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PSALM 41.4. Heal my soul, for I have sinned against thee.PSALM 41.4. Heal my soul, for I have sinned against thee.
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THese words were uttered by David in the bitterness of his soul, after hee had committed the two crying sins of Adultery and Murther:
THese words were uttered by David in the bitterness of his soul, After he had committed the two crying Sins of Adultery and Murder:
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For David, a man after Gods own heart, NONLATINALPHABET, as S. Chrysostome speaks of him, a man that lived as strictly in his kingly palace,
For David, a man After God's own heart,, as S. Chrysostom speaks of him, a man that lived as strictly in his kingly palace,
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as in a cloister or monastery, fell notwithstanding into notorious and scandalous offences:
as in a cloister or monastery, fell notwithstanding into notorious and scandalous offences:
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Hee that, like an immoveable rock, had broken the waves of all temptations, was now broken himself. In a word;
He that, like an immoveable rock, had broken the waves of all temptations, was now broken himself. In a word;
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David, that victorious King, whom neither the lion, nor the bear, nor Goliah himselfe, the terrour of a whole army, could overcome, was conquered by his owne passions, wounded by his own lust,David, that victorious King, whom neither the Lion, nor the bear, nor Goliath himself, the terror of a Whole army, could overcome, was conquered by his own passion, wounded by his own lust,
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and brought into that extremity, that neither the balm of Gilead, nor all the physicians there could heale those wounds.
and brought into that extremity, that neither the balm of Gilead, nor all the Physicians there could heal those wounds.
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But although he sinned, yet he continued not long in his apostasie;
But although he sinned, yet he continued not long in his apostasy;
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as soon as the prophet Nathan moved him to repentance, he confessed his fault, & began a repentance that ended not til his death.
as soon as the Prophet Nathan moved him to Repentance, he confessed his fault, & began a Repentance that ended not till his death.
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There came a traveller (saith the prophet Nathan ) unto the rich man, and hee spared to take of his owne flock, There Come a traveller (Says the Prophet Nathan) unto the rich man, and he spared to take of his own flock,
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but took the poor mans lamb, and dressed it for the man that was come unto him, 2 Sam. 12.4. Sinne is there stiled but a traveller, for it was none of his domestick followers;but took the poor men lamb, and dressed it for the man that was come unto him, 2 Sam. 12.4. Sin is there styled but a traveller, for it was none of his domestic followers;
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Transitus erat, non permansio, as S. Augustine: hee did but lodge sin for a time, hee did not suffer it to dwell with him for ever; Transitus erat, non permansio, as S. Augustine: he did but lodge since for a time, he did not suffer it to dwell with him for ever;
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for as soon as he grew sensible of his own distemper, he makes his complaint to God, the onely physician of his soule, desiring him to restore and heal him.
for as soon as he grew sensible of his own distemper, he makes his complaint to God, the only Physician of his soul, desiring him to restore and heal him.
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If there be any here then that have imitated Davids sins, learn also to imitate his repentance:
If there be any Here then that have imitated Davids Sins, Learn also to imitate his Repentance:
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Sin came to David but as a traveller; God grant it comes but as a traveller to you.
since Come to David but as a traveller; God grant it comes but as a traveller to you.
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The parts of my Text are three:
The parts of my Text Are three:
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First, here is Designatio partis vulneratae, Davids discovery of the wounded part, and that was his soule; Heal my soule. Secondly, here is Petitio remedii, his prayer and petition for a remedy,
First, Here is Designatio partis vulneratae, Davids discovery of the wounded part, and that was his soul; Heal my soul. Secondly, Here is Petitio remedii, his prayer and petition for a remedy,
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and that was to be healed; Heal my soul.
and that was to be healed; Heal my soul.
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Thirdly, here is Confessio causae, his confession of the cause of those wounds, and that was his sin; For I have sinned against thee.
Thirdly, Here is Confessio causae, his Confessi of the cause of those wounds, and that was his since; For I have sinned against thee.
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I will begin with the first; that is, Designatio partis vulneratae, his discovery of the wounded part.
I will begin with the First; that is, Designatio partis vulneratae, his discovery of the wounded part.
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The part that was wounded, and that David desired to have healed, was his soul, the principall and most excellent part of a man.
The part that was wounded, and that David desired to have healed, was his soul, the principal and most excellent part of a man.
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The Pelagians affirme, that sin can no way wound the soul; for, being a bare privation, it cannot have, say they, a positive and naturall act:
The Pelagians affirm, that since can no Way wound the soul; for, being a bore privation, it cannot have, say they, a positive and natural act:
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An errour directly opposite to my text.
an error directly opposite to my text.
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Quid sanatur, si nihil est vulneratum, nihil sauciatum, nihil debilitatum atque vitiatum? Why doth David desire to have his soule healed, Quid sanatur, si nihil est vulneratum, nihil sauciatum, nihil debilitatum atque vitiatum? Why does David desire to have his soul healed,
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if nothing in it were wounded, nothing debilitated, nothing corrupted? it is S. Augustines inference out of these words.
if nothing in it were wounded, nothing debilitated, nothing corrupted? it is S. Augustine's Inference out of these words.
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The Polagians then were full of vain presumption, or else David was full of vain fears:
The Polagians then were full of vain presumption, or Else David was full of vain fears:
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But Davids fears were just, and he spake these words out of experience and a deep sense of his own miseries.
But Davids fears were just, and he spoke these words out of experience and a deep sense of his own misery's.
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For, if wee descend into particulars, wee shall see his soule had many wounds;
For, if we descend into particulars, we shall see his soul had many wounds;
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it had some as old as it selfe, his soule was wounded as soon as it was created;
it had Some as old as it self, his soul was wounded as soon as it was created;
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God gave him life, and sin death, at the same instant:
God gave him life, and since death, At the same instant:
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for David, together with all mankind, sinned in our first parents, and was wounded in his soule by that originall sinne which hee derived from them:
for David, together with all mankind, sinned in our First Parents, and was wounded in his soul by that original sin which he derived from them:
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Behold, saith hee, I was shapen in wickednesse, and in sin did my mother conceive mee, Psal. 51.5. Here was a sin, and therefore a wound at his first conception.Behold, Says he, I was shapen in wickedness, and in since did my mother conceive me, Psalm 51.5. Here was a since, and Therefore a wound At his First conception.
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S. Ambrose calls it naturale contagium, a naturall contagion. S. Augustine, morbum & languorem naturae, the disease and languishment of nature: S. Ambrose calls it natural contagium, a natural contagion. S. Augustine, morbum & languorem naturae, the disease and languishment of nature:
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And this wound was deep enough, had he had no other;
And this wound was deep enough, had he had no other;
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for originall sin hath not onely wounded the soule, but it hath wounded all her powers and faculties.
for original since hath not only wounded the soul, but it hath wounded all her Powers and faculties.
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First, it hath wounded the affections; for whilest man stood in the integrity of his nature, all his affections were regulated and governed by reason:
First, it hath wounded the affections; for whilst man stood in the integrity of his nature, all his affections were regulated and governed by reason:
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the superiour faculties of the soule exercised a kind of regall authority and jurisdiction over the inferiour,
the superior faculties of the soul exercised a kind of regal Authority and jurisdiction over the inferior,
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and the inferiour did inviolably performe those duties that were required of them:
and the inferior did inviolably perform those duties that were required of them:
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Man was like a perfect Common-wealth, like Jerusalem, that was built as a city that is at unity with it selfe:
Man was like a perfect Commonwealth, like Jerusalem, that was built as a City that is At unity with it self:
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but sin hath now so wounded the affections, that they are no longer enclined, or naturally able to execute the decrees of reason;
but since hath now so wounded the affections, that they Are no longer inclined, or naturally able to execute the decrees of reason;
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but as a ship is carried up and downe by the violence of the waves in a tempest at sea,
but as a ship is carried up and down by the violence of the waves in a tempest At sea,
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so a man is carried by the violence of his owne affections: hee is driven by them,
so a man is carried by the violence of his own affections: he is driven by them,
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as by strong and impetuous windes, upon many rocks.
as by strong and impetuous winds, upon many Rocks.
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Now the inferiour faculties of the soule resist the superiour, the affections (like seditious Tribunes) being alwayes ready to stir up commotions:
Now the inferior faculties of the soul resist the superior, the affections (like seditious Tribunes) being always ready to stir up commotions:
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I see another law in my members (saith S. Paul ) NONLATINALPHABET, warring against the law of my mind, Rom. 7.23. The affections are at warre with reason, and force it oftentimes to stoop to their unreasonable and unjust commands.I see Another law in my members (Says S. Paul), warring against the law of my mind, Rom. 7.23. The affections Are At war with reason, and force it oftentimes to stoop to their unreasonable and unjust commands.
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This is the first wound of the soule, which is called imbecilitas & naturalis infirmitas, imbecility and naturall infirmity.
This is the First wound of the soul, which is called imbecilitas & Naturalis Infirmitas, imbecility and natural infirmity.
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Secondly, It hath wounded the vnderstanding, for the vnderstanding did naturally apprehend truth without difficulty;
Secondly, It hath wounded the understanding, for the understanding did naturally apprehend truth without difficulty;
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and as the eye looketh upon a beautifull object, so the vnderstanding looked upon truth with delight and pleasure;
and as the eye looks upon a beautiful Object, so the understanding looked upon truth with delight and pleasure;
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and the more excellent and eminent the truths were, the greater pleasure had the vnderstanding in the contemplation of them:
and the more excellent and eminent the truths were, the greater pleasure had the understanding in the contemplation of them:
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It was not subject to be deluded by the false insinuations of any affection, but could upon deliberation clearly discern all naturall truths;
It was not Subject to be deluded by the false insinuations of any affection, but could upon deliberation clearly discern all natural truths;
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and as for those truths that were supernaturall and above its capacity, as many of them as were necessary to be known, were infused,
and as for those truths that were supernatural and above its capacity, as many of them as were necessary to be known, were infused,
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or revealed by God when he first created it:
or revealed by God when he First created it:
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But sin hath likewise so wounded the vnderstanding, as it can hardly apprehend its first principles without difficulty.
But since hath likewise so wounded the understanding, as it can hardly apprehend its First principles without difficulty.
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Now reason, like Achitophel, takes part with rebellious Absolom, the corrupt affections; and is apt to represent things to the will, not as they are in themselves, but as the affections please.
Now reason, like Ahithophel, Takes part with rebellious Absalom, the corrupt affections; and is apt to represent things to the will, not as they Are in themselves, but as the affections please.
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Now the vnderstanding is filled with ignorance and obscurity, and hath lost that knowledge that was revealed to our first parents,
Now the understanding is filled with ignorance and obscurity, and hath lost that knowledge that was revealed to our First Parents,
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and which should likewise have beene revealed to all their posterity, together with the light whereby it was able to judge and discern supernaturall truths.
and which should likewise have been revealed to all their posterity, together with the Light whereby it was able to judge and discern supernatural truths.
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So that there is a double ignorance in the vnderstanding, arising from a double defect and want in the soul. The first kind of ignorance ariseth from want of sufficient revelation;
So that there is a double ignorance in the understanding, arising from a double defect and want in the soul. The First kind of ignorance arises from want of sufficient Revelation;
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for, naturally, the vnderstanding cannot know the articles of faith.
for, naturally, the understanding cannot know the Articles of faith.
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God hath given to every thing a certain circuit, and determinate sphere of activity beyond which it cannot passe;
God hath given to every thing a certain circuit, and determinate sphere of activity beyond which it cannot pass;
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as fire can heate to a determinate distance, but cannot passe beyond that distance:
as fire can heat to a determinate distance, but cannot pass beyond that distance:
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The vnderstanding hath a sphere of activity too, it hath a naturall sufficiency to understand some truths, such as are of the law of nature,
The understanding hath a sphere of activity too, it hath a natural sufficiency to understand Some truths, such as Are of the law of nature,
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and such as it can come unto by the knowledge of the senses; but cannot passe beyond them to those that are supernaturall.
and such as it can come unto by the knowledge of the Senses; but cannot pass beyond them to those that Are supernatural.
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The second kind of ignorance ariseth from want of evidence after sufficient revelation, and is alwayes joyned with falshood, or doubt:
The second kind of ignorance arises from want of evidence After sufficient Revelation, and is always joined with falsehood, or doubt:
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Falshood ariseth from deception, when the vnderstanding apprehends errour for truth in things speculative;
Falsehood arises from deception, when the understanding apprehends error for truth in things speculative;
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or in things practicall, when it apprehends that goodnesse to be in some actions which is not;
or in things practical, when it apprehends that Goodness to be in Some actions which is not;
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and in others, that goodnesse to be wanting which is in them. Doubt ariseth from irresolution:
and in Others, that Goodness to be wanting which is in them. Doubt arises from irresolution:
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I speak not now of irresolution in matters of action, which belong properly to the will;
I speak not now of irresolution in matters of actium, which belong properly to the will;
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but of irresolution in matters of judgement, which belong to the vnderstanding: for, there is an irresolution in the will,
but of irresolution in matters of judgement, which belong to the understanding: for, there is an irresolution in the will,
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and an irresolution in the vnderstanding; as a Judge sometimes knowes the law, and yet suspends judgement out of partiality and affection;
and an irresolution in the understanding; as a Judge sometime knows the law, and yet suspends judgement out of partiality and affection;
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and this is called suspensio facti, a suspension of fact:
and this is called suspensio facti, a suspension of fact:
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and sometimes when reasons are equall on both sides, hee knowes not to whom the lawes incline,
and sometime when Reasons Are equal on both sides, he knows not to whom the laws incline,
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and so suspends judgement for want of evidence; and this is called suspensio juris, a suspension of right.
and so suspends judgement for want of evidence; and this is called suspensio Juris, a suspension of right.
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So it is likewise in the soul; sometimes a man knows what hee ought to doe,
So it is likewise in the soul; sometime a man knows what he ought to do,
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but yet, out of particular and private respects, resolves upon nothing;
but yet, out of particular and private respects, resolves upon nothing;
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here the suspense is in the will, and is answerable to that which in a Judge is called suspensio facti: and sometimes,
Here the suspense is in the will, and is answerable to that which in a Judge is called suspensio facti: and sometime,
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when arguments are equall on both sides, hee knowes not what to resolve upon for want of evidence;
when Arguments Are equal on both sides, he knows not what to resolve upon for want of evidence;
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here the suspence is in the vnderstanding, and is answerable to that which in a Judge is called suspensio juris: In the first case there is a conflict of severall desires;
Here the suspense is in the understanding, and is answerable to that which in a Judge is called suspensio Juris: In the First case there is a conflict of several Desires;
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in the last, a conflict of severall thoughts.
in the last, a conflict of several thoughts.
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And from this kind of irresolution proceed all doubts and scruples in matters of conscience, which although they be not joyned with falshood,
And from this kind of irresolution proceed all doubts and scruples in matters of conscience, which although they be not joined with falsehood,
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because the vnderstanding hath made no conclusion; yet they are alwayes joyned with ignorance.
Because the understanding hath made no conclusion; yet they Are always joined with ignorance.
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And this is the second wound of the soule, which is called Ignorantia & coecitas mentis, ignorance and blindnesse of mind.
And this is the second wound of the soul, which is called Ignorantia & coecitas mentis, ignorance and blindness of mind.
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Thirdly, It hath wounded the will, that supreme facultie of the soul, and mistresse of all the other;
Thirdly, It hath wounded the will, that supreme faculty of the soul, and mistress of all the other;
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for the will was once able to rule the affections, and to hold them all in subjection:
for the will was once able to Rule the affections, and to hold them all in subjection:
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it had a naturall power to love God, and a naturall inclination carrying all her desires towards him:
it had a natural power to love God, and a natural inclination carrying all her Desires towards him:
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But sin hath now wounded the will also, and deprived it of those naturall perfections wherewith it was created;
But since hath now wounded the will also, and deprived it of those natural perfections wherewith it was created;
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it is now inclined to love the creatures, and to desire and long after them more then after God.
it is now inclined to love the creatures, and to desire and long After them more then After God.
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Could wee but penetrate with our bodily eyes into the souls of men, and behold all the severall acts of their wills, wee should see an admirable diversity and multitude of desires,
Could we but penetrate with our bodily eyes into the Souls of men, and behold all the several acts of their wills, we should see an admirable diversity and multitude of Desires,
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but all fixt upon the creatures;
but all fixed upon the creatures;
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wee should see some desiring riches, others honour, others to spend their dayes in lust and pleasure;
we should see Some desiring riches, Others honour, Others to spend their days in lust and pleasure;
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we should see some transported with love, others with jealousie;
we should see Some transported with love, Others with jealousy;
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wee should see an infinite number of desires, but all pointed downwards towards transitory and earthly things.
we should see an infinite number of Desires, but all pointed downwards towards transitory and earthly things.
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How few are there whose desires fly upward? Who is there that will say, I desire to enjoy God,
How few Are there whose Desires fly upward? Who is there that will say, I desire to enjoy God,
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though it cost me my lust, my riches, mine honour, and all that I possesse? The name of happinesse is pleasing to our ears,
though it cost me my lust, my riches, mine honour, and all that I possess? The name of happiness is pleasing to our ears,
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but wee regard not the thing it selfe, or at least we pursue the shadow whilest the substance flies from us;
but we regard not the thing it self, or At least we pursue the shadow whilst the substance flies from us;
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our disordered passions do now so over-rule our wills, that wee preferre lies before truth, vice before vertue, the vain delights of the body before the true and solid contentments of the mind;
our disordered passion do now so overrule our wills, that we prefer lies before truth, vice before virtue, the vain delights of the body before the true and solid contentment's of the mind;
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wee preferre the spurious pleasures of our senses before those which are legitimate, which vertue receives and approves:
we prefer the spurious pleasures of our Senses before those which Are legitimate, which virtue receives and approves:
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Whilest wee should moderate our affections, and establish a durable and lasting peace within our selves, we rather give way to their disorders,
Whilst we should moderate our affections, and establish a durable and lasting peace within our selves, we rather give Way to their disorders,
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and suffer our happinesse to be interrupted by their excesse and riot.
and suffer our happiness to be interrupted by their excess and riot.
