, it is good policie both to put on a resolution to wrastle with them,
so in this case, in as much as a man intending to proceed in the ways of God, shall be assaulted with many grievances, it is good policy both to put on a resolution to wrestle with them,
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Thine arrowes O Lord (saith Dauid ) haue light vpon me: I am like a leafe driuen to and fro saith Iob. Thirdlie, Satan is a professed enemie to euerie good course,
Thine arrows Oh Lord (Says David) have Light upon me: I am like a leaf driven to and from Says Job Thirdly, Satan is a professed enemy to every good course,
another while he rayseth vp trouble against a man euen out of his owne thoughts, setting vpon him with the horror of sin, the terror of the law, the fearefulnes of Gods Maiestie, the strictnes of his iustice, out of all these he will raise matter of dispaire,
Another while he raises up trouble against a man even out of his own thoughts, setting upon him with the horror of since, the terror of the law, the fearfulness of God's Majesty, the strictness of his Justice, out of all these he will raise matter of despair,
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Toucing the reproch and obloquie of the disdainefull world, hee must consider, that in all reproch which is cast vpon him for his care of a good conscience, Christ is his partner.
Toucing the reproach and obloquy of the disdainful world, he must Consider, that in all reproach which is cast upon him for his care of a good conscience, christ is his partner.
The taunts which Moses endured at the hands of the Egyptians, are called the rebuke of Christ: Peter telleth them which are euill intreated for the trueths sake, that therein they were partakers of Christs suffrings; what greater comfort? secondly, that the hatred of the world, is a testimonie and an assurance to a mans soule, that hee is one of Gods chosen:
The taunts which Moses endured At the hands of the egyptians, Are called the rebuke of christ: Peter Telleth them which Are evil entreated for the truths sake, that therein they were partakers of Christ sufferings; what greater Comfort? secondly, that the hatred of the world, is a testimony and an assurance to a men soul, that he is one of God's chosen:
Againe touching afflictions and crosses, he must know that they are tryals of faith, exercisers of patience, reformers of corrupt affections, meanes to reclaime and withdraw form the world;
Again touching afflictions and Crosses, he must know that they Are trials of faith, exercisers of patience, reformers of corrupt affections, means to reclaim and withdraw from the world;
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Thirdly concerning Satans assaults, hee must bee well perswaded of the bewitchings of worldly pleasures, of ye poison that lurketh vnder the name of profit, of the vanitie of honour and credit amongst men, hee must gather together all the gracious promises of mercie in Christ, all experimentall testimonies of of Gods loue vnto himselfe, that so hee may haue comfort in the middest of the sharpest of Sathans encounters.
Thirdly Concerning Satan assaults, he must be well persuaded of the bewitchings of worldly pleasures, of the poison that lurks under the name of profit, of the vanity of honour and credit among men, he must gather together all the gracious promises of mercy in christ, all experimental testimonies of of God's love unto himself, that so he may have Comfort in the midst of the Sharpest of Satan's encounters.
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To reprooue the secure neglignce of many professors of religion now a daies, that neuer make any prouision for the hardship they are like to meete with,
To reprove the secure neglignce of many professors of Religion now a days, that never make any provision for the hardship they Are like to meet with,
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and so by that meanes meeting vnexpectedly with the disgraces and iniuries of the world, with the sharpenes of afflictions, with the bufferings of Sathan, of al which they had little thought before;
and so by that means meeting unexpectedly with the disgraces and injuries of the world, with the sharpness of afflictions, with the bufferings of Sathan, of all which they had little Thought before;
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They are like an vnaduised trauailer, that beginning his iourney in a faire morning, and supposing that the weather will not alter, leaues his furniture behinde by which he should be sheltred against a storme,
They Are like an unadvised traveler, that beginning his journey in a fair morning, and supposing that the weather will not altar, leaves his furniture behind by which he should be sheltered against a storm,
so is it with many professors, when the times seeme to laugh vpon religion, and the entertaining it doth not as yet hazzard any thing which flesh and bloud affects, they are very forward,
so is it with many professors, when the times seem to laugh upon Religion, and the entertaining it does not as yet hazard any thing which Flesh and blood affects, they Are very forward,
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but whē a storme comes which they looked not for, the world opposes it selfe, pleasure must be sequestred, profit must be neglected, credit must be hazarded, thē they are found to fal back, not being prouided to beare it out,
but when a storm comes which they looked not for, the world opposes it self, pleasure must be sequestered, profit must be neglected, credit must be hazarded, them they Are found to fall back, not being provided to bear it out,
The last thing which must accompany our purpose of going on, is an often calling a mans course to an account, to see whether it be right and straight yea or not he who iourneyeth in a way which he is not acquainted with, it is wisedome for him euer and anon to be mindfull of the directions which were giuen him,
The last thing which must accompany our purpose of going on, is an often calling a men course to an account, to see whither it be right and straight yea or not he who journeyeth in a Way which he is not acquainted with, it is Wisdom for him ever and anon to be mindful of the directions which were given him,
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and to remember the marks which were told him, the turnings and the by-pathes which he was warned of, to the end that by thinking hereupon if hee find hee is right, he may proceed with comfort,
and to Remember the marks which were told him, the turnings and the bypaths which he was warned of, to the end that by thinking hereupon if he find he is right, he may proceed with Comfort,
what doth he meane but that euery man, when hee is alone by himselfe, should retyre his thoughts, should looke backe into the day past, to see what he hath done,
what does he mean but that every man, when he is alone by himself, should retire his thoughts, should look back into the day past, to see what he hath done,
Paul bids we should not let the sun go downe vpon our wrath: thence a generall rule may be drawne, that no sinne should bee suffered to lodge all night with vs;
Paul bids we should not let the sun go down upon our wrath: thence a general Rule may be drawn, that no sin should be suffered to lodge all night with us;
The Scripture speaking of the care of Iob in offering sacrifice for his children, thinking that in many things they might ouershoot thēselues in their banqueting; addes this clause;
The Scripture speaking of the care of Job in offering sacrifice for his children, thinking that in many things they might overshoot themselves in their banqueting; adds this clause;
This point wil discouer as much carelesnes as any of the former, for who is amongst vs that doth thus call his life and carriage to an accoūt, that in an euening when hee is about to take his rest,
This point will discover as much carelessness as any of the former, for who is among us that does thus call his life and carriage to an account, that in an evening when he is about to take his rest,
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nay who thinkes this to bee a duty that he is tied vnto? And therfore no maruell if sinne grow strong vpon vs, no wonder if we stray far from the right course;
nay who thinks this to be a duty that he is tied unto? And Therefore no marvel if sin grow strong upon us, no wonder if we stray Far from the right course;
Let vs take with vs then this instruction among others, often to trie our waies, once a day at least to consider our courses, we do all erre, in many things (saith S. Iames) remisse all ,
Let us take with us then this instruction among Others, often to try our ways, once a day At least to Consider our courses, we do all err, in many things (Says S. James) remiss all,
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but by this meanes, error shall not preuaile against vs, and by vse we shal grow so perfect in our waies, that we shall very seldome be mistaken. FINIS.
but by this means, error shall not prevail against us, and by use we shall grow so perfect in our ways, that we shall very seldom be mistaken. FINIS.
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and full of company, yet in the end it leadeth to destruction. By the gate and way mentioned in this first reason, is meant the same which elsewhere is called the way of sinners; a way that is not good: the way of falshood: an euill way: it is the gate and way which by nature we all trauaile in,
and full of company, yet in the end it leads to destruction. By the gate and Way mentioned in this First reason, is meant the same which elsewhere is called the Way of Sinners; a Way that is not good: the Way of falsehood: an evil Way: it is the gate and Way which by nature we all travail in,
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Now this way notwithstanding the pleasingnes of it, our Sauiour saith, it leadeth to destruction; the issues of it are the waies of death; it bringeth no small inconuenience,
Now this Way notwithstanding the pleasingness of it, our Saviour Says, it leads to destruction; the issues of it Are the ways of death; it brings no small inconvenience,
or slight annoyance, such as losse of goods, or blemish in good name, or sicknes of body, but the surpassing exceeding eternall curse of God, the vtter ruyne both of soule and body, an endlesse, easelesse, hopelesse miserie.
or slight annoyance, such as loss of goods, or blemish in good name, or sickness of body, but the surpassing exceeding Eternal curse of God, the utter ruin both of soul and body, an endless, easeless, hopeless misery.