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Our wils are full of inordinate and unsatiable desires, and are become soft and plyable to evill,
Our wills Are full of inordinate and unsatiable Desires, and Are become soft and pliable to evil,
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but hard and impenetrable to every good motion.
but hard and impenetrable to every good motion.
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This is the third wound of the soul, which is called Malitia & duritas cordis, malice and hardnesse of heart.
This is the third wound of the soul, which is called Malitiam & duritas Cordis, malice and hardness of heart.
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And yet this is not all;
And yet this is not all;
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Sin hath made another wound in the soule, which troubles it worse then all the rest,
since hath made Another wound in the soul, which Troubles it Worse then all the rest,
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and that is in the conscience. In the spirituall conflict between sin and the soul, the conscience may say like Ahab, Take mee out of the battell, for I am wounded.
and that is in the conscience. In the spiritual conflict between since and the soul, the conscience may say like Ahab, Take me out of the battle, for I am wounded.
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There are two effects of sin, macula, & reatus, the stain of sin, and the guilt of sin;
There Are two effects of since, macula, & Rheatus, the stain of since, and the guilt of since;
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the stain of sin is that distemper and vitious inclination that sin leaveth behind it, and this adheres to the faculties before mentioned:
the stain of since is that distemper and vicious inclination that since Leaveth behind it, and this adheres to the faculties before mentioned:
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The guilt of sin is the obligation to punishment that lies upon every sinner after hee hath committed it:
The guilt of since is the obligation to punishment that lies upon every sinner After he hath committed it:
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for as hee that breaks the provinciall laws and customes of any common-wealth, is guilty of the punishment which the sanction and penalty of the law provides in that common-wealth;
for as he that breaks the provincial laws and customs of any commonwealth, is guilty of the punishment which the sanction and penalty of the law provides in that commonwealth;
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so he that sins against God, is guilty of the punishment appointed by his law:
so he that Sins against God, is guilty of the punishment appointed by his law:
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and this guilt adheres to the conscience. Thus sin hath wounded all the powers and faculties of the soul; not by any positive acts,
and this guilt adheres to the conscience. Thus since hath wounded all the Powers and faculties of the soul; not by any positive acts,
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as the Pelagians supposed a necessity; but by depriving it of that originall justice wherewith it was created:
as the Pelagians supposed a necessity; but by depriving it of that original Justice wherewith it was created:
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as a man may overthrow a building as well by taking away a pillar, as by applying outward force.
as a man may overthrow a building as well by taking away a pillar, as by applying outward force.
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The want of originall justice hath made the soul lame and imperfect:
The want of original Justice hath made the soul lame and imperfect:
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hee that hath one leg shorter then another, cannot chuse but halt, and goe unequally in his naturall motion;
he that hath one leg shorter then Another, cannot choose but halt, and go unequally in his natural motion;
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and the soul that is moved by Reason & Affections, tanquam à duobus pedibus inaequalibus, as by two unequall legs, cannot chuse but halt and goe unequally in its morall motion:
and the soul that is moved by Reason & Affections, tanquam à duobus pedibus inaequalibus, as by two unequal legs, cannot choose but halt and go unequally in its moral motion:
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for whilest it follows the motion of its longer leg, Reason, it riseth towards heaven;
for whilst it follows the motion of its longer leg, Reason, it Riseth towards heaven;
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but whilst it follows the motion of its shorter leg, the Affections, it falleth towards the earth:
but while it follows the motion of its shorter leg, the Affections, it falls towards the earth:
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God, to supply this inequality and defect, created the soul with originall justice, which did after a manner spiritualize the Affections,
God, to supply this inequality and defect, created the soul with original Justice, which did After a manner spiritualize the Affections,
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and kept the whole soul in such a frame and temper, that all her faculties moved towards heaven.
and kept the Whole soul in such a frame and temper, that all her faculties moved towards heaven.
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But man sinned, and God, as a just judgement, took from him that originall justice that upheld his nature,
But man sinned, and God, as a just judgement, took from him that original Justice that upheld his nature,
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for want whereof the soul is fallen into that decay, and become subject to those vvounds and defects that I have named.
for want whereof the soul is fallen into that decay, and become Subject to those wounds and defects that I have nam.
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This is every finners condition, and this was Davids condition, hee was wounded in all the powers and faculties of his soul; he was wounded in his affections, in his vnderstanding, in his will, and in his conscience; and all these wounds were the effects of originall sin.
This is every finners condition, and this was Davids condition, he was wounded in all the Powers and faculties of his soul; he was wounded in his affections, in his understanding, in his will, and in his conscience; and all these wounds were the effects of original since.
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But David had yet more vvounds, David had his personall and actuall sins;
But David had yet more wounds, David had his personal and actual Sins;
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which, although they did not wound new faculties (for originall sin had vvounded all before;) yet they made new vvounds:
which, although they did not wound new faculties (for original since had wounded all before;) yet they made new wounds:
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but if I should undertake to shew you all those wounds, I should undertake that which himself was not able to performe,
but if I should undertake to show you all those wounds, I should undertake that which himself was not able to perform,
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though more privie to his owne actions:
though more privy to his own actions:
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Who can tell (saith hee) how oft hee offendeth? His words have the forme of a question, Who can tell (Says he) how oft he offends? His words have the Form of a question,
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but the force of a peremptory assertion;
but the force of a peremptory assertion;
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for there are NONLATINALPHABET, (as the Philosopher speaks) questions which have the force of affirmative or negative propositions, and so hath this here:
for there Are, (as the Philosopher speaks) questions which have the force of affirmative or negative propositions, and so hath this Here:
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Davids Quis intelligit? is as much as Nullus intelligit; and if no man can number his sins,Davids Quis intelligit? is as much as Nullus intelligit; and if no man can number his Sins,
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then surely no man can number the vvounds of his soule, for every sinne is as deadly as the first, it vvounds as deep,
then surely no man can number the wounds of his soul, for every sin is as deadly as the First, it wounds as deep,
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though it vvounds not so many; and these wounds vvere dangerous, though but light in comparison of others:
though it wounds not so many; and these wounds were dangerous, though but Light in comparison of Others:
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for David had sins of presumption also, sins against his knowledge, and against his conscience;
for David had Sins of presumption also, Sins against his knowledge, and against his conscience;
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but those sins vvhich made the vvorst vvounds, and which he desires in my Text especially to have healed, were his adultery, and his murther.
but those Sins which made the worst wounds, and which he Desires in my Text especially to have healed, were his adultery, and his murder.
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In the next Psalm to my Text he complains of the bitternesse of those wounds;
In the next Psalm to my Text he complains of the bitterness of those wounds;
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Why art thou so full of heavinesse, O my soul, (saith he) and why art thou so disquieted within mee? here was heavinesse and disquietnesse in his soul, and all this the effect of those wounds: Why art thou so full of heaviness, Oh my soul, (Says he) and why art thou so disquieted within me? Here was heaviness and disquietness in his soul, and all this the Effect of those wounds:
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His adultery and murther were sins of an high nature, and most of all destructive to the soule: Whoso committeth adultery with a woman (saith Solomon ) lacketh understanding; hee that doth it destroyeth his owne soul, Prov. 6.31. Adultery (you see) destroyes the soul, it wounds it mortally:
His adultery and murder were Sins of an high nature, and most of all destructive to the soul: Whoso Committeth adultery with a woman (Says Solomon) lacketh understanding; he that does it Destroyeth his own soul, Curae 6.31. Adultery (you see) Destroys the soul, it wounds it mortally:
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and murther is no lesse destructive then adultery;
and murder is no less destructive then adultery;
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Yee know (saith Saint John ) that no murtherer hath eternall life abiding in him, 1 John 3.15. This sin doth not onely deprive the soul of health, but of life it selfe, it kils the soul outright:Ye know (Says Faint John) that no murderer hath Eternal life abiding in him, 1 John 3.15. This since does not only deprive the soul of health, but of life it self, it kills the soul outright:
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this made David complain, My wickednesses are gone over mine head, and are like a sore burden too heavie for mee to bear, Psal. 38.4.
this made David complain, My Wickednesses Are gone over mine head, and Are like a soar burden too heavy for me to bear, Psalm 38.4.
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The cruell and unnaturall homicide sheds his brothers bloud, and it falls upon the earth, and the earth seems to drink it up;
The cruel and unnatural homicide sheds his Brother's blood, and it falls upon the earth, and the earth seems to drink it up;
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and yet the word of God saith, that it rest upon the head of the murtherer,
and yet the word of God Says, that it rest upon the head of the murderer,
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and so it rested upon Davids head:
and so it rested upon Davids head:
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that bloud that ranne in Uriah's veins to preserve his life, sits now heavie upon Davids head to procure his death;
that blood that ran in Uriah's Veins to preserve his life, sits now heavy upon Davids head to procure his death;
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it was time for David to have his soul healed, it having so many deep and deadly wounds:
it was time for David to have his soul healed, it having so many deep and deadly wounds:
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And yet healing was scarce sufficient; for, in another Psalm, hee seems to require more;
And yet healing was scarce sufficient; for, in Another Psalm, he seems to require more;
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Create in me a clean heart, O God, (saith he) and renew a right spirit within me, Psal. 51.10.Create in me a clean heart, Oh God, (Says he) and renew a right Spirit within me, Psalm 51.10.
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All the faculties of his soul were so wounded by those sins, that he desireth not there a reparation, but a new creation.
All the faculties of his soul were so wounded by those Sins, that he Desires not there a reparation, but a new creation.
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And these sins considered in abstracto, simply and by themselves, did deeply wound his soul; but if we consider them in concreto, with all their adjuncts, we may find many circumstances that made his wounds the greater;
And these Sins considered in abstracto, simply and by themselves, did deeply wound his soul; but if we Consider them in Concrete, with all their adjuncts, we may find many Circumstances that made his wounds the greater;
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for David was NONLATINALPHABET, both a King and a Prophet; and, as a Prophet, was bound to instruct;
for David was, both a King and a Prophet; and, as a Prophet, was bound to instruct;
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as a King, to protect the lives and chastity of his subjects.
as a King, to Pact the lives and chastity of his subject's.
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For Bathsheba, something may be said in her excuse, for it was hard for her to resist the importunity of a King:
For Bathsheba, something may be said in her excuse, for it was hard for her to resist the importunity of a King:
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but all circumstances aggravate Davids sin;
but all Circumstances aggravate Davids sin;
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his holy profession, and the sword of justice which God had put into his hand to punish such offences, ought to have restrained himselfe from committing them.
his holy profession, and the sword of Justice which God had put into his hand to Punish such offences, ought to have restrained himself from committing them.
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This sin in David did not onely wound his owne soul, but it wounded the whole Church,
This since in David did not only wound his own soul, but it wounded the Whole Church,
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and laid it open to the calumnies and reproaches of the heathen:
and laid it open to the calumnies and Reproaches of the heathen:
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for, as S. Ambrose witnesseth, In the primitive times of the Church, when the contention was hot between the Christians and the heathen concerning the truth of religion, the heathen objected this against the Christians;
for, as S. Ambrose Witnesseth, In the primitive times of the Church, when the contention was hight between the Christians and the heathen Concerning the truth of Religion, the heathen objected this against the Christians;
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Ecce quomodo Christiani innocentiam sequuntur, fidem praeferunt, religionem venerantur, castitatem docent, quorum principes homicidia & adulteria fecisse produntur: Ecce quomodo Christians innocentiam sequuntur, fidem praeferunt, religionem venerantur, castitatem docent, quorum Princes homicidia & Adulteria To have made produntur:
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Behold (said they) how the Christians imbrace innocence, extoll faith, honour religion, teach chastity, whose chiefest masters were both murtherers and adulterers.
Behold (said they) how the Christians embrace innocence, extol faith, honour Religion, teach chastity, whose chiefest Masters were both murderers and Adulterers.
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But I will insist no longer upon these particulars, neither will I speak of his other sins appendant to these;
But I will insist no longer upon these particulars, neither will I speak of his other Sins appendant to these;
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of his making Uriah drunk, to conceal and palliate his adultery;
of his making Uriah drunk, to conceal and palliate his adultery;
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of his ingratitude, in rewarding Uriah with death, whose faithfull services ought to have been rewarded with honour;
of his ingratitude, in rewarding Uriah with death, whose faithful services ought to have been rewarded with honour;
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of his deep hypocrisie, in being present at the service of God, and offering sacrifice for the space of nine moneths together, polluted in the mean time with these horrible crimes:
of his deep hypocrisy, in being present At the service of God, and offering sacrifice for the Molle of nine months together, polluted in the mean time with these horrible crimes:
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these and the rest I will passe over, lest, as Shimei reviled him in his life,
these and the rest I will pass over, lest, as Shimei reviled him in his life,
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so I may seem to revile him after death. Saint Ambrose hath made an apologie in his defence;
so I may seem to revile him After death. Saint Ambrose hath made an apology in his defence;
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and, for my part, I will not make an invective against him:
and, for my part, I will not make an invective against him:
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God himself hath justified him, and then who shall condemn him? I have only named his principall sins, that (according as my Text requires) I might shew you the wounds of his soul: Now therefore I will leave him, and come to our selves.
God himself hath justified him, and then who shall condemn him? I have only nam his principal Sins, that (according as my Text requires) I might show you the wounds of his soul: Now Therefore I will leave him, and come to our selves.
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And first, since sin doth wound the soul, let us be carefull and watchfull over it;
And First, since since does wound the soul, let us be careful and watchful over it;
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for the soul is the most noble and excellent part of a man.
for the soul is the most noble and excellent part of a man.
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A man consists of two parts, a body, and a soul; and both these have their naturall beauty and excellency:
A man consists of two parts, a body, and a soul; and both these have their natural beauty and excellency:
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The excellency of the body (if wee consider the outward forme and workmanship) is very wonderfull;
The excellency of the body (if we Consider the outward Form and workmanship) is very wonderful;
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I will praise thee, (saith David ) for I am fearfully and wonderfully made, Psal. 139.14.I will praise thee, (Says David) for I am fearfully and wonderfully made, Psalm 139.14.
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He useth two termes here to expresse the rarity of this work, fearfully, and wonderfully; as if the structure of mans body were so artificially framed, that the sight thereof was not onely able to beget fear, but wonder and astonishment.
He uses two terms Here to express the rarity of this work, fearfully, and wonderfully; as if the structure of men body were so artificially framed, that the sighed thereof was not only able to beget Fear, but wonder and astonishment.
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And in the next verse he adds further; I am curiously wrought in the lowest parts of the earth:
And in the next verse he adds further; I am curiously wrought in the lowest parts of the earth:
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the Originall hath it, NONLATINALPHABET, that is, I am curiously imbroydered; as if mans body were made like a piece of Phrygian workmanship, being variously wrought with veins,
the Original hath it,, that is, I am curiously embroidered; as if men body were made like a piece of Phrygian workmanship, being variously wrought with Veins,
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and sinewes, and bones, and muscles:
and sinews, and bones, and muscles:
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so that wee have reason to be carefull of our bodies, and if they be wounded at any time, to make provision for their health.
so that we have reason to be careful of our bodies, and if they be wounded At any time, to make provision for their health.
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How much more then ought we to be carefull of our souls, whose excellency, like Benjamins messe, is five times as much as the excellency of the body? The soul of man is a divine substance, a rich and noble possession, the greatest gift and most precious that a man ever received from the liberall hand of his Creatour;
How much more then ought we to be careful of our Souls, whose excellency, like Benjamites mess, is five times as much as the excellency of the body? The soul of man is a divine substance, a rich and noble possession, the greatest gift and most precious that a man ever received from the liberal hand of his Creator;
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it is NONLATINALPHABET, as Gregory Nyssen: by it wee know the height, the breadth, and depth of the heavens, the number of the stars, their greatnesse, distances, & approaches.
it is, as Gregory Nyssen: by it we know the height, the breadth, and depth of the heavens, the number of the Stars, their greatness, distances, & Approaches.
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What should I speak of Divinity, Philosophy, the Mathematicks? What should I speak of History,
What should I speak of Divinity, Philosophy, the Mathematics? What should I speak of History,
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& Poesie, of all the Sciences and Arts, as well liberall, as mechanicall, the knowledge whereof wee attain unto by the benefit of the soul? By it, a man being but NONLATINALPHABET, (as Saint Chrysostome stiles him) a short creature, not above a yard and an halfe long, obtaines the government of the whole world:
& Poesy, of all the Sciences and Arts, as well liberal, as mechanical, the knowledge whereof we attain unto by the benefit of the soul? By it, a man being but, (as Saint Chrysostom stile him) a short creature, not above a yard and an half long, obtains the government of the Whole world:
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By it, the Patriarchs, Prophets, and Apostles spake unto God, received divine revelations, learned many secret and ineffable mysteries,
By it, the Patriarchs, prophets, and Apostles spoke unto God, received divine revelations, learned many secret and ineffable Mysteres,
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and knew upon earth what things were done in heaven. Hee that knoweth not the worth of this jewell, may undervalue it;
and knew upon earth what things were done in heaven. He that Knoweth not the worth of this jewel, may undervalue it;
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but a skilfull Jeweller that knowes the properties and excellencie of it, will prize it above the whole world. Such a Jeweller is God;
but a skilful Jeweller that knows the properties and excellency of it, will prize it above the Whole world. Such a Jeweller is God;
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who, for the desire he had to those jewels, assumed our humane nature;
who, for the desire he had to those Jewels, assumed our humane nature;
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and when he could not have them at a cheaper rate, hee tooke them in exchange for his own bloud.
and when he could not have them At a cheaper rate, he took them in exchange for his own blood.
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Such Jewelers are the Angels, which watch continually over mens souls, that they may keep and preserve these jewels deputed to their custody.