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This then is Christs reasoning, that in as much as there bee but two waies, a straite, and a wide; and the wide leadeth a man to such an irrecouerable downefall,
This then is Christ reasoning, that in as much as there be but two ways, a strait, and a wide; and the wide leads a man to such an irrecoverable downfall,
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First in generall it is said of all sinne, that the wages thereof is death; and that the end of the wicked shall be cut off. Secondly in particular of seuerall sinnes, the Word of God speaketh very expressely to this purpose.
First in general it is said of all sin, that the wages thereof is death; and that the end of the wicked shall be Cut off. Secondly in particular of several Sins, the Word of God speaks very expressly to this purpose.
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Of adultery Salomon saith, (describing the fashion of a harlot) that indeed her chamber is richly deckt, her bed persumed, and her words very intising;
Of adultery Solomon Says, (describing the fashion of a harlot) that indeed her chamber is richly decked, her Bed presumed, and her words very enticing;
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Of deceite, The bread of deceit is sweete to a man, but afterward his mouth shall be filled with grauell, Of diūkennes, The wine sheweth the colour in the cup, and goeth downe pleasantly,
Of deceit, The bred of deceit is sweet to a man, but afterwards his Mouth shall be filled with gravel, Of diunkennes, The wine shows the colour in the cup, and Goes down pleasantly,
but know that for al these things God will bring thee to iudgement. In all these here is a broad pleasant way, giuing liberty and scope enough vnto flesh and blood,
but know that for all these things God will bring thee to judgement. In all these Here is a broad pleasant Way, giving liberty and scope enough unto Flesh and blood,
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Well, shee saw the tree was good for meate, pleasant to the eye, and to be desired to get knowledge (heere was a way broad and faire enough;) and she tooke and gaue to her husband, and they both did eate:
Well, she saw the tree was good for meat, pleasant to the eye, and to be desired to get knowledge (Here was a Way broad and fair enough;) and she took and gave to her husband, and they both did eat:
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No doubt the murdering of Abel for the time gaue very good satisfaction to the malicious and bloud thirsting humor of Cam, but hee which lookes vpon the reckoning which followed,
No doubt the murdering of Abel for the time gave very good satisfaction to the malicious and blood thirsting humour of Cam, but he which looks upon the reckoning which followed,
and they tooke them wiues of all that they liked: heere was libertie enough (all they liked.) but what was the issue, you know the stories when they were in the very height of their iollitie, the floud came and tooke them all away here was a iourney full of pleasure,
and they took them wives of all that they liked: Here was liberty enough (all they liked.) but what was the issue, you know the stories when they were in the very height of their jollity, the flood Come and took them all away Here was a journey full of pleasure,
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how sinne dealeth with vs as Ioah with Amasa, he met him and saluted him louingly (art thou in health my brother) hee tooke him by the beard with the right hand to kisse him,
how sin deals with us as Joah with Amasa, he met him and saluted him lovingly (art thou in health my brother) he took him by the beard with the right hand to kiss him,
he therefore that would practise the duties of repentance as he ought, must endeauour to feele in himselfe a deepe and an implacable hatred against sinne.
he Therefore that would practise the duties of Repentance as he ought, must endeavour to feel in himself a deep and an implacable hatred against sin.
Who is there amongst vs that would not in his heart loth & derest such a one as the Prophet Ieremie speaketh of, Who speaketh peaceable to his neighbour with his mouth,
Who is there among us that would not in his heart loath & dearest such a one as the Prophet Ieremie speaks of, Who speaks peaceable to his neighbour with his Mouth,
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will not euery man say, Lord keepe me from such a friend? And yet euen so sinne dealeth with vs, it promiseth much contentment, much profit, many benefits,
will not every man say, Lord keep me from such a friend? And yet even so sin deals with us, it promises much contentment, much profit, many benefits,
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and bewitching appearances, pleasure, profit, honour, ease, all very like to draw a man farre, vnlesse hee be otherwise ouerruled by the power of Gods spirit.
and bewitching appearances, pleasure, profit, honour, ease, all very like to draw a man Far, unless he be otherwise overruled by the power of God's Spirit.
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Euery one therefore that would (as S. Iames speakes) keepe himselfe vnspotted must bee like the wise man, of whom Salomon speakes, whose eyes are in his head, that is, who looketh not onely to the present face of things,
Every one Therefore that would (as S. James speaks) keep himself unspotted must be like the wise man, of whom Solomon speaks, whose eyes Are in his head, that is, who looks not only to the present face of things,
the consideration of the miserie which may follow, cannot but bee a preseruatiue to keepe a man from being enchanted with the faire shewes of the beginning.
the consideration of the misery which may follow, cannot but be a preservative to keep a man from being enchanted with the fair shows of the beginning.
In couetousnesse, ignorance, pleasure, wantonnesse, libertie, malice, drunkennesse, excesse, extortion, falshood, men looke only vpon the profit, ease, iollity,
In covetousness, ignorance, pleasure, wantonness, liberty, malice, Drunkenness, excess, extortion, falsehood, men look only upon the profit, ease, jollity,
and worldly estimation that doth accompanie them, but the poison that lurketh vnder these, the spiritual venome that masketh vnder these deceitfull shadowes is either not beleeued,
and worldly estimation that does accompany them, but the poison that lurks under these, the spiritual venom that masketh under these deceitful shadows is either not believed,
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or not thought vpon, or else in mens priuate conceipts so much lessened, that they post on still the rode way being tolled along by the delight thereof,
or not Thought upon, or Else in men's private conceits so much lessened, that they post on still the road Way being tolled along by the delight thereof,
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I exhort you therefore, and in the Lord entreate you, not to be so vnwise, as for a little superficiall pleasingnes and fleshly contentment in the wide and broad way of vanitie, to purchase to your selues such a misery, the horror, the largenes, the euerlasting and vnintermitting extent whereof, no man liuing is able to esteeme.
I exhort you Therefore, and in the Lord entreat you, not to be so unwise, as for a little superficial pleasingness and fleshly contentment in the wide and broad Way of vanity, to purchase to your selves such a misery, the horror, the largeness, the everlasting and vnintermitting extent whereof, no man living is able to esteem.
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The life of man heere, is not vnfitly compared to a Theater, in which euery man hath his part, some longer, some shorter, some nobler, some baser, according to the discretion of the appointer:
The life of man Here, is not unfitly compared to a Theater, in which every man hath his part, Some longer, Some shorter, Some Nobler, Some baser, according to the discretion of the appointer:
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namely alwaies to haue those courses in greatest iealousie, and to be suspitious of them, that they are not such as it is safe for vs to enter into, which at our first beginning them,
namely always to have those courses in greatest jealousy, and to be suspicious of them, that they Are not such as it is safe for us to enter into, which At our First beginning them,
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and at the working vpon our thoughts to entertaine them, doe make shew of nothing but contentment to our nature, that are euer charming vs with the names of profit, of pleasure, of aduancement;
and At the working upon our thoughts to entertain them, do make show of nothing but contentment to our nature, that Are ever charming us with the names of profit, of pleasure, of advancement;
it is meete for vs to feare that vnder these baites, there lyeth some secret hooke, which if wee doe too greedely catch at the first offer, may sodenly entangle vs,
it is meet for us to Fear that under these baits, there lies Some secret hook, which if we do too greedily catch At the First offer, may suddenly entangle us,
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Satan is our grand enemie, and sinne is the thing he seekes to poyson with, he laps it vp in the sweetnes of some such thing which is tastfull to our naturall palate,
Satan is our grand enemy, and sin is the thing he seeks to poison with, he laps it up in the sweetness of Some such thing which is tasteful to our natural palate,
now if number were an argument sufficient to proue the goodnes of a course, why should it not be also a reason of value to proue this way which Christ heere speaketh of, to be the way that leadeth vnto life:
now if number were an argument sufficient to prove the Goodness of a course, why should it not be also a reason of valve to prove this Way which christ Here speaks of, to be the Way that leads unto life:
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When the Angels were entertained in Lots house, the men of Sodome purposing villany and filthines, compassed the house round about, from the young men euen to the old, all the people from all quarters.
When the Angels were entertained in Lots house, the men of Sodom purposing villainy and filthiness, compassed the house round about, from the young men even to the old, all the people from all quarters.
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Foure hundred Prophets at one time consented together in one thing, and when the King asked their aduise touching his iourney to Ramoth, all said Go and prosper, all seeking to flatter the Kings humor.