Such Jewellers Are the Angels, which watch continually over men's Souls, that they may keep and preserve these Jewels deputed to their custody.
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And such a Jeweller (if I may lawfully rank him in this place) is the Divell, who, to get these jewels, goes about continually, and compasseth the whole earth.
And such a Jeweller (if I may lawfully rank him in this place) is the devil, who, to get these Jewels, Goes about continually, and Compasseth the Whole earth.
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Seeing the soule then is of so great excellencie, let us be carefull and watchfull over it;
Seeing the soul then is of so great excellency, let us be careful and watchful over it;
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let us not suffer such a divine, learned, noble and active creature to perish by our negligence.
let us not suffer such a divine, learned, noble and active creature to perish by our negligence.
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Secondly, Seeing sin doth wound the soul, let it be our chiefest care to avoid sin;
Secondly, Seeing since does wound the soul, let it be our chiefest care to avoid since;
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let us not set our affections upon it, but flye from it as from a deadly enemy.
let us not Set our affections upon it, but fly from it as from a deadly enemy.
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The world sets too high a price upon her owne beauty; for her fairest things are but imperfect and defective:
The world sets too high a price upon her own beauty; for her Fairest things Are but imperfect and defective:
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her wisdome is but foolishnesse, her light but darknesse, her riches but poverty:
her Wisdom is but foolishness, her Light but darkness, her riches but poverty:
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What shall wee say then of her deformities? her pride, ambition, lust, and all her other vices (which men falsly think pleasures,
What shall we say then of her deformities? her pride, ambition, lust, and all her other vices (which men falsely think pleasures,
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but are indeed the price of their souls ) are so far from being good, as they are the worst of evils:
but Are indeed the price of their Souls) Are so Far from being good, as they Are the worst of evils:
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for, how can wee reckon those among the number of good things, which destroy the soul? God is the life of the soul, let us set our affections upon him:
for, how can we reckon those among the number of good things, which destroy the soul? God is the life of the soul, let us Set our affections upon him:
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Why should wee turn from God, who is the substance, and run after creatures, which are but images and imperfect adumbrations of his beauty? Why should wee embrace the shadow,
Why should we turn from God, who is the substance, and run After creatures, which Are but Images and imperfect adumbrations of his beauty? Why should we embrace the shadow,
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and let the substance go? It hath pleased God to condescend so much as to love the soul, and to contract it to himselfe in a sacred and spirituall marriage: the soul is Gods wife;
and let the substance go? It hath pleased God to condescend so much as to love the soul, and to contract it to himself in a sacred and spiritual marriage: the soul is God's wife;
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and God, like an indulgent and loving husband, hath given her all the creatures to be her servants:
and God, like an indulgent and loving husband, hath given her all the creatures to be her Servants:
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but the soul oftentimes sets her affections upon the creatures, as Potiphars wife set her affections upon her servant Joseph; and the creatures, as if they were sensible of the injury which the soul offers to God, fly from the soul, as Joseph fled from his mistresse:
but the soul oftentimes sets her affections upon the creatures, as Potiphars wife Set her affections upon her servant Joseph; and the creatures, as if they were sensible of the injury which the soul offers to God, fly from the soul, as Joseph fled from his mistress:
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riches, and honours, and worldly delights do oftentimes fly from the soul that pursues them, as if they were unwilling to be the causes of her adultery:
riches, and honours, and worldly delights do oftentimes fly from the soul that pursues them, as if they were unwilling to be the Causes of her adultery:
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Let us not then fly after our owne destruction, or set our affections upon those things whose love brings death, not health to the soul. In heaven there are none of those delights which worldly men use most to admire,
Let us not then fly After our own destruction, or Set our affections upon those things whose love brings death, not health to the soul. In heaven there Are none of those delights which worldly men use most to admire,
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and for which they are wont most to hazzard their souls; and yet there is perfect and true happinesse.
and for which they Are wont most to hazard their Souls; and yet there is perfect and true happiness.
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Can wee not then want those things here for a little while, and not think our selves miserable, which in heaven wee shall want for ever,
Can we not then want those things Here for a little while, and not think our selves miserable, which in heaven we shall want for ever,
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and yet be most perfectly and truely happy? Mee thinks wee should rather set our affections upon God, who is the bridegroom of our souls, and who loves us in that excesse, that it is impossible wee should return him equall love:
and yet be most perfectly and truly happy? Me thinks we should rather Set our affections upon God, who is the bridegroom of our Souls, and who loves us in that excess, that it is impossible we should return him equal love:
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yet, though wee cannot love him equally, let us love him again with the best affection that we can;
yet, though we cannot love him equally, let us love him again with the best affection that we can;
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and, as it did not grieve us to leave the delights of children after wee became men;
and, as it did not grieve us to leave the delights of children After we became men;
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so, let it not grieve us to leave the delights of worldly men after wee be advanced to this sacred and holy union with God.
so, let it not grieve us to leave the delights of worldly men After we be advanced to this sacred and holy Union with God.
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And so much of the first part of my Text, which is Designatio partis vulneratae; Davids discovery of the wounded part.
And so much of the First part of my Text, which is Designatio partis vulneratae; Davids discovery of the wounded part.
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I come now to the second, that is, Petitio remedii, his prayer and petition for a remedy: Heal my soule.
I come now to the second, that is, Petitio remedii, his prayer and petition for a remedy: Heal my soul.
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I have showne you already that David was wounded in all the faculties of his soul;
I have shown you already that David was wounded in all the faculties of his soul;
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and therefore this petition must be applyed to all:
and Therefore this petition must be applied to all:
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and first, to the affections; Heal my affections: For, except the affections be healed, their distempers work upon the whole soul.
and First, to the affections; Heal my affections: For, except the affections be healed, their distempers work upon the Whole soul.
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A wound in any one part of the body infects the whole; if one member suffer, all the members suffer with it;
A wound in any one part of the body infects the Whole; if one member suffer, all the members suffer with it;
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not onely because of the sympathy which one part hath with another, but because the bloud, passing through the infected place, carrieth with it some of the corrupt humors:
not only Because of the Sympathy which one part hath with Another, but Because the blood, passing through the infected place, Carrieth with it Some of the corrupt humours:
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so it is likewise in the soule, if one faculty suffers, all the faculties suffer with it, not onely by reason of the sympathy which one faculty hath with another;
so it is likewise in the soul, if one faculty suffers, all the faculties suffer with it, not only by reason of the Sympathy which one faculty hath with Another;
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but because there is a mutuall influence between them, by transfusion of their qualities into one another;
but Because there is a mutual influence between them, by transfusion of their qualities into one Another;
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for, Reason is corrupted by the affections, as bloud is corrupted by an ulcerous part of the body,
for, Reason is corrupted by the affections, as blood is corrupted by an ulcerous part of the body,
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and infects both the Understanding and the Will by their contagion. David found this by experience;
and infects both the Understanding and the Will by their contagion. David found this by experience;
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for the sensitive part made the rationall to transgresse;
for the sensitive part made the rational to transgress;
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NONLATINALPHABET, as Saint Chrysostome: The first hurt which hee received was at the eye, and from thence it was derived to the heart;
, as Saint Chrysostom: The First hurt which he received was At the eye, and from thence it was derived to the heart;
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his affections corrupted his vnderstanding and his will, and therefore his affections must first be healed. Heal my soul, that is, change my affections; for the soul cannot be healed till the affections be changed.
his affections corrupted his understanding and his will, and Therefore his affections must First be healed. Heal my soul, that is, change my affections; for the soul cannot be healed till the affections be changed.
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There is an outward healing, and there is an inward healing; the inward healing causeth a true and reall change in the affections, the outward healing causeth a change only in outward appearance,
There is an outward healing, and there is an inward healing; the inward healing Causes a true and real change in the affections, the outward healing Causes a change only in outward appearance,
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and doth not properly heal the wound, but cover it: for, after this outward healing, the wound is still as great, and the danger greater;
and does not properly heal the wound, but cover it: for, After this outward healing, the wound is still as great, and the danger greater;
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as a wound which is healed in the outward skin and superficies of the body,
as a wound which is healed in the outward skin and superficies of the body,
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if it bleed inwardly, is so much the more dangerous, by how much it is more inward and unsuspected.
if it bleed inwardly, is so much the more dangerous, by how much it is more inward and unsuspected.
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Now this outward healing is wrought divers wayes:
Now this outward healing is wrought diverse ways:
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First, by time: In old age divers affections seem to be healed, the flame of lust seems to be extinguished;
First, by time: In old age diverse affections seem to be healed, the flame of lust seems to be extinguished;
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and yet in many it is not extinguished, though it burne lesse violently, or seems not to burn at all.
and yet in many it is not extinguished, though it burn less violently, or seems not to burn At all.
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Tutò tractatur serpens dum riget frigore; non deest illi venenum, sed torpet: Tutò tractatur serpens dum riget Frigor; non deest illi venenum, sed torpet:
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a serpent cannot sting whilest his members are numb with cold, and yet hee wants not poyson,
a serpent cannot sting whilst his members Are numb with cold, and yet he Wants not poison,
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but strength to shoot it forth:
but strength to shoot it forth:
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and there are many, because of the coldnesse proper to old age, want strength to execute,
and there Are many, Because of the coldness proper to old age, want strength to execute,
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but not vitious affections to move them to all uncleannesse;
but not vicious affections to move them to all uncleanness;
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had they sufficient heat to cherish their corrupt affections, they are not so healed, but that they would soon break into their former extravagancies and excesse of lust.
had they sufficient heat to cherish their corrupt affections, they Are not so healed, but that they would soon break into their former extravagancies and excess of lust.
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Secondly, by place: Hee that lives in a cloister or call, where the affections want outward objects to vvork upon them, may think himselfe healed, and the vvorld may think him a new man;
Secondly, by place: He that lives in a cloister or call, where the affections want outward objects to work upon them, may think himself healed, and the world may think him a new man;
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and yet his affections may be still the same.
and yet his affections may be still the same.
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That fire vvhich is buryed in ashes, shevves not the same fury vvhich another fire doth, that meets vvith fit matter to kindle it;
That fire which is buried in Ashes, shows not the same fury which Another fire does, that meets with fit matter to kindle it;
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not because it hath lost its naturall property, but because it vvants like nourishment:
not Because it hath lost its natural property, but Because it Wants like nourishment:
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and many that live in retirement, sequestred from all worldly affairs, abstain from many wrongs and insolencies that other men commit;
and many that live in retirement, sequestered from all worldly affairs, abstain from many wrongs and insolences that other men commit;
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not because their affections are lesse furiously enclined to doe wrong, but because they want the same outward matter to incense and kindle them.
not Because their affections Are less furiously inclined to do wrong, but Because they want the same outward matter to incense and kindle them.
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Thirdly, by the persons among whom we live:
Thirdly, by the Persons among whom we live:
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They that live in a well-ordered Common-wealth, where the care and vigilance of the Magistrate suppresseth all vice;
They that live in a well-ordered Commonwealth, where the care and vigilance of the Magistrate suppresses all vice;
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or they that converse daily with good men;
or they that converse daily with good men;
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may, in the former case for fear, in the later, for shame, abstaine from all notorious and infamous sins;
may, in the former case for Fear, in the later, for shame, abstain from all notorious and infamous Sins;
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and may seem (both to themselves and others) to be just, patient, chaste, and temperate;
and may seem (both to themselves and Others) to be just, patient, chaste, and temperate;
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and yet not have their affections healed. As stones that lie in the top of an high tower have not lost their weight and naturall inclination to descend downeward,
and yet not have their affections healed. As stones that lie in the top of an high tower have not lost their weight and natural inclination to descend downward,
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but are sustained by the other parts of the building: so there are some supported by others, not by the soundnesse of their own affections.
but Are sustained by the other parts of the building: so there Are Some supported by Others, not by the soundness of their own affections.
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But this outward healing is not here meant: David desired to have his affections changed and healed inwardly;
But this outward healing is not Here meant: David desired to have his affections changed and healed inwardly;
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which neither time, nor place, nor the persons that were about him could effect: it is onely grace can heal the affections inwardly;
which neither time, nor place, nor the Persons that were about him could Effect: it is only grace can heal the affections inwardly;
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and so grace is here the subject matter of his petition;
and so grace is Here the Subject matter of his petition;
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for the wounds of sin are too deep to be healed by any means lesse powerfull then grace:
for the wounds of since Are too deep to be healed by any means less powerful then grace:
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And if man in his innocency, having supernaturall gifts, continued not long in the purity of his nature;
And if man in his innocency, having supernatural Gifts, continued not long in the purity of his nature;
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how much lesse shall wounded nature, without supernaturall gifts, recover her former purity? Yet I deny not,
how much less shall wounded nature, without supernatural Gifts, recover her former purity? Yet I deny not,
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but that a man may, by the help of nature, obtain habits that may have an inward operation upon the soule,
but that a man may, by the help of nature, obtain habits that may have an inward operation upon the soul,
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and may change the affections in some degree; but in a degree so weak and imperfect as can never bring him to salvation.
and may change the affections in Some degree; but in a degree so weak and imperfect as can never bring him to salvation.
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A man may by the strength of Reason, assisted only by the generall ordinary concourse, acquire habits of vertue,
A man may by the strength of Reason, assisted only by the general ordinary concourse, acquire habits of virtue,
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and those habits may cause a readinesse in the affections to turn to vertuous actions: yet those acts of vertue will differ much from those that spring from grace.
and those habits may cause a readiness in the affections to turn to virtuous actions: yet those acts of virtue will differ much from those that spring from grace.
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Actions that spring from nature, if they be done out of a love to honesty, and be without the mixture of all private respects, may have a morall goodnesse;
Actions that spring from nature, if they be done out of a love to honesty, and be without the mixture of all private respects, may have a moral Goodness;
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and I think they may truely be called vertues:
and I think they may truly be called Virtues:
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yet actions that spring from grace will as far excell them, as domestick fruits that are kept and fomented by an husbandman, excell those that grow naturally in the woods and open fields:
yet actions that spring from grace will as Far excel them, as domestic fruits that Are kept and fomented by an husbandman, excel those that grow naturally in the woods and open fields:
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for grace changes the affections more powerfully, and so makes the work, which is partly measured by the affections, to be of greater value.
for grace changes the affections more powerfully, and so makes the work, which is partly measured by the affections, to be of greater valve.
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Our Saviour Christ, having examined this matter by his infallible scrutiny, ascribes more worth to a small gift which a poor widow brought into the treasurie,
Our Saviour christ, having examined this matter by his infallible scrutiny, ascribes more worth to a small gift which a poor widow brought into the treasury,
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then to the large gifts of many rich men;
then to the large Gifts of many rich men;
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Of a truth (saith hee) I say unto you, that this poor widow hath cast in more then they all, Luk. 21.3. They from their great heaps brought great gifts, shee from a small heap brought onely two mites;Of a truth (Says he) I say unto you, that this poor widow hath cast in more then they all, Luk. 21.3. They from their great heaps brought great Gifts, she from a small heap brought only two mites;
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and yet our Saviour Christ, having weighed all their charity against hers, found, that many graines would not make them equall:
and yet our Saviour christ, having weighed all their charity against hers, found, that many grains would not make them equal:
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for, though their gifts were voluntary as well as hers, yet they were not so much voluntary,
for, though their Gifts were voluntary as well as hers, yet they were not so much voluntary,
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because their affections were not so ready; for the affections work upon the Will:
Because their affections were not so ready; for the affections work upon the Will:
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when the affections are not ready, retardunt, si non impediunt voluntatem, they hinder and stop the Will,
when the affections Are not ready, retardunt, si non impediunt voluntatem, they hinder and stop the Will,
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if they doe not divert her from a right course.
if they do not divert her from a right course.
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There being then great difference between nature and grace in working upon the affections, their effects must needs be different:
There being then great difference between nature and grace in working upon the affections, their effects must needs be different:
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Nature may cause some change in the affections, and perfect them in some degree;
Nature may cause Some change in the affections, and perfect them in Some degree;
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but grace changes the affections powerfully, and makes them as it were new affections: If any man be in Christ (saith Saint Paul ) hee is a new creature;
but grace changes the affections powerfully, and makes them as it were new affections: If any man be in christ (Says Faint Paul) he is a new creature;
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old things are passed away, behold all things are become new, 2 Corinth. 5.17. And yet grace doth not totally heal the affections in this world:old things Are passed away, behold all things Are become new, 2 Corinth. 5.17. And yet grace does not totally heal the affections in this world:
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there is but a partiall healing here, the flesh lusteth against the spirit in the best men;
there is but a partial healing Here, the Flesh Lusteth against the Spirit in the best men;
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lustfull, ambitious, covetous, and an innumerable company of unlawfull thoughts and desires will sometimes arise in every man:
lustful, ambitious, covetous, and an innumerable company of unlawful thoughts and Desires will sometime arise in every man:
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they which have obtained the greatest measure of grace, had never sufficient to exsiccate and dry up the streames of those impurities;
they which have obtained the greatest measure of grace, had never sufficient to exsiccate and dry up the streams of those Impurities;
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yet this is our comfort, those wounds that remaine are not left for our destruction, but our tryall;
yet this is our Comfort, those wounds that remain Are not left for our destruction, but our trial;
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the danger and deadlinesse of them is taken away, although they be not perfectly healed. As God left the Egyptians, and the Jebusites, and the Ammonites amongst the people of Israel, not to consume his people, but to prove them;
the danger and deadliness of them is taken away, although they be not perfectly healed. As God left the egyptians, and the Jebusites, and the Ammonites among the people of Israel, not to consume his people, but to prove them;
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so hee leaves severall kinds of concupiscence in his children, not to destroy us, but to try whether wee will abstain from sin for his sake,
so he leaves several Kinds of concupiscence in his children, not to destroy us, but to try whither we will abstain from since for his sake,
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when our affections move us to the contrary:
when our affections move us to the contrary:
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and as Joshua, having overcome the five Kings that combined against the Israelites, did not presently put them to death,
and as joshua, having overcome the five Kings that combined against the Israelites, did not presently put them to death,
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but kept them in a cave, that hee might put them to death afterwards in the sight of all the people with greater triumph;
but kept them in a cave, that he might put them to death afterwards in the sighed of all the people with greater triumph;
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so God, having by his grace subdued the concupiscence and inordinatenesse of the affections, doth not presently destroy them,
so God, having by his grace subdued the concupiscence and inordinateness of the affections, does not presently destroy them,
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but keeps them a while in bondage, deprived of their wonted liberty, that he may destroy them afterwards in the sight of all the world with greater glory.
but keeps them a while in bondage, deprived of their wonted liberty, that he may destroy them afterwards in the sighed of all the world with greater glory.