Foure hundred prophets At one time consented together in one thing, and when the King asked their advise touching his journey to Ramoth, all said Go and prosper, all seeking to flatter the Kings humour.
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Come let vs imagine some deuise against Ieremy. When Pilate made a motion to the people, what should be done with Christ, They all said, let him be crucified.
Come let us imagine Some devise against Ieremy. When Pilate made a motion to the people, what should be done with christ, They all said, let him be Crucified.
When Stephen had made his Apology for himselfe, against the false imputations which were put vpon him, the Text saith the standers by gaue a shout with a loude voyce, and stopped their eares,
When Stephen had made his Apology for himself, against the false imputations which were put upon him, the Text Says the standers by gave a shout with a loud voice, and stopped their ears,
euen to the greatest. When Paul opposed himselfe to the Idolatry of the Ephesiās, which worshipped the Images of Diana, there arose, saith the story, a shout for the space almost of two houres, of all men, crying, Great is Diana of the Ephesians.
even to the greatest. When Paul opposed himself to the Idolatry of the Ephesians, which worshipped the Images of Diana, there arose, Says the story, a shout for the Molle almost of two hours, of all men, crying, Great is Diana of the Ephesians.
The Spirit of God prophecying by Saint Iohn of the cōming of Antichrist, saith, that all that dwell vpon the earth shall worspip him, whose names are not written in the booke of life.
The Spirit of God prophesying by Saint John of the coming of Antichrist, Says, that all that dwell upon the earth shall worspip him, whose names Are not written in the book of life.
The vse here of is first against the Papists, who as appeareth in the writings euen of the best learned of thē, do make multitude a note and marke of Gods Church;
The use Here of is First against the Papists, who as appears in the writings even of the best learned of them, do make multitude a note and mark of God's Church;
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which howsoeuer it can little auaile them, (because if we reckon only such as know and vnderstand what they do beleeue and professe, wee may well thinke there are in Christendome more of vs then of them) yet notwithstanding admit it were so, that the greatest part of Europe were aduised and constant professors of their religion, what haue they gotten by it, must it needs be true which is beleeued and maintained by a multitude? Cannot the generality bee deceiued? Is it not possible for whole troupes,
which howsoever it can little avail them, (Because if we reckon only such as know and understand what they do believe and profess, we may well think there Are in Christendom more of us then of them) yet notwithstanding admit it were so, that the greatest part of Europe were advised and constant professors of their Religion, what have they got by it, must it needs be true which is believed and maintained by a multitude? Cannot the generality be deceived? Is it not possible for Whole troops,
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as though that were best which most receiue, but try it by weight, if it haue the weight of truth go with it, be they many or few that beleeue it, it skilleth not, it is right though but one,
as though that were best which most receive, but try it by weight, if it have the weight of truth go with it, be they many or few that believe it, it skilleth not, it is right though but one,
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If Christ be true in his sayings, that many go in at the gate that leadeth to destruction, sure then multitude is no marke of the Church, they may bee the greater part,
If christ be true in his sayings, that many go in At the gate that leads to destruction, sure then multitude is no mark of the Church, they may be the greater part,
& the guise of the greatest part to be a sufficient plea, for any course which themselues affect or vndertake, especially it holds in matters of religion,
& the guise of the greatest part to be a sufficient plea, for any course which themselves affect or undertake, especially it holds in matters of Religion,
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Whom this people and all the men of Israel chuse, his will I be, and with him will I dwell, saith Chusa to Absolon; and so it is euen the religion of many, we will not be singular, look which way the most go, that way will we go.
Whom this people and all the men of Israel choose, his will I be, and with him will I dwell, Says Chusa to Absalom; and so it is even the Religion of many, we will not be singular, look which Way the most go, that Way will we go.
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What though most men in their common speech take the name of God in vaine, what though the greatest parte haue the preaching of the word in no esteeme, make the Sabbath a day of carnall delight, neglect the publike worship of God, reproch and speake euill of the truth;
What though most men in their Common speech take the name of God in vain, what though the greatest part have the preaching of the word in no esteem, make the Sabbath a day of carnal delight, neglect the public worship of God, reproach and speak evil of the truth;
what though all seeke their owne, as Paul saith, or as the Prophet speaketh, from the greatest euen to the lest, be giuen to couetousnes , what though they goe by troopes (as Ieremies words are) into harlots houses? what though the abiects doe assemble themselues together, as they did against Dauid, to draw good things into disgrace? let not this sway with you so farre,
what though all seek their own, as Paul Says, or as the Prophet speaks, from the greatest even to the lest, be given to covetousness, what though they go by troops (as Jeremiahs words Are) into harlots houses? what though the abjects do assemble themselves together, as they did against David, to draw good things into disgrace? let not this sway with you so Far,
And who will be so in loue with the fellowship of others, as to damne himself for company? The counsel of the vngodly is pleasing, the way of sinners is delightfull, the chayre of scorners is very easie;
And who will be so in love with the fellowship of Others, as to damn himself for company? The counsel of the ungodly is pleasing, the Way of Sinners is delightful, the chair of Scorner's is very easy;
when it commeth to that which Salomon mentions, the eating the fruit of their owne way, and to that in the Psalme, the transgressors as they haue erred together,
when it comes to that which Solomon mentions, the eating the fruit of their own Way, and to that in the Psalm, the transgressors as they have erred together,
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Christ confesseth the gate to be strait, and the way narrow, but he addes this withall, that it leadeth vnto life. For the opening of this doctrine I must shew vnto you two things;
christ Confesses the gate to be strait, and the Way narrow, but he adds this withal, that it leads unto life. For the opening of this Doctrine I must show unto you two things;
Touching the former how true it is, may in part bee gathered out of that which hath been said heretofore, touching the things cōcurring with the very act of entrance;
Touching the former how true it is, may in part be gathered out of that which hath been said heretofore, touching the things concurring with the very act of Entrance;
humility, and the elinquishing of the pleasures of sin which wee haue formerly delighted in, both which are directly thwarting and crossing to mans nature, there being nothing that he is of himselfe more vnwilling to do,
humility, and the elinquishing of the pleasures of since which we have formerly delighted in, both which Are directly thwarting and crossing to men nature, there being nothing that he is of himself more unwilling to do,
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But this shall better appeare if we enter into consideration of particulars, what duty of godlines soeuer we thinke vpon, we shall find the beginning of it to be vnsauery.
But this shall better appear if we enter into consideration of particulars, what duty of godliness soever we think upon, we shall find the beginning of it to be unsavoury.
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because it wil require more care in redeeming the time, it will vrge more diligence in hearing, in praying, in meditation, more respect to the Sabbath then a man was wont before to make conscience of.
Because it will require more care in redeeming the time, it will urge more diligence in hearing, in praying, in meditation, more respect to the Sabbath then a man was wont before to make conscience of.
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but according to the true purpose & meaning of the Law-maker, thinke wee that hee should not at his very first entry into this way, meet with many discouragements? what a burden will heere be for a man to seek to draw all his thoughts from earthly businesses (as much as is possible) and to giue himselfe wholy to some either priuate or publike course, by which the comfort and edifying of his soule may be helped forward, what a misery will it seeme,
but according to the true purpose & meaning of the Lawmaker, think we that he should not At his very First entry into this Way, meet with many discouragements? what a burden will Here be for a man to seek to draw all his thoughts from earthly businesses (as much as is possible) and to give himself wholly to Some either private or public course, by which the Comfort and edifying of his soul may be helped forward, what a misery will it seem,
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whether it respect our immediate seruice to God, or our behauiour to men, or that sobriety and euen framing of our affections in things which concerne our selues;
whither it respect our immediate service to God, or our behaviour to men, or that sobriety and even framing of our affections in things which concern our selves;
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I say there is not any one such dutie, but if it be looked vpon with an eie of flesh, it lookes euen as our Sauiour did vpon earth, of whom it is said, that in respect of state and pompe, there was nothing in him for which a man should desire him. And the reason is this.
I say there is not any one such duty, but if it be looked upon with an eye of Flesh, it looks even as our Saviour did upon earth, of whom it is said, that in respect of state and pomp, there was nothing in him for which a man should desire him. And the reason is this.