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At the generall judgement, when this corruptible shall put on incorruption, and this mortall shall put on immortality, all inordinatenesse shall be destroyed, the affections shall be totally healed; then the soule,
At the general judgement, when this corruptible shall put on incorruption, and this Mortal shall put on immortality, all inordinateness shall be destroyed, the affections shall be totally healed; then the soul,
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like the sick man in the Gospel, shall take up his bed and walk;
like the sick man in the Gospel, shall take up his Bed and walk;
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it shall take the body, wherein it lay sick as in a bed, and carry it where it please;
it shall take the body, wherein it lay sick as in a Bed, and carry it where it please;
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portabit lectum à quo ante portatus fuerat, it shall carry that whereby it selfe was carried;portabit lectum à quo ante portatus fuerat, it shall carry that whereby it self was carried;
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then the flesh shall yeeld to the spirit, and shall rejoyce to be overcome.
then the Flesh shall yield to the Spirit, and shall rejoice to be overcome.
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In the mean time, the concupiscence and inordinatenesse of our affections are so healed, that they cease to reigne,
In the mean time, the concupiscence and inordinateness of our affections Are so healed, that they cease to Reign,
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though they cease not to be;
though they cease not to be;
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we may by the help of grace subdue our affections, though wee cannot keep them from rebellion.
we may by the help of grace subdue our affections, though we cannot keep them from rebellion.
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And this is the first thing to which Davids petition must be applyed; namely, to the affections.
And this is the First thing to which Davids petition must be applied; namely, to the affections.
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Now in the next place, this petition must be applied to the vnderstanding, Heal my vnderstanding: for the wound of Ignorance is as great as the wound of Infirmity,
Now in the next place, this petition must be applied to the understanding, Heal my understanding: for the wound of Ignorance is as great as the wound of Infirmity,
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and therefore that must be healed too, or else the soul will be never the better.
and Therefore that must be healed too, or Else the soul will be never the better.
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And here two things are required;
And Here two things Are required;
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for, as I shewed you before, there is a double Ignorance in the vnderstanding, arising from a double defect and want in the soule;
for, as I showed you before, there is a double Ignorance in the understanding, arising from a double defect and want in the soul;
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the first ariseth for want of sufficient revelation, the soul having lost the knowledge of those truths that were revealed by God to our first parents.
the First arises for want of sufficient Revelation, the soul having lost the knowledge of those truths that were revealed by God to our First Parents.
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The second ariseth for want of evidence after sufficient revelation, the vnderstanding being not able of it selfe to assent to revealed truths without some light given her by God, whereby it may discover the certainty of them.
The second arises for want of evidence After sufficient Revelation, the understanding being not able of it self to assent to revealed truths without Some Light given her by God, whereby it may discover the certainty of them.
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And therefore two things are required, I say, to heale these two kindes of Ignorance; The first is divine revelation. The second is divine illumination.
And Therefore two things Are required, I say, to heal these two Kinds of Ignorance; The First is divine Revelation. The second is divine illumination.
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The first thing necessary to heal the wound of Ignorance is divine revelation: The articles of faith must be revealed immediately by God himselfe,
The First thing necessary to heal the wound of Ignorance is divine Revelation: The Articles of faith must be revealed immediately by God himself,
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as they were to the Patriarchs and the Apostles;
as they were to the Patriarchs and the Apostles;
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or mediately by the working and administration of the Church, or else they can never be known;
or mediately by the working and administration of the Church, or Else they can never be known;
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Thou art blessed, Simon Barjona, (saith our Saviour Christ unto Saint Peter ) for flesh and bloud bath not revealed this unto thee, Thou art blessed, Simon Barjona, (Says our Saviour christ unto Saint Peter) for Flesh and blood both not revealed this unto thee,
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but my Father which is in heaven, Matth. 16.16. The revelations of flesh and bloud doe rather inlarge, then heal the wound of Ignorance.but my Father which is in heaven, Matthew 16.16. The revelations of Flesh and blood do rather enlarge, then heal the wound of Ignorance.
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Whilest Solomon followed the revelations of flesh and bloud, hee lost that knowledge that was before revealed;
Whilst Solomon followed the revelations of Flesh and blood, he lost that knowledge that was before revealed;
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and as formerly for wisdome and knowledge, so afterward for simplicitie and foolishnesse, hee became a second time the wonder and amazement of the world.
and as formerly for Wisdom and knowledge, so afterwards for simplicity and foolishness, he became a second time the wonder and amazement of the world.
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The mysteries of faith must be revealed from above, or they can never be revealed;
The Mysteres of faith must be revealed from above, or they can never be revealed;
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No man knoweth the Son (saith our Saviour Christ) but the Father; neither knoweth any man the Father, but the Son, No man Knoweth the Son (Says our Saviour christ) but the Father; neither Knoweth any man the Father, but the Son,
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and hee to whom the Son will reveale him, Matth. 11.27.and he to whom the Son will reveal him, Matthew 11.27.
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The second thing necessary to heale the wound of Ignorance is divine illumination: for, after the articles of faith be revealed,
The second thing necessary to heal the wound of Ignorance is divine illumination: for, After the Articles of faith be revealed,
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if there be not something else added to make the truth evident, the vnderstanding will either be deceived by falshood,
if there be not something Else added to make the truth evident, the understanding will either be deceived by falsehood,
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or else perplexed by doubts and scruples.
or Else perplexed by doubts and scruples.
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The eye cannot discern an object, though present, except there be light to make it visible:
The eye cannot discern an Object, though present, except there be Light to make it visible:
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and although the articles of faith be sufficiently presented to the vnderstanding by supernaturall revelation;
and although the Articles of faith be sufficiently presented to the understanding by supernatural Revelation;
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yet if there be not a supernaturall light too, to make the truth evident, the wound of Ignorance cannot be healed. Naturall Reason is too weak to enlighten the soule sufficiently:
yet if there be not a supernatural Light too, to make the truth evident, the wound of Ignorance cannot be healed. Natural Reason is too weak to enlighten the soul sufficiently:
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for, as Noah's dove could find no rest in the air for the sole of her foot;
for, as Noah's dove could find no rest in the air for the sole of her foot;
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so when the vnderstanding enters into contemplation of supernaturall truths, as in the thin and subtile air, it can find nothing to rest on:
so when the understanding enters into contemplation of supernatural truths, as in the thin and subtle air, it can find nothing to rest on:
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or, as Saint Peter had sunk when hee walked upon the sea, if our Saviour Christ had not upholden him with his hands;
or, as Saint Peter had sunk when he walked upon the sea, if our Saviour christ had not upholden him with his hands;
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so the vnderstanding sinks when it walks upon the deep ocean of supernaturall truths, if it be not upholden by divine assistance.
so the understanding sinks when it walks upon the deep Ocean of supernatural truths, if it be not upholden by divine assistance.
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And yet, as Reason may move the affections in order to supernaturall goodnesse, but cannot heal their infirmity;
And yet, as Reason may move the affections in order to supernatural Goodness, but cannot heal their infirmity;
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so it can likewise enlighten the vnderstanding in order to supernaturall truths, but cannot heal its ignorance.
so it can likewise enlighten the understanding in order to supernatural truths, but cannot heal its ignorance.
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The light of Reason may make supernaturall truths so evident to the vnderstanding, that a man may think his faith perfect in all respects;
The Light of Reason may make supernatural truths so evident to the understanding, that a man may think his faith perfect in all respects;
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and yet it may be perfect in nothing.
and yet it may be perfect in nothing.
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The ancient Fathers of the Church, in their Apologies for Christian religion, alledge many reasons which may make a naturall man beleeve the articles of our Christian faith.
The ancient Father's of the Church, in their Apologies for Christian Religion, allege many Reasons which may make a natural man believe the Articles of our Christian faith.
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The miracles which were wrought by the Apostles have given their doctrine such authority, that a naturall man cannot but assent unto it,
The Miracles which were wrought by the Apostles have given their Doctrine such Authority, that a natural man cannot but assent unto it,
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unlesse his vnderstanding be carried away by some private respect and interest of his own: And hee that hath this assent may think his understanding is enlightened and healed sufficiently;
unless his understanding be carried away by Some private respect and Interest of his own: And he that hath this assent may think his understanding is enlightened and healed sufficiently;
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but hee deceives himself, like the Syrians, which thought they had been in the way to the Prophet, when they were in the midst of Samaria;
but he deceives himself, like the Syrians, which Thought they had been in the Way to the Prophet, when they were in the midst of Samaria;
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or like Sauls messengers, which thought they had found David, when they found but an image in his place:
or like Saul's messengers, which Thought they had found David, when they found but an image in his place:
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For this faith that springs from naturall Reason is but imago & simulacrum fidei, the image and representation of true faith;
For this faith that springs from natural Reason is but imago & simulacrum fidei, the image and representation of true faith;
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it is like it in shew, but differeth much from it in essence.
it is like it in show, but differeth much from it in essence.
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For there are two properties essentiall to true faith, which nothing but the light of grace can work in the soul.
For there Are two properties essential to true faith, which nothing but the Light of grace can work in the soul.
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The first is certainty: Nothing but the light of grace can work in us such a certainty as is essentiall to true faith.
The First is certainty: Nothing but the Light of grace can work in us such a certainty as is essential to true faith.
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Hee that beleeves a thing certainly, must have some infallible motive, cui falsum subesse non potest, in which there can be no errour or delusion;
He that believes a thing Certainly, must have Some infallible motive, cui falsum Subesse non potest, in which there can be no error or delusion;
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for an uncertaine motive can give a man no assurance of that which he beleeves: Certainty of faith alwayes supposeth a certain and infallible motive upon which it is built.
for an uncertain motive can give a man no assurance of that which he believes: Certainty of faith always Supposeth a certain and infallible motive upon which it is built.
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Now concerning the articles of our faith, nothing but the light of grace can give us an infallible motive of their truth;
Now Concerning the Articles of our faith, nothing but the Light of grace can give us an infallible motive of their truth;
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for many of them being above Reason, cannot by the light of Reason be made evident.
for many of them being above Reason, cannot by the Light of Reason be made evident.
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But some perhaps will say, A naturall man, by the light of Reason, may beleeve the Scriptures to be true,
But Some perhaps will say, A natural man, by the Light of Reason, may believe the Scriptures to be true,
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and to be the word of God, and so may have an infallible motive:
and to be the word of God, and so may have an infallible motive:
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For hee that beleeves the articles of faith because they are grounded upon the authority of Gods word, hath a sure and certain motive of their truth, it being impossible that any falshood should proceed from God. To this I answer:
For he that believes the Articles of faith Because they Are grounded upon the Authority of God's word, hath a sure and certain motive of their truth, it being impossible that any falsehood should proceed from God. To this I answer:
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Although a naturall man may beleeve the Scriptures to be true, and to be the word of God,
Although a natural man may believe the Scriptures to be true, and to be the word of God,
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yet his faith concerning this matter is but an historicall kind of faith, and is grounded upon deceitfull and uncertain motives:
yet his faith Concerning this matter is but an historical kind of faith, and is grounded upon deceitful and uncertain motives:
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and therefore though the Scriptures be an infallible motive to those that have certaine grounds to beleeve them to be true,
and Therefore though the Scriptures be an infallible motive to those that have certain grounds to believe them to be true,
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and to be the word of God; yet they can be no infallible motive to him that hath not such grounds:
and to be the word of God; yet they can be no infallible motive to him that hath not such grounds:
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for they that are not sure that the Scriptures are true, and that they are the word of God, cannot be sure that any thing is true which they prove from them.
for they that Are not sure that the Scriptures Are true, and that they Are the word of God, cannot be sure that any thing is true which they prove from them.
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Now a naturall man cannot, from the light of Reason, have any other but uncertain and deceitfull grounds concerning the truth of Scripture;
Now a natural man cannot, from the Light of Reason, have any other but uncertain and deceitful grounds Concerning the truth of Scripture;
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for hee beleeves them to be true, and to be the word of God, either from the tradition of the Church, from the miracles which were wrought by the Apostles,
for he believes them to be true, and to be the word of God, either from the tradition of the Church, from the Miracles which were wrought by the Apostles,
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or from some other humane motive; in which, although there be great probability, yet there can be no infallibility.
or from Some other humane motive; in which, although there be great probability, yet there can be no infallibility.
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Such grounds as these can give him no such assurance as excludes all possibility of deceit;
Such grounds as these can give him not such assurance as excludes all possibility of deceit;
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he hath but an historicall faith of the truth of Scripture, and so can have but an historicall certainty. But the light of grace shewes us infallibly the truth of Scripture, it gives us an experimentall knowledge of it,
he hath but an historical faith of the truth of Scripture, and so can have but an historical certainty. But the Light of grace shows us infallibly the truth of Scripture, it gives us an experimental knowledge of it,
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and makes us as it were to see it with our eyes:
and makes us as it were to see it with our eyes:
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so that there is as great a difference between the faith that a man hath from the light of Reason,
so that there is as great a difference between the faith that a man hath from the Light of Reason,
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and that which hee hath afterward from the light of grace, as there was between the faith which the Samaritans had of our Saviour Christ from the speech of the woman,
and that which he hath afterwards from the Light of grace, as there was between the faith which the Samaritans had of our Saviour christ from the speech of the woman,
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and that which they had afterwards when they saw him with their eyes.
and that which they had afterwards when they saw him with their eyes.
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The second property essentiall to true faith, which nothing but the light of grace can work in the soul, is a pious affection to faith,
The second property essential to true faith, which nothing but the Light of grace can work in the soul, is a pious affection to faith,
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and to all the truths which it reveales: nothing but the light of grace can work this pious affection in us.
and to all the truths which it reveals: nothing but the Light of grace can work this pious affection in us.
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The light of Reason, although it cannot make all truths evident that are to be beleeved,
The Light of Reason, although it cannot make all truths evident that Are to be believed,
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yet (as I said before) there are many truths that may be discovered by it;
yet (as I said before) there Are many truths that may be discovered by it;
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namely, such as are of the law of nature; but then it cannot, like grace, work a pious affection in the soul towards them.
namely, such as Are of the law of nature; but then it cannot, like grace, work a pious affection in the soul towards them.
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The Divell sees many excellent truths by the naturall light of his understanding:
The devil sees many excellent truths by the natural Light of his understanding:
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hee sees that God is infinitely good, and infinitely wise, and infinitely just, and infinitely mercifull, and infinitely happy;
he sees that God is infinitely good, and infinitely wise, and infinitely just, and infinitely merciful, and infinitely happy;
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but hee can have no affection to these truths: hee sees them all in lumine coacto, in a forced and compelled light;
but he can have no affection to these truths: he sees them all in lumine coacto, in a forced and compelled Light;
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and not in lumine jucundo, in a delightfull and pleasant light. A theefe may know by the light of reason, that theft is an unjust act,
and not in lumine jucundo, in a delightful and pleasant Light. A thief may know by the Light of reason, that theft is an unjust act,
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or an adulterer that adultery is unlawfull; but they can have no affection to these truths:
or an adulterer that adultery is unlawful; but they can have no affection to these truths:
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their faith is like the Divels, they beleeve them by the force and compulsion of Reason,
their faith is like the Devils, they believe them by the force and compulsion of Reason,
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and not with delight and pleasure.
and not with delight and pleasure.
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But the light of grace doth not onely make truth evident, but it produceth also in the soul a pious affection towards that truth;
But the Light of grace does not only make truth evident, but it Produceth also in the soul a pious affection towards that truth;
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it makes a man to be in love with it, and to delight in it:
it makes a man to be in love with it, and to delight in it:
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I have had as great delight in the way of thy testimonies, as in all manner of riches, (saith David ) Psal. 119.14.I have had as great delight in the Way of thy testimonies, as in all manner of riches, (Says David) Psalm 119.14.
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And so say all they whose understandings are enlightned by grace.
And so say all they whose understandings Are enlightened by grace.
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He that hath the light of reason, can delight onely in such truths as entertain and second his humour:
He that hath the Light of reason, can delight only in such truths as entertain and second his humour:
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but hee that hath the light of grace, delights equally in all truths, though they seem directly to oppose his profit, honour, pleasure, and all his other desires.
but he that hath the Light of grace, delights equally in all truths, though they seem directly to oppose his profit, honour, pleasure, and all his other Desires.
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Hee that hath this supernaturall gift, can say, like David, of all divine truths; More to be desired are they then gold, yea then much fine gold;
He that hath this supernatural gift, can say, like David, of all divine truths; More to be desired Are they then gold, yea then much fine gold;
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sweeter also then the honey and the honey-comb, Psal. 19.10. Whosoever then finds in himselfe this pious affection to faith, and to all the truths that it reveales, may assure himselfe, his vnderstanding is enlightened by grace:Sweeten also then the honey and the honeycomb, Psalm 19.10. Whosoever then finds in himself this pious affection to faith, and to all the truths that it reveals, may assure himself, his understanding is enlightened by grace:
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but hee that finds it not, whatsoever hee beleeves, his soule was never touched by the influence of this divine light.
but he that finds it not, whatsoever he believes, his soul was never touched by the influence of this divine Light.