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As therefore the Phisicke potion at the first taking is cleane against the stomack, so that men in wisedome will vse meanes to keepe it in, that it may worke vpon the disease;
As Therefore the Physic potion At the First taking is clean against the stomach, so that men in Wisdom will use means to keep it in, that it may work upon the disease;
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It was not for nothing that the Lord conditioneth with vs at our first enterance into religion, to giue him our heart; for vnlesse we haue euen resigned vp our affections vnto him,
It was not for nothing that the Lord conditioneth with us At our First Entrance into Religion, to give him our heart; for unless we have even resigned up our affections unto him,
Well, you see plainely the first point, that the beginning of Good duties is harsh; let mee not stay heere, but proceed to shew that the end is comfortable. Our Sauiour saith heere;
Well, you see plainly the First point, that the beginning of Good duties is harsh; let me not stay Here, but proceed to show that the end is comfortable. Our Saviour Says Here;
or wife, or children for the kingdome of Gods sake, which shall not receiue much more in this world. So that euen in the present life, there is a reward followes, the children of God find an inward and an vnknowne sweetnesse,
or wife, or children for the Kingdom of God's sake, which shall not receive much more in this world. So that even in the present life, there is a reward follows, the children of God find an inward and an unknown sweetness,
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Christ said of himselfe, that is was meate vnto him to do the will of him that sent him: and so the duties of godlines doe afford a kind of secret satisfactiō to those which are exercised in them:
christ said of himself, that is was meat unto him to do the will of him that sent him: and so the duties of godliness do afford a kind of secret satisfaction to those which Are exercised in them:
and his burden light, they find that facility in it, that sweetnes and spirituall delight, that if they might, they would not returne back to their wonted liberty in the flesh,
and his burden Light, they find that facility in it, that sweetness and spiritual delight, that if they might, they would not return back to their wonted liberty in the Flesh,
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The vse hereof is to be an encouragement to all that do begin inwardly and vnfainedly to affect good things, they must learne to cast their eies & thoughts from the present straitnes which religion at the first enterance into it, seemeth to threaten,
The use hereof is to be an encouragement to all that do begin inwardly and unfeignedly to affect good things, they must Learn to cast their eyes & thoughts from the present straitness which Religion At the First Entrance into it, seems to threaten,
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Nay of Christ himselfe it is said (and in that very particular we are willed to follow him) that for the ioy that was set before him, he endured the crosse, and despised the shame.
Nay of christ himself it is said (and in that very particular we Are willed to follow him) that for the joy that was Set before him, he endured the cross, and despised the shame.
The eye hath not seene, the eare hath not heard, neither can it enter into mans heart to consider, what things God hath prepared for them that loue him.
The eye hath not seen, the ear hath not herd, neither can it enter into men heart to Consider, what things God hath prepared for them that love him.
Those whom the Lord reserued vnto himselfe in the generall corruption that was among the Iewes, are tearmed a small remnant: They are called a Tenth, or (as wee speake) the tithing part; there is ods inough; nine to one:
Those whom the Lord reserved unto himself in the general corruption that was among the Iewes, Are termed a small remnant: They Are called a Tenth, or (as we speak) the tithing part; there is ods enough; nine to one:
In Amos there is a notable similitude vrged, of a Sheapheard, who when the Lion hath made his pray of one of his sheepe, contenteth himselfe to take out of the Lions mouth two legges or a peece of an eare,
In Amos there is a notable similitude urged, of a Shepherd, who when the lion hath made his prey of one of his sheep, contents himself to take out of the Lions Mouth two legs or a piece of an ear,
Christ calleth his flocke, a little flocke, And there are many called, but few chosen, according as of the six hūdred thousand that came out of Aegypt, there was but only two, Caleb, and Iosua that entered into Canaan.
christ calls his flock, a little flock, And there Are many called, but few chosen, according as of the six hūdred thousand that Come out of Egypt, there was but only two, Caleb, and Iosua that entered into Canaan.
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There were vpon a foure hundred flattering Prophets, against one honest plaine Preacher Michaiah. Behold (saith Isaiah) I and the children whom the Lord hath giuen me (that is, those whom I haue by my ministerie begotten vnto God) are at signes and wonders in Israel; it seemeth they were but a few,
There were upon a foure hundred flattering prophets, against one honest plain Preacher Michaiah. Behold (Says Isaiah) I and the children whom the Lord hath given me (that is, those whom I have by my Ministry begotten unto God) Are At Signs and wonders in Israel; it seems they were but a few,
When they sate in counsell against Christ, there was none spake for Christ, but Nicodemus. When Paul stood forth for his answere before Nero, not one man assisted him, but all forsooke him. On the contrary we shall see how the worst things haue had the greatest consent,
When they sat in counsel against christ, there was none spoke for christ, but Nicodemus. When Paul stood forth for his answer before Nero, not one man assisted him, but all forsook him. On the contrary we shall see how the worst things have had the greatest consent,
All consented to the making of a golden Calfe. They came to offer violence to Lots house, from the young euen to the old, euen all the people from all quarters.
All consented to the making of a golden Calf. They Come to offer violence to Lots house, from the young even to the old, even all the people from all quarters.
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When Paul began to preach Christ at Ephesus, and to cry out against Idolatry, there arose a shoute almost for the space of two houres, of all men crying, Great is Diana of the Ephesians.
When Paul began to preach christ At Ephesus, and to cry out against Idolatry, there arose a shout almost for the Molle of two hours, of all men crying, Great is Diana of the Ephesians.
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The Beast the Antichrist, maketh all both small and great, rich and poore, free & bond, to receiue his marke in their right hands, and in their foreheads.
The Beast the Antichrist, makes all both small and great, rich and poor, free & bound, to receive his mark in their right hands, and in their foreheads.
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but few that loue true knowledge, many swearers, few that make conscience of an oath, many Sabbath breakers, few that care to keepe it holily, many negligent and vnprofitable hearers, few which take heed how they heare, many vsurers, few that lend (as Christ saith) without looking for ought againe, many that wring & draw backe in euery good action, few that are open hearted and handed to relieue, many that despise and contemne and neglect the Word, few that honor it & take delight in it.
but few that love true knowledge, many swearers, few that make conscience of an oath, many Sabbath breakers, few that care to keep it holily, many negligent and unprofitable hearers, few which take heed how they hear, many usurers, few that lend (as christ Says) without looking for ought again, many that wring & draw back in every good actium, few that Are open hearted and handed to relieve, many that despise and contemn and neglect the Word, few that honour it & take delight in it.
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In a word, looke to any profane, disordered, couetous, vnruly, carnall, voluptuous course, and tell me with what infinite troupes it is followed consider againe of any religious, zealous, charitable,
In a word, look to any profane, disordered, covetous, unruly, carnal, voluptuous course, and tell me with what infinite troops it is followed Consider again of any religious, zealous, charitable,
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If there be any better disposed, they are but as it is said, they are the fewest number. And therefore the course which Christ will take when he comes to iudge the earth, will be very like to the course which Iosua held to find out among the people, what man it was that had stollen the Babilonish garment; there were many brought together,
If there be any better disposed, they Are but as it is said, they Are the fewest number. And Therefore the course which christ will take when he comes to judge the earth, will be very like to the course which Iosua held to find out among the people, what man it was that had stolen the Babylonish garment; there were many brought together,
out of them shall bee deducted a smaller number which haue heard of Christ, out of them a smaller portiō, which haue professed the true religion of Christ,
out of them shall be deducted a smaller number which have herd of christ, out of them a smaller portion, which have professed the true Religion of christ,
the Lord will make a short count in the earth, and though the number of the children of Israel (viz. of the people professing religion) be as the sand of the sea,
the Lord will make a short count in the earth, and though the number of the children of Israel (viz. of the people professing Religion) be as the sand of the sea,
Art thou a man who hauing heretofore runne the same course with the greatest part, beginnest now being inwardly touched by the force and power of the Word, to refraine frō many things in which in time past thou tookest pleasure,
Art thou a man who having heretofore run the same course with the greatest part, beginnest now being inwardly touched by the force and power of the Word, to refrain from many things in which in time passed thou tookest pleasure,
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like a man in a desolate, rugged & vntrodden path, hauing very little company, many to disswade thee, few to encourage thee, many that will labour to pull thee back,
like a man in a desolate, rugged & untrodden path, having very little company, many to dissuade thee, few to encourage thee, many that will labour to pull thee back,
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And therefore though it may bee thy portion, in thy loue to the Word, in thy labouring after knowledge, in the duties of charity, in religious obseruing the Lords Sabbath, in peaceablenes,
And Therefore though it may be thy portion, in thy love to the Word, in thy labouring After knowledge, in the duties of charity, in religious observing the lords Sabbath, in peaceableness,