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Men doe generally love such things as they possesse themselves; they which have faith cannot but love faith:
Men do generally love such things as they possess themselves; they which have faith cannot but love faith:
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it is our Saviour Christs manner of arguing with his disciples; If yee were of the world, the world would love his own:
it is our Saviour Christ manner of arguing with his Disciples; If ye were of the world, the world would love his own:
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but ye are not of the world, therefore the world hateth you, John 15.19. The summe and abstract of our Saviours speech is this;but you Are not of the world, Therefore the world hates you, John 15.19. The sum and abstract of our Saviors speech is this;
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The world loves not a spirituall profession, because spirituall things are none of their owne; if spirituall things were their own, they would love a spirituall profession.
The world loves not a spiritual profession, Because spiritual things Are none of their own; if spiritual things were their own, they would love a spiritual profession.
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So I may argue with others, If faith be their owne, they cannot but love faith,
So I may argue with Others, If faith be their own, they cannot but love faith,
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and the truths which it reveales. And this is the second thing to which Davids petition must be applyed; namely, to the understanding.
and the truths which it reveals. And this is the second thing to which Davids petition must be applied; namely, to the understanding.
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Now in the third place this petition must be applyed to the will: Heal my will. For, among all the wounds which the soule hath received, there are none greater or more mortall then those that are in the will: the wound of Malice is worse then either the wound of Infirmity, or of Ignorance;
Now in the third place this petition must be applied to the will: Heal my will. For, among all the wounds which the soul hath received, there Are none greater or more Mortal then those that Are in the will: the wound of Malice is Worse then either the wound of Infirmity, or of Ignorance;
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and therefore that must be healed before the soule can be in a safe condition.
and Therefore that must be healed before the soul can be in a safe condition.
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The will indeed is in a better case after the affections and vnderstanding be healed, then it was before;
The will indeed is in a better case After the affections and understanding be healed, then it was before;
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for, being an indifferent faculty of it selfe, it is moved by the affections; and therefore when the affections are healed, it hath not such strong provocations to sin:
for, being an indifferent faculty of it self, it is moved by the affections; and Therefore when the affections Are healed, it hath not such strong provocations to since:
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and being a blind faculty of it self, it receives information from the understanding; and therefore when the understanding is healed, it hath not such false dictates to make it erre.
and being a blind faculty of it self, it receives information from the understanding; and Therefore when the understanding is healed, it hath not such false dictates to make it err.
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Yet this is not sufficient to heal the will: the will hath his proper wound, and so must have his proper cure.
Yet this is not sufficient to heal the will: the will hath his proper wound, and so must have his proper cure.
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And here the manner of healing is still by supernaturall grace:
And Here the manner of healing is still by supernatural grace:
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Grace hath heat for the will, as well as light for the understanding; otherwise it could not heal the soul sufficiently:
Grace hath heat for the will, as well as Light for the understanding; otherwise it could not heal the soul sufficiently:
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For the Divell hath light, but he hath no heat: his name is Lucifer, which signifies a carrier of light;
For the devil hath Light, but he hath no heat: his name is Lucifer, which signifies a carrier of Light;
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but it had been better for him (saith S. Bernard ) si ignifer magis esset quà m Lucifer, if hee had been a carrier of heat, rather then a carrier of light:
but it had been better for him (Says S. Bernard) si ignifer magis esset quà m Lucifer, if he had been a carrier of heat, rather then a carrier of Light:
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light without heat doth him no good; to beleeve, and not to love, doth but increase his misery.
Light without heat does him no good; to believe, and not to love, does but increase his misery.
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But grace hath both light and heat;
But grace hath both Light and heat;
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light, whereby it begets faith in the vnderstanding; and heat, wherby it begets love in the will: and this love is the chiefe of all the vertues, the best and most excellent effect of grace.
Light, whereby it begets faith in the understanding; and heat, whereby it begets love in the will: and this love is the chief of all the Virtues, the best and most excellent Effect of grace.
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I know there are some which give faith the precedency, whom I leave to enjoy their opinion:
I know there Are Some which give faith the precedency, whom I leave to enjoy their opinion:
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for my selfe, as in all other things, so for my part in spirituall graces, I submit my will to Gods will,
for my self, as in all other things, so for my part in spiritual graces, I submit my will to God's will,
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as knowing the least is more then I am worthy of, yet my prayers shall alwayes be to have love in the excesse;
as knowing the least is more then I am worthy of, yet my Prayers shall always be to have love in the excess;
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which I will not onely desire above all other spirituall graces, but above all them and all the joyes of heaven together:
which I will not only desire above all other spiritual graces, but above all them and all the Joys of heaven together:
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Faith is the foundation upon which wee must build our love;
Faith is the Foundation upon which we must built our love;
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(for how can wee love God as we ought, if wee beleeve not in him as wee ought?) and yet love may exceed faith in dignity,
(for how can we love God as we ought, if we believe not in him as we ought?) and yet love may exceed faith in dignity,
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as the superstructure may exceed the foundation in rich and costly materials. But I intend not to speak of the excellency of love in generall;
as the superstructure may exceed the Foundation in rich and costly materials. But I intend not to speak of the excellency of love in general;
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love hath many operations in via, whilest we are in the way to heaven, besides the healing of the will; and it hath many operations in patria, when wee are in heaven, where the will shall be perfectly healed: but all these are out of my Text,
love hath many operations in via, whilst we Are in the Way to heaven, beside the healing of the will; and it hath many operations in patria, when we Are in heaven, where the will shall be perfectly healed: but all these Are out of my Text,
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and shall be out of my discourse.
and shall be out of my discourse.
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I will onely speak of the operation that love hath in healing the will; and love,
I will only speak of the operation that love hath in healing the will; and love,
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when it flowes from grace, hath an operation in this respect above all other things:
when it flows from grace, hath an operation in this respect above all other things:
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for that alone is able to work true repentance in the will, to melt it with sorrow for sin, to make it flexible,
for that alone is able to work true Repentance in the will, to melt it with sorrow for since, to make it flexible,
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and to mollifie that stiffenesse and that hardnesse that is in it.
and to mollify that stiffness and that hardness that is in it.
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Yet, as Reason may work upon the affections, and upon the vnderstanding; so it may work also upon the will, but failes as much in healing this,
Yet, as Reason may work upon the affections, and upon the understanding; so it may work also upon the will, but fails as much in healing this,
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as in healing the other faculties. There is a naturall repentance which springs from naturall reason;
as in healing the other faculties. There is a natural Repentance which springs from natural reason;
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for hee that hath received many temporall blessings at the hands of God, cannot chuse (if hee followes the dictate of right reason) but love him;
for he that hath received many temporal blessings At the hands of God, cannot choose (if he follows the dictate of right reason) but love him;
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and if hee loves him, hee cannot but be grieved when hee sins against him; for hee that loveth, will grieve for the least offence committed against the thing beloved.
and if he loves him, he cannot but be grieved when he Sins against him; for he that loves, will grieve for the least offence committed against the thing Beloved.
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Yet this sorrow that springs from naturall reason is not sufficient to heale the will: For first, it failes in the cause:
Yet this sorrow that springs from natural reason is not sufficient to heal the will: For First, it fails in the cause:
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A naturall man may be sorrowfull for his sins, but hee hath not a fountain of sorrow that flowes and streames continually:
A natural man may be sorrowful for his Sins, but he hath not a fountain of sorrow that flows and streams continually:
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that love that springs from naturall reason is soon extinguished;
that love that springs from natural reason is soon extinguished;
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and when the cause ceaseth, sorrow, that is the effect proceeding from it, must needs cease.
and when the cause ceases, sorrow, that is the Effect proceeding from it, must needs cease.
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But that love that proceeds from grace is more durable, it is able to perpetuate sorrow;
But that love that proceeds from grace is more durable, it is able to perpetuate sorrow;
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hee that is endued with this love, hath a constant habit of repentance, and if at any time hee sins through infirmity, his soule becomes immediately an house of mourning,
he that is endued with this love, hath a constant habit of Repentance, and if At any time he Sins through infirmity, his soul becomes immediately an house of mourning,
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an Hadad rimmon, a valley of lamentation. Secondly, It failes in the effect:
an Hadad rimmon, a valley of lamentation. Secondly, It fails in the Effect:
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That sorrow that springs from naturall reason cannot convert the will, and make it turn from sin:
That sorrow that springs from natural reason cannot convert the will, and make it turn from since:
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a naturall man may be sorrowfull for his sinnes past, and have a full resolution to abstain from sin for the time to come;
a natural man may be sorrowful for his Sins past, and have a full resolution to abstain from since for the time to come;
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but he cannot actuate and performe his resolutions;
but he cannot actuate and perform his resolutions;
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for reason may inable a man to make good resolutions, but onely grace can inable him to keep them.
for reason may inable a man to make good resolutions, but only grace can inable him to keep them.
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Now when amendment of life is not joyned with sorrow for sinne, it rather makes new wounds then heales the old:
Now when amendment of life is not joined with sorrow for sin, it rather makes new wounds then heals the old:
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Qui plangit peccatum, & iterum committit peccatum, quasi si quis laterem lavet crudum, quem quantò magis laverit, tantò magis lutum fecerit, saith Isidore; hee that mourneth for his sin,Qui plangit peccatum, & iterum Committit peccatum, quasi si quis laterem lavet crudum, Whom quantò magis laverit, tantò magis lutum fecerit, Says Isidore; he that Mourneth for his since,
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and yet ceaseth not to commit sin, is like him that washeth a tile stone that is not well burnt, which is made more dirty by being often washed.
and yet ceases not to commit since, is like him that washes a tile stone that is not well burned, which is made more dirty by being often washed.
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Hee that is sorrowfull for sinne, and resolves to amend, begins well;
He that is sorrowful for sin, and resolves to amend, begins well;
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but if his repentance end where it begun, it is a signe his will is not yet healed. When good resolutions vanish like the morningdew,
but if his Repentance end where it begun, it is a Signen his will is not yet healed. When good resolutions vanish like the morningdew,
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and are never put in execution, what fruit can they produce? but when resolutions and actions,
and Are never put in execution, what fruit can they produce? but when resolutions and actions,
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like the former and the later rain, succeed one another in their due season, they cause a fruitfull increase of glory and happinesse;
like the former and the later rain, succeed one Another in their due season, they cause a fruitful increase of glory and happiness;
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and it is an evident signe that the will is wrought upon by grace;
and it is an evident Signen that the will is wrought upon by grace;
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for that love that springs from grace makes the soule affectionate to God, and carefull to abstain from all such actions as offend him:
for that love that springs from grace makes the soul affectionate to God, and careful to abstain from all such actions as offend him:
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When Israel came out of Egypt, and the house of Jacob from among the strange people, the sea saw that and fled, Jordan was driven back, Psal. 114.1, 3. The Israelites departure out of Egypt to worship God in the wildernesse, was a type of mans conversion to God by love;When Israel Come out of Egypt, and the house of Jacob from among the strange people, the sea saw that and fled, Jordan was driven back, Psalm 114.1, 3. The Israelites departure out of Egypt to worship God in the Wilderness, was a type of men conversion to God by love;
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and the flight of the waters, was a type of the flight of sin that follows upon it:
and the flight of the waters, was a type of the flight of since that follows upon it:
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Ante retrorsum aquae conversae fuerunt, nunc retrorsum peccata conversa sunt, saith S. Ambrose upon that passage:Ante retrorsum Water conversae fuerunt, nunc retrorsum Peccata conversa sunt, Says S. Ambrose upon that passage:
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there the waters, but here sins are driven backward;
there the waters, but Here Sins Are driven backward;
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there the course of the floud was stopped within its channell, but here the course of sin is stopped in all the secret passages of the heart.
there the course of the flood was stopped within its channel, but Here the course of since is stopped in all the secret passages of the heart.
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And this is the third thing to which Davids petition must be applyed, namely, to his will.
And this is the third thing to which Davids petition must be applied, namely, to his will.
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But Davids soule is not yet perfectly healed, his conscience was wounded too, and therefore in the last place this petition must be applied to his conscience, Heal my conscience. And here the manner of healing is something different from the former:
But Davids soul is not yet perfectly healed, his conscience was wounded too, and Therefore in the last place this petition must be applied to his conscience, Heal my conscience. And Here the manner of healing is something different from the former:
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grace can heale the staine of sin, but it cannot heale the guilt; it can sanctifie,
grace can heal the stain of since, but it cannot heal the guilt; it can sanctify,
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but it cannot justifie the soule: nothing can take away the guilt of sin but forgivenesse of sin;
but it cannot justify the soul: nothing can take away the guilt of since but forgiveness of since;
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but sin being forgiven, the obligation to punishment is taken away, then the conscience is healed, and guilt is turned into innocence, fear into gladnesse.
but since being forgiven, the obligation to punishment is taken away, then the conscience is healed, and guilt is turned into innocence, Fear into gladness.
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In the 102. Psalme David laments his own case very passionately;
In the 102. Psalm David laments his own case very passionately;
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My dayes are consumed away like smoak, and my bones are burnt up as it were a fire-brand: My days Are consumed away like smoke, and my bones Are burned up as it were a firebrand:
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my heart is smitten downe and withered like grasse, so that I forget to eat my bread.
my heart is smitten down and withered like grass, so that I forget to eat my bred.
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For the voice of my groaning my bones will scarce cleave to my flesh, &c. In the 103. Psalme hee seems to rejoice as much,For the voice of my groaning my bones will scarce cleave to my Flesh, etc. In the 103. Psalm he seems to rejoice as much,
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and breaks forth into elogies of praise:
and breaks forth into eulogies of praise:
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Praise the Lord, O my soul, and all that is within me praise his holy name. Praise the Lord, Oh my soul, and all that is within me praise his holy name.
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Praise the Lord, O my soul, and forget not all his benefits. Praise the Lord, Oh my soul, and forget not all his benefits.
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What was it that transported him so suddenly from one passion to another? If you read the Psalmes, you shall soon see the cause;
What was it that transported him so suddenly from one passion to Another? If you read the Psalms, you shall soon see the cause;
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his conscience was wounded when hee made the 102. Psalm, and healed when he made the 103. Psalm;
his conscience was wounded when he made the 102. Psalm, and healed when he made the 103. Psalm;
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his sins lay heavie upon his soule when hee made the one, and were forgiven him when hee made the other.
his Sins lay heavy upon his soul when he made the one, and were forgiven him when he made the other.
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As long as the guilt of sin disquieted his conscience, not all the glory of his Kingdome,
As long as the guilt of since disquieted his conscience, not all the glory of his Kingdom,
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nor the pomp of his Court, not all the delights of Canaan, though a land flowing with milk and honey, could content his mind:
nor the pomp of his Court, not all the delights of Canaan, though a land flowing with milk and honey, could content his mind:
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but when his sins were forgiven, hee found a sudden alteration; that heavinesse that possessed his heart vented it selfe, and gave place to joy:
but when his Sins were forgiven, he found a sudden alteration; that heaviness that possessed his heart vented it self, and gave place to joy:
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O Lord my God, (saith he) I cryed unto thee, and thou hast healed me, Psal. 30.2.Oh Lord my God, (Says he) I cried unto thee, and thou hast healed me, Psalm 30.2.
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And what ensued upon this? Thou hast turned (saith hee afterwards) my heavinesse into joy, thou hast put off my sack cloth, and girded me with gladnesse.
And what ensued upon this? Thou hast turned (Says he afterwards) my heaviness into joy, thou hast put off my sack cloth, and girded me with gladness.
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That contentment of mind, that tranquillity of conscience, that circle of joy wherewith his soul was girt, followed immediately upon the healing of his conscience and forgivenesse of his sins:
That contentment of mind, that tranquillity of conscience, that circle of joy wherewith his soul was girded, followed immediately upon the healing of his conscience and forgiveness of his Sins:
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forgivenesse of sin is as proper to heale the guilt of sin, as grace to heale the staine: In the Scripture, to heal sin,
forgiveness of since is as proper to heal the guilt of since, as grace to heal the stain: In the Scripture, to heal sin,
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and to forgive sin, are termini aequipollentes, termes which signifie the same things, and are promiscuously taken the one for the other:
and to forgive since, Are termini aequipollentes, terms which signify the same things, and Are promiscuously taken the one for the other:
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Return, ye back-sliding children, and I will heal your back-slidings, Jer. 3.22. Here you see, to heale their back-slidings, is to forgive their sin. And so again;Return, you backsliding children, and I will heal your backslidings, Jer. 3.22. Here you see, to heal their backslidings, is to forgive their since. And so again;
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I have seen his ways, and will heale him; I have seen his ways, and will heal him;
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I will lead him also, and restore comforts unto him, and to his mourners, Isa. 57.18. I have seen his wayes, and will heale him: I will led him also, and restore comforts unto him, and to his mourners, Isaiah 57.18. I have seen his ways, and will heal him:
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that is, I have seen his sins, and will forgive them.
that is, I have seen his Sins, and will forgive them.
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But was not David healed before hee made this Psalm? did not the Prophet Nathan tell him, The Lord also hath put away thy sin, 2 Sam. 12.13. He did:
But was not David healed before he made this Psalm? did not the Prophet Nathan tell him, The Lord also hath put away thy since, 2 Sam. 12.13. He did:
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but David being assured by the Prophet, desired yet a greater assurance:
but David being assured by the Prophet, desired yet a greater assurance:
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The richest of Gods saints alwayes suspect their owne poverty, and think that which they have nothing, in respect of that which they have not,
The Richest of God's Saints always suspect their own poverty, and think that which they have nothing, in respect of that which they have not,
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and of that which they desire to have:
and of that which they desire to have:
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David was healed, the Lord had forgiven him all his sins, and yet for all that hee desires still to be healed. David was healed, the Lord had forgiven him all his Sins, and yet for all that he Desires still to be healed.
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Let us then learn, by Davids example, to be thus carefull and solicitous to have our soules healed. Pharaoh desired to be delivered from the plagues of Egypt,
Let us then Learn, by Davids Exampl, to be thus careful and solicitous to have our Souls healed. Pharaoh desired to be Delivered from the plagues of Egypt,
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but not from his hardnesse of heart: Let us rather desire the last, for the wounds of sin are the worst wounds.
but not from his hardness of heart: Let us rather desire the last, for the wounds of since Are the worst wounds.
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The Scripture hath in many places very artificially painted out the nature of sin; but it alwayes borrowes colours from noxious and hurtfull creatures:
The Scripture hath in many places very artificially painted out the nature of since; but it always borrows colours from noxious and hurtful creatures:
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it compares it to the basilisk, to the viper, to the asp, whose poysonous qualities are destructive to the life of men:
it compares it to the Basilisk, to the viper, to the asp, whose poisonous qualities Are destructive to the life of men:
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And it hath also in many places allegorically expressed the nature of sin by many deadly diseases;
And it hath also in many places allegorically expressed the nature of since by many deadly diseases;
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by the leprosie, by the palsie, by the bloudy-flux, and sometimes by death it selfe in the abstract.
by the leprosy, by the palsy, by the Bloody-flux, and sometime by death it self in the abstract.
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By these, and many other expressions in the Scripture, yee may learn the nature of sin,
By these, and many other expressions in the Scripture, ye may Learn the nature of since,
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and see how dangerous her wounds are if they be not healed. Let us then doe as David did, let us seek unto the Lord, who is the Physician of our souls;
and see how dangerous her wounds Are if they be not healed. Let us then doe as David did, let us seek unto the Lord, who is the physician of our Souls;
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hee onely is able by his grace to heale the staine, and by his mercy the guilt of our sins.
he only is able by his grace to heal the stain, and by his mercy the guilt of our Sins.
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The time will not permit mee to enter into the last part of my Text, I will therefore conclude all with that of the Prophet Jeremiah; Heal us, O Lord, and we shall be healed:
The time will not permit me to enter into the last part of my Text, I will Therefore conclude all with that of the Prophet Jeremiah; Heal us, Oh Lord, and we shall be healed:
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save us, and we shall be saved; for thou art our praise. FINIS.save us, and we shall be saved; for thou art our praise. FINIS.
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PSALM 41.4. Heal my soul, for I have sinned against thee. I Have formerly begun to speak of these words in this place.PSALM 41.4. Heal my soul, for I have sinned against thee. I Have formerly begun to speak of these words in this place.
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I divided my Text then (as you may remember) into three parts; First, here is Designatio partis vulneratae, Davids discovery of the wounded part;
I divided my Text then (as you may Remember) into three parts; First, Here is Designatio partis vulneratae, Davids discovery of the wounded part;
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and that was his soul: Heal my soul. Secondly, here is Petitio remedii, his prayer and petition for a remedy;
and that was his soul: Heal my soul. Secondly, Here is Petitio remedii, his prayer and petition for a remedy;
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and that was, to be healed: Heal my soul. Thirdly, here is Confessio causae, his confession of the cause of those wounds;
and that was, to be healed: Heal my soul. Thirdly, Here is Confessio causae, his Confessi of the cause of those wounds;
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and that was sin: for I have sinned against thee. I have already spoken of the two first parts;
and that was since: for I have sinned against thee. I have already spoken of the two First parts;
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where I shewed you the wounds of his soule, and the manner how they were to be healed.
where I showed you the wounds of his soul, and the manner how they were to be healed.
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I come now to speak of the last part, which is, His confession of the cause of those wounds, in these words, For I have sinned against thee.
I come now to speak of the last part, which is, His Confessi of the cause of those wounds, in these words, For I have sinned against thee.
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The right method of healing requires that wee shew the cause of the malady, as far as we are able;
The right method of healing requires that we show the cause of the malady, as Far as we Are able;
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for, the cause being removed, the effect will cease: that David doth here in these last words, For I have sinned against thee.
for, the cause being removed, the Effect will cease: that David does Here in these last words, For I have sinned against thee.
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And this last part of my Text is that which we are chiefly to look upon, and to take into consideration.
And this last part of my Text is that which we Are chiefly to look upon, and to take into consideration.
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For before (as I have shewed you) hee gave occasion to those that were of the Church, to sin;
For before (as I have showed you) he gave occasion to those that were of the Church, to since;
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to those that were out of it, to blaspheme: first, he commits adultery;
to those that were out of it, to Blaspheme: First, he commits adultery;
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and after that, as if adultery were to be purged by murther, or as if Uriah's lost honour had been to be repaired by the losse of his life, hee commands him to be unjustly murthered:
and After that, as if adultery were to be purged by murder, or as if Uriah's lost honour had been to be repaired by the loss of his life, he commands him to be unjustly murdered:
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But here you may see him marking out the way to repentance, and going himselfe before to direct us.
But Here you may see him marking out the Way to Repentance, and going himself before to Direct us.
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For, as hee was not ashamed to commit sin, so hee was not ashamed to confesse it,
For, as he was not ashamed to commit since, so he was not ashamed to confess it,
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and to make publick satisfaction to the whole world;
and to make public satisfaction to the Whole world;
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for my Text, and many other places of the Psalmes, remaine as it were so many publick registers of his sins;
for my Text, and many other places of the Psalms, remain as it were so many public registers of his Sins;
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hee sighed, and wept, and lamented day and night, and (in a word) shewed all the marks and tokens of an humble and contrite heart, broken with the sense of his sins,
he sighed, and wept, and lamented day and night, and (in a word) showed all the marks and tokens of an humble and contrite heart, broken with the sense of his Sins,
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and the apprehension of Gods anger against them. If a gold ring be broken, it loseth part of its grace and lustre;
and the apprehension of God's anger against them. If a gold ring be broken, it loses part of its grace and lustre;
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but if ye set a diamond, or a saphyr, or a ruby in the broken place, it gives a greater lustre then it did before:
but if you Set a diamond, or a Sapphire, or a ruby in the broken place, it gives a greater lustre then it did before:
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so David, by his sins, lost part of that grace and lustre that made him shine so brightly in the Church of God;
so David, by his Sins, lost part of that grace and lustre that made him shine so brightly in the Church of God;
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but his confession, humility, repentance, and other vertues (like so many precious stones set in a gold ring in the place where it was broken) hath made him shine brighter after his fall,
but his Confessi, humility, Repentance, and other Virtues (like so many precious stones Set in a gold ring in the place where it was broken) hath made him shine Brighter After his fallen,
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then in his former times of innocence; for, as his sinnes were great, so was his sorrow and repentance:
then in his former times of innocence; for, as his Sins were great, so was his sorrow and Repentance:
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and I would to God that all men which have eyes to see the one, had eyes also to see the other;
and I would to God that all men which have eyes to see the one, had eyes also to see the other;
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and could learn, not to love that in David, which David hated in himselfe.
and could Learn, not to love that in David, which David hated in himself.
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This generall confession containeth in it three particular confessions, which are the heads I purpose at this time, by Gods help, to insist upon.
This general Confessi Containeth in it three particular confessions, which Are the Heads I purpose At this time, by God's help, to insist upon.
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First, here is a confession in respect of the subject. Secondly, here is a confession in respect of the act. Thirdly, here is a confession in respect of the object. The subject, I. The act, Have sinned. The object, Against thee. I will begin with the first;
First, Here is a Confessi in respect of the Subject. Secondly, Here is a Confessi in respect of the act. Thirdly, Here is a Confessi in respect of the Object. The Subject, I The act, Have sinned. The Object, Against thee. I will begin with the First;
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that is, his confession in respect of the subject. I have sinned: that is, I alone;
that is, his Confessi in respect of the Subject. I have sinned: that is, I alone;
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not as a partiall and lesse principall cause, necessitated and compelled by a cause more active and powerfull then my selfe;
not as a partial and less principal cause, necessitated and compelled by a cause more active and powerful then my self;
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but by the free and full consent of my will:
but by the free and full consent of my will:
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I have so sinned, that these sins are properly and onely mine. It is the custome of many to excuse themselves,I have so sinned, that these Sins Are properly and only mine. It is the custom of many to excuse themselves,
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and impute their sins to others;
and impute their Sins to Others;
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or at least, they will charge others to have had such a causality and influence upon them, that they will seeme themselves to be but partiall causes at the most.
or At least, they will charge Others to have had such a causality and influence upon them, that they will seem themselves to be but partial Causes At the most.
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In Solomons time two mothers contended for one child, and both of them challenged it to be their owne;
In Solomons time two mother's contended for one child, and both of them challenged it to be their own;
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but when sinne is borne and brought into the world, the contention is, who shall not have it:
but when sin is born and brought into the world, the contention is, who shall not have it:
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in this case the true mother would have the child divided; as in that, the false:
in this case the true mother would have the child divided; as in that, the false:
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the Will, whose child it is, will not acknowledge it for her owne;
the Will, whose child it is, will not acknowledge it for her own;
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and when shee cannot wholly impose it upon others, shee desires at least to have it divided between them.
and when she cannot wholly impose it upon Others, she Desires At least to have it divided between them.
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Some impute their sins to the Devill, and to the violence of his temptations, as if hee did forcibly and irresistibly procure them to sin:
some impute their Sins to the devil, and to the violence of his temptations, as if he did forcibly and irresistibly procure them to since:
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and this is a kind of hereditary disease, which we take from our first parents;
and this is a kind of hereditary disease, which we take from our First Parents;
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for after Eve had transgressed the commandement of God by eating the forbidden fruit, to excuse the matter, shee laid the fault upon the Divell, The Serpent (said shee) beguiled me, and I did eat.
for After Eve had transgressed the Commandment of God by eating the forbidden fruit, to excuse the matter, she laid the fault upon the devil, The Serpent (said she) beguiled me, and I did eat.
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But David here useth no such evasions; I have sinned, saith hee:
But David Here uses no such evasions; I have sinned, Says he:
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hee condemnes himselfe, and not the Divell; and yet the Divell sinned as well as David: and,
he condemns himself, and not the devil; and yet the devil sinned as well as David: and,
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if Saint Augustines opinion be true, the Divell sinned worse then David; Gravius est peccatum alteri per invidentiam dolúmque suadere, quà m ad peccandum alterius suasione traduci, saith hee, speaking of the temptations of the Divell. But yet David accuseth not the Divell, who did only tempt,
if Saint Augustine's opinion be true, the devil sinned Worse then David; Gravius est peccatum Alteri per invidentiam dolúmque suadere, quà m ad peccandum alterius suasion traduci, Says he, speaking of the temptations of the devil. But yet David Accuseth not the devil, who did only tempt,
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but could not constrain him to sin;
but could not constrain him to since;
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for all that the Divell can doe, is to allure and induce men by morall perswasions, hee cannot physically determine their wils to evill;
for all that the devil can do, is to allure and induce men by moral persuasions, he cannot physically determine their wills to evil;
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hee may NONLATINALPHABET, (as Saint Chrysostome speaks) supplant, cozen, and deceive a man, but he cannot force him to doe evill.
he may, (as Saint Chrysostom speaks) supplant, cozen, and deceive a man, but he cannot force him to do evil.
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When the Divell tempted our Saviour Christ in the wildernesse, without question hee imployed all the power hee had to make him sin;
When the devil tempted our Saviour christ in the Wilderness, without question he employed all the power he had to make him since;
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and yet hee could not force him to it, nay, hee did not so much as offer to make him sin by force;
and yet he could not force him to it, nay, he did not so much as offer to make him since by force;
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for, if yee consider all the passages between them, yee shall find great Boldnesse, great Pride,
for, if ye Consider all the passages between them, ye shall find great Boldness, great Pride,
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and great Malice in his temptations, but no force at all:
and great Malice in his temptations, but no force At all:
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his first temptation (as they are writ in order by Saint Luke ) was this, If thou be the Son of God, command this stone that it be made bread:
his First temptation (as they Are writ in order by Saint Lycia) was this, If thou be the Son of God, command this stone that it be made bred:
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Here is great boldnesse in this temptation;
Here is great boldness in this temptation;
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What, will nothing but a miracle serve the turne? Must Christ turn stones into bread to satisfie his curiosity? This was a bold request indeed;
What, will nothing but a miracle serve the turn? Must christ turn stones into bred to satisfy his curiosity? This was a bold request indeed;
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but yet you see hee doth not force his consent, but beg it.
but yet you see he does not force his consent, but beg it.
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The second temptation (after hee had set him upon a mountaine, and showne him all the kingdomes of the world) was this;
The second temptation (After he had Set him upon a mountain, and shown him all the kingdoms of the world) was this;
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All this power will I give thee, and the glory of them; for that is delivered unto me, and to whomsoever I will, I give it: All this power will I give thee, and the glory of them; for that is Delivered unto me, and to whomsoever I will, I give it:
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if thou therefore wilt worship mee, all shall be thine. if thou Therefore wilt worship me, all shall be thine.
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Here is great pride in this temptation, a pride greater then that that made him fall from heaven;
Here is great pride in this temptation, a pride greater then that that made him fallen from heaven;
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for then hee said, Ascendam super excelsa nubis, similis ero Altissimo:
for then he said, Ascendam super excelsa Nubis, Similis Ero Altissimo:
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I will ascend above the highest of the clouds, I will be like the most High, Isa. 14.14.I will ascend above the highest of the Clouds, I will be like the most High, Isaiah 14.14.
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but here his pride reacheth a degree higher, hee desires to be greater then God, and requires of him, that hee would fall down and worship him;
but Here his pride reaches a degree higher, he Desires to be greater then God, and requires of him, that he would fallen down and worship him;
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but yet you see here is no force in this temptation, If thou wilt worship mee (saith hee) all shall be thine: hee leaves him here to his own free choice, if hee will, hee may;
but yet you see Here is no force in this temptation, If thou wilt worship me (Says he) all shall be thine: he leaves him Here to his own free choice, if he will, he may;
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if hee will not, hee offers not by any violent assault to make him.
if he will not, he offers not by any violent assault to make him.
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His third temptation (after hee had set him upon the pinnacle of the Temple) was this;
His third temptation (After he had Set him upon the pinnacle of the Temple) was this;
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If thou be the Son of God, cast thy selfe down from hence. Here is great malice in this temptation;If thou be the Son of God, cast thy self down from hence. Here is great malice in this temptation;
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for if hee would have cast himselfe down, the Divell thought that in all probability hee should perish by the fall:
for if he would have cast himself down, the devil Thought that in all probability he should perish by the fallen:
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but yet you see no force in this temptation;
but yet you see no force in this temptation;
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Persuadere potest, praecipitare non potest (saith S. Jerome upon this passage,) the Divell might perswade him to throw himselfe head-long,Persuadere potest, praecipitare non potest (Says S. Jerome upon this passage,) the devil might persuade him to throw himself headlong,
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but could not throw him head-long by force: and this is all that the Divell can doe;
but could not throw him headlong by force: and this is all that the devil can do;
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if wee will not cast our selves head-long, the Divell cannot.
if we will not cast our selves headlong, the devil cannot.
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For sins are NONLATINALPHABET, (as St. Cyrill calls them) they are plants set by the Will,
For Sins Are, (as Saint Cyril calls them) they Are plants Set by the Will,
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and are not planted by the Divell in the soile where they grow.
and Are not planted by the devil in the soil where they grow.
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For God hath not onely given a man the government of the world, but also the government of himselfe,
For God hath not only given a man the government of the world, but also the government of himself,
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and hath made him so independent in respect of all other creatures, that if all the powers of hell should set themselves in opposition against one single man, they could not force his Will:
and hath made him so independent in respect of all other creatures, that if all the Powers of hell should Set themselves in opposition against one single man, they could not force his Will:
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the Will, like Sampson, cannot be bound either with ropes or withs;
the Will, like Sampson, cannot be bound either with ropes or withs;
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her liberty sits on her like a coat of male, and like the scales of the Leviathan, it is impossible to offend her or hurt her by force.
her liberty sits on her like a coat of male, and like the scales of the Leviathan, it is impossible to offend her or hurt her by force.
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It is true, I confesse, that humane nature is corrupted and depraved, and cannot, without the help of supernaturall grace, performe a good action:
It is true, I confess, that humane nature is corrupted and depraved, and cannot, without the help of supernatural grace, perform a good actium:
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it cannot work out of faith or love, which are necessary qualifications required in all that wee doe;
it cannot work out of faith or love, which Are necessary qualifications required in all that we do;
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but yet it is free in evill, it is flexible to this or that object,
but yet it is free in evil, it is flexible to this or that Object,
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and can doe or not doe any naturall action, according to the outward substance and matter of it.
and can do or not do any natural actium, according to the outward substance and matter of it.
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No man is bound to follow the suggestions of the Divell, but may follow the dictate of his own reason;
No man is bound to follow the suggestions of the devil, but may follow thee dictate of his own reason;
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all that the Divell can doe, is, by applying his temptations, to move the Will to this or that object;
all that the devil can do, is, by applying his temptations, to move the Will to this or that Object;
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hee cannot determine or fix her upon it:
he cannot determine or fix her upon it:
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the Will indeed doth usually goe as it is moved by outward objects, being wonne with the charmes and delights which it hopes to find in them;
the Will indeed does usually go as it is moved by outward objects, being won with the charms and delights which it hope's to find in them;
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but yet her election is free in this case, and not wrested from her by force.
but yet her election is free in this case, and not wrested from her by force.
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There is a difference between men and beasts:
There is a difference between men and beasts:
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beasts are carried away with the outward bravery of every object that presents it selfe unto them,
beasts Are carried away with the outward bravery of every Object that presents it self unto them,
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and cannot refuse their appetite those things which it requireth:
and cannot refuse their appetite those things which it requires:
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but men are moved by inward reason, as well as by outward objects, and may, by the help of the one, beat back the impulsions of the other.
but men Are moved by inward reason, as well as by outward objects, and may, by the help of the one, beatrice back the impulsions of the other.
cc-acp n2 vbr vvn p-acp j n1, c-acp av c-acp p-acp j n2, cc vmb, p-acp dt n1 pp-f dt crd, vvb av dt n2 pp-f dt j-jn.
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Wee must not therefore make the Divell the authour of our sins, for his temptations doe onely move,
we must not Therefore make the devil the author of our Sins, for his temptations do only move,
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but cannot determine the Will to this or that evill: The Divell is a suiter to the Will, and not her ravisher;
but cannot determine the Will to this or that evil: The devil is a suitor to the Will, and not her ravisher;
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Non enim cogendo, sed suadendo nocet, nec extorquet à nobis consensum, sed petit, saith Saint Augustine: the Divell hurts us by perswasion, not by constraint;Non enim cogendo, sed suadendo nocet, nec extorquet à nobis consensum, sed petit, Says Saint Augustine: the devil hurts us by persuasion, not by constraint;
fw-fr fw-la fw-la, fw-la fw-la fw-la, fw-la n1 fw-fr fw-la fw-la, fw-la fw-fr, vvz n1 np1: dt n1 vvz pno12 p-acp n1, xx p-acp n1;
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and when wee commit a sin, hee doth not ravish our consent, but sues for it.
and when we commit a since, he does not ravish our consent, but sues for it.
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No man is driven by the Divell to desperate courses, but goes willingly and of his owne accord;
No man is driven by the devil to desperate courses, but Goes willingly and of his own accord;
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the Divell drives no man, but makes use onely of our owne corruption to perswade us.
the devil drives no man, but makes use only of our own corruption to persuade us.
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Secondly, there are some that impute their sins to destiny; that is, to a necessary concatenation of second causes, which are so subordinate one to another, that all things happen by necessity;
Secondly, there Are Some that impute their Sins to destiny; that is, to a necessary concatenation of second Causes, which Are so subordinate one to Another, that all things happen by necessity;
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inferiour causes, and amongst them the wils of men, being carried and moved irresistibly by their superiour:
inferior Causes, and among them the wills of men, being carried and moved irresistibly by their superior:
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and this force of moving mens wils irresistibly they attribute chiefly to the planets, and to severall constellations of the heavens;
and this force of moving men's wills irresistibly they attribute chiefly to the planets, and to several constellations of the heavens;
cc d n1 pp-f j-vvg ng2 n2 av-j pns32 vvb av-jn p-acp dt n2, cc p-acp j n2 pp-f dt n2;
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as if men were necessitated to evill by their malignant influences, or as if the starres ruled over mens wils (as Dionysius over the Syracusians) by an arbitrary and tyrannicall kind of government.
as if men were necessitated to evil by their malignant influences, or as if the Stars ruled over men's wills (as Dionysius over the Syracusians) by an arbitrary and tyrannical kind of government.
c-acp cs n2 vbdr vvn p-acp j-jn p-acp po32 j n2, cc c-acp cs dt n2 vvn p-acp ng2 n2 (c-acp np1 p-acp dt njp2) p-acp dt j-jn cc j n1 pp-f n1.
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Saint Augustine, in his Commentaries upon the 31. Psalme, makes mention of some that were of this opinion, which did undertake to fore-tell the sins that any man should fall into, by looking upon the starres that ruled at his nativity;
Saint Augustine, in his Commentaries upon the 31. Psalm, makes mention of Some that were of this opinion, which did undertake to foretell the Sins that any man should fallen into, by looking upon the Stars that ruled At his Nativity;
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Et dicunt, quis quando vel peccet, vel bene vivat, & quando Mars faciat homicidam, & Venus adulterum: they took upon them to declare who should be good or bad,Et dicunt, quis quando vel peccet, vel bene vivat, & quando Mars Faciat homicidam, & Venus adulterum: they took upon them to declare who should be good or bad,
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when Mars should force a man to commit murther, or Venus to commit adultery. But David here accuseth not the starres; hee clears them, and condemns himselfe.
when Mars should force a man to commit murder, or Venus to commit adultery. But David Here Accuseth not the Stars; he clears them, and condemns himself.
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Uriah might have growne grayheaded in the chaste imbraces of his wife;Uriah might have grown Gray-headed in the chaste embraces of his wife;
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hee might have long enough enjoyed his breath, and shee her honour, had David done no more but what the influence of the heavens compelled him to;
he might have long enough enjoyed his breath, and she her honour, had David done no more but what the influence of the heavens compelled him to;
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for the heavens force no man to sin:
for the heavens force no man to since:
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Had they the conduct of our wils, there would not be so many sins committed as there are;
Had they the conduct of our wills, there would not be so many Sins committed as there Are;
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they would govern us better then wee doe our selves.
they would govern us better then we do our selves.
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When our Saviour Christ was crucified, the sunne and the starres withdrew their light, and were ashamed to looke upon the cruelty and ingratitude that was committed by men.
When our Saviour christ was Crucified, the sun and the Stars withdrew their Light, and were ashamed to look upon the cruelty and ingratitude that was committed by men.
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Can wee think then the starres were the authors of those evils which they blushed to behold? Can deeds of darknesse spring from the fountains of light? Without doubt, the stars are so farre from constraining any to sin against God, that they would sooner withdraw their vertue from the world,
Can we think then the Stars were the Authors of those evils which they blushed to behold? Can Deeds of darkness spring from the fountains of Light? Without doubt, the Stars Are so Far from constraining any to since against God, that they would sooner withdraw their virtue from the world,
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then afford a sinner either light or influence, had not God commanded them to shine upon the unjust,
then afford a sinner either Light or influence, had not God commanded them to shine upon the unjust,
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as well as upon the just. Let no man then accuse the starres, for their influence is not hurtfull, but good;
as well as upon the just. Let no man then accuse the Stars, for their influence is not hurtful, but good;
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they are the cause of all action and motion, the spring of joy and delight;
they Are the cause of all actium and motion, the spring of joy and delight;
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they shed abroad their vertue through all inferiour bodies, and adde strength and vigour to all things living;
they shed abroad their virtue through all inferior bodies, and add strength and vigour to all things living;
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and if at any time they stirre up our inclinations to any excesse or defect,
and if At any time they stir up our inclinations to any excess or defect,
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yet they offer no violence to the Will, but leave her in possession of her full liberty:
yet they offer no violence to the Will, but leave her in possession of her full liberty:
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And indeed, if the Will were necessitated by the heavens, it were in vaine to consult, in vaine to search reasons and motives for those acts whereunto wee are violently carryed by destiny. In this constraint,
And indeed, if the Will were necessitated by the heavens, it were in vain to consult, in vain to search Reasons and motives for those acts whereunto we Are violently carried by destiny. In this constraint,
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as there should be no place left for liberty; so there could be none for vertue or vice:
as there should be no place left for liberty; so there could be none for virtue or vice:
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all punishments, how equall soever in outward appearance, yet in substance and truth should be unjust, seeing they could not reach the principall authour of any sin.
all punishments, how equal soever in outward appearance, yet in substance and truth should be unjust, seeing they could not reach the principal author of any since.
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What can be more unjust, then that a man should beare the punishments of those sins which are committed by the heavens? If the stars be the principall cause of sin, the stars should beare the punishment;
What can be more unjust, then that a man should bear the punishments of those Sins which Are committed by the heavens? If the Stars be the principal cause of since, the Stars should bear the punishment;
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heaven should go to hell, and men, which are but subordinate instruments, whose wils are over-ruled and over-topt by those superiour powers, should be dismissed and freed.heaven should go to hell, and men, which Are but subordinate Instruments, whose wills Are overruled and overtopped by those superior Powers, should be dismissed and freed.
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Thirdly, there be some that impute their sins to God: Saint Augustine (in the place before quoted) makes mention of those too;
Thirdly, there be Some that impute their Sins to God: Saint Augustine (in the place before quoted) makes mention of those too;
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affirming, that there were divers that gave themselves free scope and liberty to sin, and then said, they committed those sins, quia Deus sic voluit, because God would have it so;
affirming, that there were diverse that gave themselves free scope and liberty to since, and then said, they committed those Sins, quia Deus sic voluit, Because God would have it so;
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making God the first mover and principall actor, and themselves onely his under agents in sinning:
making God the First mover and principal actor, and themselves only his under agents in sinning:
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and this indeed hath alwayes been a common custome, as Solomon (long before St. Augustines time) complained;
and this indeed hath always been a Common custom, as Solomon (long before Saint Augustine's time) complained;
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The foolishnesse of man (saith hee) perverteth his way, and his soul fretteth against the Lord, Prov. 19.3.The foolishness of man (Says he) perverteth his Way, and his soul fretteth against the Lord, Curae 19.3.
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But David here accuseth not God, hee clears him as well as others;
But David Here Accuseth not God, he clears him as well as Others;
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and indeed, it had been the most intolerable and unjust excuse that he could have invented:
and indeed, it had been the most intolerable and unjust excuse that he could have invented:
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for, doe but look upon the world, and yee shall see it the summe of perfection;
for, do but look upon the world, and ye shall see it the sum of perfection;
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it is as a table whereon the divine Wisdome hath expressed many rich inventions, and displayed them all in such colours,
it is as a table whereon the divine Wisdom hath expressed many rich Inventions, and displayed them all in such colours,
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as it is impossible any thing should be more compleat, absolute, and perfect:
as it is impossible any thing should be more complete, absolute, and perfect:
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if there be any disorders, or any thing imperfect in it, they are the effects of second causes,
if there be any disorders, or any thing imperfect in it, they Are the effects of second Causes,
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and were not made so by God; and if no disorder or no imperfect thing can come from God; then surely no sin, which is nothing else but disorder and imperfection.
and were not made so by God; and if no disorder or no imperfect thing can come from God; then surely no since, which is nothing Else but disorder and imperfection.
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Let no man then pin his sinnes upon God, or thinke within himselfe, that God constrained him to sin;
Let no man then pin his Sins upon God, or think within himself, that God constrained him to since;
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Say not thou, It is through the Lord that I fell away: for thou oughtest not to doe that which hee hateth. Say not thou, It is through the Lord that I fell away: for thou Ought not to do that which he hates.
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Say not thou, Hee hath caused me to erre:
Say not thou, He hath caused me to err:
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for hee hath no need of the sinfull man, Ecclus 15.11, 12. God created not the world,for he hath no need of the sinful man, Ecclus 15.11, 12. God created not the world,
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because hee wanted a place to be in;
Because he wanted a place to be in;
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neither did he create men, because hee wanted some to set forth his goodnesse by their praises,
neither did he create men, Because he wanted Some to Set forth his Goodness by their praises,
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and others to under-prop his glory by their sins:
and Others to underprop his glory by their Sins:
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for God was in himselfe before hee created the world, and was both the Theater and the Judge of his owne action;
for God was in himself before he created the world, and was both the Theater and the Judge of his own actium;
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his owne applause and approbation of himselfe was sufficient to his own happinesse, though men had never been created.
his own applause and approbation of himself was sufficient to his own happiness, though men had never been created.
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God was as happy before hee made the world, as hee hath been since; and should be as happy if it were turned into nothing, as hee is.God was as happy before he made the world, as he hath been since; and should be as happy if it were turned into nothing, as he is.
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Let no man therefore think, that God hath need of the sinner, or that it is hee which procures his fall;
Let no man Therefore think, that God hath need of the sinner, or that it is he which procures his fallen;
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for whosoever sinneth, puls down ruine upon himselfe; hee is not Gods instrument, but the principall cause of his owne wickednesse:
for whosoever Sinneth, puls down ruin upon himself; he is not God's Instrument, but the principal cause of his own wickedness:
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Loe, this onely have I found, (saith Solomon ) that God hath made man upright; Lo, this only have I found, (Says Solomon) that God hath made man upright;
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but they have sought out many inventions, Eccles. 7.29. David therefore here layes all the fault upon himselfe, hee cleares God, nay, hee cleares all the world: I have sinned;but they have sought out many Inventions, Eccles. 7.29. David Therefore Here lays all the fault upon himself, he clears God, nay, he clears all the world: I have sinned;
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not God, nor the stars, nor the Divell, but I alone: It is onely I that have sinned.
not God, nor the Stars, nor the devil, but I alone: It is only I that have sinned.
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And this is the first part of Davids confession, wherein hee confesseth his sin to be his owne:
And this is the First part of Davids Confessi, wherein he Confesses his since to be his own:
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and thus must wee doe too. The first thing that wee are to confesse, is, that our sins are our own;
and thus must we do too. The First thing that we Are to confess, is, that our Sins Are our own;
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wee must not seek to another authour for them, nor ascribe them to any predominant cause:
we must not seek to Another author for them, nor ascribe them to any predominant cause:
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if our souls be wounded as Davids was, the fault is our own.
if our Souls be wounded as Davids was, the fault is our own.
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Other things may hurt our bodies, but they cannot hurt our souls; the soule hath an immunity and priviledge in this respect above the body, nothing can hurt it but it selfe:
Other things may hurt our bodies, but they cannot hurt our Souls; the soul hath an immunity and privilege in this respect above the body, nothing can hurt it but it self:
av-jn n2 vmb vvi po12 n2, p-acp pns32 vmbx vvi po12 n2; dt n1 vhz dt n1 cc n1 p-acp d n1 p-acp dt n1, pix vmb vvi pn31 p-acp pn31 n1:
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Therefore now thus saith the Lord, the God of hosts, the God of Israel, Wherefore commit you this great evill against your soules, to cut off from you man and woman, child and suckling out of Judah, to leave you none to remain? Jer. 44.7.Therefore now thus Says the Lord, the God of hosts, the God of Israel, Wherefore commit you this great evil against your Souls, to Cut off from you man and woman, child and suckling out of Judah, to leave you none to remain? Jer. 44.7.
av av av vvz dt n1, dt n1 pp-f n2, dt n1 pp-f np1, q-crq vvb pn22 d j j-jn p-acp po22 n2, pc-acp vvi a-acp p-acp pn22 n1 cc n1, n1 cc n1 av pp-f np1, pc-acp vvi pn22 pi pc-acp vvi? np1 crd.
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Wherefore commit you this great evill against your souls? The Prophet condemns them here (you see) as the onely causes of their owne ruine, they were the contrivers of their own destruction, they committed evill against their own souls,Wherefore commit you this great evil against your Souls? The Prophet condemns them Here (you see) as the only Causes of their own ruin, they were the contrivers of their own destruction, they committed evil against their own Souls,
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and were not subservient instruments to another. Let us not then strive to excuse our sins:
and were not subservient Instruments to Another. Let us not then strive to excuse our Sins:
cc vbdr xx fw-fr n2 p-acp j-jn. vvb pno12 xx av vvi pc-acp vvi po12 n2:
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our sins are our owne, committed willingly and freely by us; and therefore wee must not blame others, but our selves.
our Sins Are our own, committed willingly and freely by us; and Therefore we must not blame Others, but our selves.
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Yea, our sins are so truly our own, that there is nothing in the world so much our owne as they:
Yea, our Sins Are so truly our own, that there is nothing in the world so much our own as they:
uh, po12 n2 vbr av av-j po12 d, cst pc-acp vbz pix p-acp dt n1 av d po12 d p-acp pns32:
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for, in respect of all other things wee are stewards, not owners; the dispensation is ours, but not the propriety:
for, in respect of all other things we Are Stewards, not owners; the Dispensation is ours, but not the propriety:
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but our sins are truly ours, we are the owners and proprietaries of them. Other things are none of ours;
but our Sins Are truly ours, we Are the owners and proprietaries of them. Other things Are none of ours;
cc-acp po12 n2 vbr av-j png12, pns12 vbr dt n2 cc n2 pp-f pno32. av-jn n2 vbr pix pp-f png12;
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wee our selves are not our own, our bodies and soules are none of ours, but Gods,
we our selves Are not our own, our bodies and Souls Are none of ours, but God's,
pns12 po12 n2 vbr xx po12 d, po12 n2 cc n2 vbr pix pp-f png12, p-acp n2,
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and hee may dispose of them as hee pleases:
and he may dispose of them as he Pleases:
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and when our bodies, or souls, or any thing that wee possesse are called our owne, it is not in respect of an absolute and independent,
and when our bodies, or Souls, or any thing that we possess Are called our own, it is not in respect of an absolute and independent,
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but in respect of a limited and dependent right which we hold under him; for we gave not our selves a being, but received it of God;
but in respect of a limited and dependent right which we hold under him; for we gave not our selves a being, but received it of God;
cc-acp p-acp n1 pp-f dt j-vvn cc j-jn vvi r-crq pns12 vvb p-acp pno31; c-acp pns12 vvd xx po12 n2 av vbg, cc-acp vvd pn31 pp-f np1;
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yea, we were so farre from giving our selves a being when wee were not, that wee cannot continue our being now wee have it:
yea, we were so Far from giving our selves a being when we were not, that we cannot continue our being now we have it:
uh, pns12 vbdr av av-j p-acp vvg po12 n2 dt n1 c-crq pns12 vbdr xx, cst pns12 vmbx vvi po12 vbg av pns12 vhb pn31:
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the world hath no lesse need of his assistance now, then at the first creation;
the world hath no less need of his assistance now, then At the First creation;
dt n1 vhz dx dc n1 pp-f po31 n1 av, av p-acp dt ord n1;
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and when it shall have lasted ten thousand yeers, it shall be still in its minority;
and when it shall have lasted ten thousand Years, it shall be still in its minority;
cc c-crq pn31 vmb vhi vvn crd crd n2, pn31 vmb vbi av p-acp po31 n1;
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it must be no lesse sustained by God when it is old, then in its first infancy.
it must be no less sustained by God when it is old, then in its First infancy.
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And, as wee our selves are not our owne, but Gods; so our actions are none of ours, but his:
And, as we our selves Are not our own, but God's; so our actions Are none of ours, but his:
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he co-operates with all his creatures, and gives them vertue and strength to performe their actions.
he co-operates with all his creatures, and gives them virtue and strength to perform their actions.
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Had they not a continuall supply and contribution of power and strength from him, the starres would lose their light, the heavens their influence, all things would become naked, disarmed,
Had they not a continual supply and contribution of power and strength from him, the Stars would loose their Light, the heavens their influence, all things would become naked, disarmed,
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and stript of all their qualities; all the old elements would be dissolved, and in stead of them darknesse, silence, horror,
and stripped of all their qualities; all the old elements would be dissolved, and in stead of them darkness, silence, horror,
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and confusion would be the new elements of the world. Wee cannot so much as eat, or drink, or move, or speak without him;
and confusion would be the new elements of the world. we cannot so much as eat, or drink, or move, or speak without him;
cc n1 vmd vbi dt j n2 pp-f dt n1. pns12 vmbx av av-d c-acp vvb, cc vvi, cc vvi, cc vvi p-acp pno31;
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for in him wee live, and move, and have our being, Acts 17.28. not onely our being, but our life and motion;for in him we live, and move, and have our being, Acts 17.28. not only our being, but our life and motion;
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that is, all our actions are from him.
that is, all our actions Are from him.
d vbz, d po12 n2 vbr p-acp pno31.
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Now, if we be neither owners of our selves, nor of our actions, then surely those things which are without us,
Now, if we be neither owners of our selves, nor of our actions, then surely those things which Are without us,
av, cs pns12 vbb dx n2 pp-f po12 n2, ccx pp-f po12 n2, av av-j d n2 r-crq vbr p-acp pno12,
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as riches, honours, and whatsoever else is in the world, is none of ours, wee cannot call our selves the proprietaries of them:
as riches, honours, and whatsoever Else is in the world, is none of ours, we cannot call our selves the proprietaries of them:
c-acp n2, n2, cc r-crq av vbz p-acp dt n1, vbz pix pp-f png12, pns12 vmbx vvi po12 n2 dt n2 pp-f pno32:
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But for our sins, they are truly our own, God hath no right at all in them;
But for our Sins, they Are truly our own, God hath no right At all in them;
cc-acp p-acp po12 n2, pns32 vbr av-j po12 d, np1 vhz dx j-jn p-acp d p-acp pno32;
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wee produce them, and give them a being of our selves, and therefore they are as truely ours,
we produce them, and give them a being of our selves, and Therefore they Are as truly ours,
pns12 vvb pno32, cc vvi pno32 av vbg pp-f po12 n2, cc av pns32 vbr a-acp av-j png12,
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as any thing is his which hee created.
as any thing is his which he created.
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But some perhaps will say, that God concurres as well to evill actions as to good;
But Some perhaps will say, that God concurs as well to evil actions as to good;
p-acp d av vmb vvi, cst np1 vvz a-acp av p-acp j-jn n2 c-acp p-acp j;
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and therefore if our good actions must not be imputed to our selves, but to God;
and Therefore if our good actions must not be imputed to our selves, but to God;
cc av cs po12 j n2 vmb xx vbi vvn p-acp po12 n2, cc-acp p-acp np1;
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our evill actions ought likewise to be imputed to him.
our evil actions ought likewise to be imputed to him.
po12 j-jn n2 vmd av pc-acp vbi vvn p-acp pno31.
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To this I answer, that God concurreth to evill actions in such a manner, as they cannot without injustice be imputed to him.
To this I answer, that God concurreth to evil actions in such a manner, as they cannot without injustice be imputed to him.
p-acp d pns11 vvb, cst np1 vvz p-acp j-jn n2 p-acp d dt n1, c-acp pns32 vmbx p-acp n1 vbi vvn p-acp pno31.
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Its true, when a man sins, God assists the sinner, and concurres with him in all subservient actions that are requisite to the sin;
Its true, when a man Sins, God assists the sinner, and concurs with him in all subservient actions that Are requisite to the since;
po31 j, c-crq dt n1 n2, np1 vvz dt n1, cc vvz p-acp pno31 p-acp d fw-fr n2 cst vbr j p-acp dt n1;
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yet the concourse of God is so innocent, so pure, so void of all malice, that no man can (without execrable blasphemy) call God the authour of that sin.
yet the concourse of God is so innocent, so pure, so void of all malice, that no man can (without execrable blasphemy) call God the author of that since.
av dt n1 pp-f np1 vbz av j-jn, av j, av j pp-f d n1, cst dx n1 vmb (p-acp j n1) vvb np1 dt n1 pp-f d n1.
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For there are two different things to be considered in every evill act;
For there Are two different things to be considered in every evil act;
p-acp a-acp vbr crd j n2 pc-acp vbi vvn p-acp d j-jn n1;
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the first is the substance and matter of the act, and this (considered apart by it selfe) is neither morally good nor evill:
the First is the substance and matter of the act, and this (considered apart by it self) is neither morally good nor evil:
dt ord vbz dt n1 cc n1 pp-f dt n1, cc d (vvd av p-acp pn31 n1) vbz d av-j j ccx j-jn:
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The second thing to be considered in every act is the obliquity and defect which accompanies it;
The second thing to be considered in every act is the obliquity and defect which Accompanies it;
dt ord n1 pc-acp vbi vvn p-acp d n1 vbz dt n1 cc n1 r-crq vvz zz;
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that is, the disorder which is in it, which makes it an evill act, and which doth as it were set a byas upon it, that drawes it awry:
that is, the disorder which is in it, which makes it an evil act, and which does as it were Set a bias upon it, that draws it awry:
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For the substance and matter of the act, God goes along with it, hee gives it the free contribution of his help and concourse;
For the substance and matter of the act, God Goes along with it, he gives it the free contribution of his help and concourse;
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but for the obliquity and defect of the act, to that he doth not contribute at all;
but for the obliquity and defect of the act, to that he does not contribute At all;
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for it hath no efficient cause, but a deficient onely.
for it hath no efficient cause, but a deficient only.
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When a lame man goes, there are two things in that act, his going, and his lamenesse;
When a lame man Goes, there Are two things in that act, his going, and his lameness;
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his going proceeds from his soule, but his lamenesse from some defect in the matter: And so it is in evill actions;
his going proceeds from his soul, but his lameness from Some defect in the matter: And so it is in evil actions;
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the actions themselves proceed from God, as motion proceeds from the soule;
the actions themselves proceed from God, as motion proceeds from the soul;
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but the obliquity of the actions proceeds from some defect in men, as lamenesse proceeds from some defect in the matter.
but the obliquity of the actions proceeds from Some defect in men, as lameness proceeds from Some defect in the matter.
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So that Gods concourse to our actions doth not (as you see) suppose his concourse to the obliquity and defect which is in them;
So that God's concourse to our actions does not (as you see) suppose his concourse to the obliquity and defect which is in them;
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the evill of every action is our own, though the action it selfe be Gods. And this is the first thing wee are to acknowledge when wee make our confession; namely, that our sins are our own,
the evil of every actium is our own, though the actium it self be God's And this is the First thing we Are to acknowledge when we make our Confessi; namely, that our Sins Are our own,
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and that wee are not necessitated to commit them by any over-ruling power.
and that we Are not necessitated to commit them by any overruling power.
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And so much of the first part of Davids confession, which is his confession in respect of the subject. I come now to the second, which is his confession in respect of the act.
And so much of the First part of Davids Confessi, which is his Confessi in respect of the Subject. I come now to the second, which is his Confessi in respect of the act.
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I have sinned: David proceeds here (you see) to confesse the act. Before hee confess'd the efficient cause of his hurt,I have sinned: David proceeds Here (you see) to confess the act. Before he confessed the efficient cause of his hurt,
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and that was himselfe: he goes forward now, and confesseth the instrumentall cause, and that was sin; hee wounded himselfe by sin, For I have sinned.
and that was himself: he Goes forward now, and Confesses the instrumental cause, and that was since; he wounded himself by since, For I have sinned.
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And in this confession hee layes open the nakednesse of his soule, without using vain excuses to defend himselfe:
And in this Confessi he lays open the nakedness of his soul, without using vain excuses to defend himself:
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For although this confession be delivered in generall terms, so that he seems not by it to acknowledge himselfe so notorious and scandalous a sinner as hee was:
For although this Confessi be Delivered in general terms, so that he seems not by it to acknowledge himself so notorious and scandalous a sinner as he was:
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yet if yee read over the whole Psalme, and consider it well, you shall find, that this confession must have reference of necessity to his worst sins;
yet if ye read over the Whole Psalm, and Consider it well, you shall find, that this Confessi must have Referente of necessity to his worst Sins;
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namely, to those particular and individuall sins of Adultery and Murther, and it is generally by Expositors chiefly applyed to them:
namely, to those particular and Individu Sins of Adultery and Murder, and it is generally by Expositors chiefly applied to them:
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For those sins which this confession hath reference to, are those which were publickly knowne,
For those Sins which this Confessi hath Referente to, Are those which were publicly known,
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and which made him be evill spoken of amongst his enemies, as wee may read in the rest of the Psalme;
and which made him be evil spoken of among his enemies, as we may read in the rest of the Psalm;
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now those were chiefly his Adultery and Murther:
now those were chiefly his Adultery and Murder:
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so that though they be not named in expresse termes, yet if yee consider the reference my Text hath to other things contained in the Psalme, there is enough expressed to make them known.
so that though they be not nam in express terms, yet if ye Consider the Referente my Text hath to other things contained in the Psalm, there is enough expressed to make them known.
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And this must wee doe also in our confession; it is not enough for us to confesse our sins to be our owne,
And this must we do also in our Confessi; it is not enough for us to confess our Sins to be our own,
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but wee must confesse the act also;
but we must confess the act also;
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wee must lay open, as far as we are able, every particular and individuall sin which wee commit.
we must lay open, as Far as we Are able, every particular and Individu since which we commit.
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There are two wayes, as it hath been observed by some, to procure the favour of a Judge in civill Courts and Consistories of justice, NONLATINALPHABET, either an open confession, or else some colourable excuse: but in Gods court there is but one of these wayes availeable;
There Are two ways, as it hath been observed by Some, to procure the favour of a Judge in civil Courts and Consistories of Justice,, either an open Confessi, or Else Some colourable excuse: but in God's court there is but one of these ways available;
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we may make him propitious and favourable by confessing our sins, and relating all circumstances that do aggravate them;
we may make him propitious and favourable by confessing our Sins, and relating all Circumstances that do aggravate them;
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but not by using colours to extenuate and lessen them:
but not by using colours to extenuate and lessen them:
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they that deny or excuse their sins, must look for no favour at the hand of God;
they that deny or excuse their Sins, must look for no favour At the hand of God;
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Behold, (saith God) I will plead with thee, because thou saist, I have not sinned, Jer. 2.35. Behold, I will plead with thee; Behold, (Says God) I will plead with thee, Because thou Sayest, I have not sinned, Jer. 2.35. Behold, I will plead with thee;
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that is, I will alledge all that I can against thee, I will give thee the very extremity and rigour of justice, I will prove thee faulty,
that is, I will allege all that I can against thee, I will give thee the very extremity and rigour of Justice, I will prove thee faulty,
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and convince thee to thy face.
and convince thee to thy face.
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But on the other side, if men confesse their sins, then is God ready to acquit and pardon them;
But on the other side, if men confess their Sins, then is God ready to acquit and pardon them;
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If wee confesse our sins, God is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse, 1 Joh. 1.9.If we confess our Sins, God is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness, 1 John 1.9.
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Now, confession is either publick, or private: publick confession is when the people at a publick congregation confesse their sinnes together;
Now, Confessi is either public, or private: public Confessi is when the people At a public congregation confess their Sins together;
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or, when some Minister of the Church confesseth in the name of all the people:
or, when Some Minister of the Church Confesses in the name of all the people:
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and this may be either ordinary, or extraordinary; ordinary confession is at ordinary times, as upon Sabbath or festivall dayes,
and this may be either ordinary, or extraordinary; ordinary Confessi is At ordinary times, as upon Sabbath or festival days,
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when the people meet together to confesse their sinnes: extraordinary confession is when the people meet together at extraordinary times, upon speciall emergent occasions;
when the people meet together to confess their Sins: extraordinary Confessi is when the people meet together At extraordinary times, upon special emergent occasions;
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and wee have divers examples in the Scripture of both these kinds of confession, which I cannot now stay to mention.
and we have diverse Examples in the Scripture of both these Kinds of Confessi, which I cannot now stay to mention.
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Private confession is when a private man confesseth his sins;Private Confessi is when a private man Confesses his Sins;
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and it may be done publickly at a solemn assembly, or in private before a Minister of the Church,
and it may be done publicly At a solemn assembly, or in private before a Minister of the Church,
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or to a friend, or before God. The first kind of confession was much in use in the primitive times of the Church;
or to a friend, or before God. The First kind of Confessi was much in use in the primitive times of the Church;
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and it was performed many severall wayes, which are frequently mentioned by the Fathers.
and it was performed many several ways, which Are frequently mentioned by the Father's.
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The second kind of confession is exacted by the Church of Rome with great strictnesse and severity,
The second kind of Confessi is exacted by the Church of Rome with great strictness and severity,
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and imposed upon mens consciences as a thing absolutely necessary to salvation.
and imposed upon men's Consciences as a thing absolutely necessary to salvation.
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The third kind of confession hath been alwayes practised by good Christians, as a thing conducing to the glory of God.
The third kind of Confessi hath been always practised by good Christians, as a thing conducing to the glory of God.
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The last kind of confession is of absolute necessity, and is generally exercised in the Church.
The last kind of Confessi is of absolute necessity, and is generally exercised in the Church.
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As for our Church, wee allow all these kinds of confession: for the first kind of confession, which is to be made before a publick assembly, our Church in many cases commands it,
As for our Church, we allow all these Kinds of Confessi: for the First kind of Confessi, which is to be made before a public assembly, our Church in many cases commands it,
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and enjoineth publick and scandalous sinners (which cause the Church wherein they live to be evill spoken of) to do penance, to make an honourable amends,
and enjoins public and scandalous Sinners (which cause the Church wherein they live to be evil spoken of) to do penance, to make an honourable amends,
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and to give a publick testimony of their sorrow and repentance for it.
and to give a public testimony of their sorrow and Repentance for it.
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For the second kind of confession, which is to be made privately before a Minister of the Church, wee enjoine it not;
For the second kind of Confessi, which is to be made privately before a Minister of the Church, we enjoin it not;
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but yet our Church in some cases counsels it:
but yet our Church in Some cases Counsels it:
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as namely, when the conscience is distressed and perplexed, and cannot free it selfe from feares and doubts.
as namely, when the conscience is distressed and perplexed, and cannot free it self from fears and doubts.
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For the third kind of confession, that is to be made to a friend, it is approved also and commended by our Church,
For the third kind of Confessi, that is to be made to a friend, it is approved also and commended by our Church,
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and is counselled by the Apostle Saint James, who admonisheth the children of God to confesse their sins one to another.
and is counseled by the Apostle Saint James, who Admonisheth the children of God to confess their Sins one to Another.
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For the last kind of confession, (as I said) it is of absolute necessity,
For the last kind of Confessi, (as I said) it is of absolute necessity,
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and is taught by our Church as a doctrine fundamentall, and necessary to salvation.
and is taught by our Church as a Doctrine fundamental, and necessary to salvation.
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Now if I should speak of all these kinds of confessions, first, of publick confession, both ordinary and extraordinary; and then of private confession, and all the severall kinds of it;
Now if I should speak of all these Kinds of confessions, First, of public Confessi, both ordinary and extraordinary; and then of private Confessi, and all the several Kinds of it;
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if I should speak of the manner how they are to be performed, and of the profit and benefit that is in them, I should too much exceed the limits of the time:
if I should speak of the manner how they Are to be performed, and of the profit and benefit that is in them, I should too much exceed the Limits of the time:
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I will speak therefore onely of the last kind, that is, confession before God; because that is necessary to salvation,
I will speak Therefore only of the last kind, that is, Confessi before God; Because that is necessary to salvation,
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and is a duty that cannot be dispensed with.
and is a duty that cannot be dispensed with.
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Whosoever looks to have his soule healed, must first confesse his sin to God, and lay open the cause of his distemper.
Whosoever looks to have his soul healed, must First confess his since to God, and lay open the cause of his distemper.
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And surely wee cannot desire a more cheap, or a more easie remedy:
And surely we cannot desire a more cheap, or a more easy remedy:
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wee shall not need to represent our spirituall diseases in plates of gold, as the Philistines did their emerods; that was a costly remedy,
we shall not need to represent our spiritual diseases in Plataea of gold, as the philistines did their emeralds; that was a costly remedy,
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and yet they thought it cheap enough, when they considered what an happinesse it was to have their health.
and yet they Thought it cheap enough, when they considered what an happiness it was to have their health.
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But wee shall not need (I say) to use such a costly remedy, wee shall not need to represent our spirituall diseases in plates of gold;
But we shall not need (I say) to use such a costly remedy, we shall not need to represent our spiritual diseases in Plataea of gold;
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let us but represent them in words, and wee shall be healed: David did but confesse his sin, and presently obtained pardon;
let us but represent them in words, and we shall be healed: David did but confess his since, and presently obtained pardon;
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the prodigall child did but confesse his sin, and presently the cloud of his fathers anger was dissolved into a milde showre of teares;
the prodigal child did but confess his since, and presently the cloud of his Father's anger was dissolved into a mild shower of tears;
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the theefe upon the crosse, confessing his sins, was canonized before hee was dead, and found a better paradise by confession, then Adam lost by sin:
the thief upon the cross, confessing his Sins, was canonized before he was dead, and found a better paradise by Confessi, then Adam lost by since:
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Let us then acknowledge our sins, and wee shall have pardon;
Let us then acknowledge our Sins, and we shall have pardon;
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let us lay open and discover the cause of our wounds, and wee shall be healed.
let us lay open and discover the cause of our wounds, and we shall be healed.
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But some perhaps will say, All this is done already; I have and doe confesse my sins before God every day. It is well done:
But Some perhaps will say, All this is done already; I have and do confess my Sins before God every day. It is well done:
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yet take heed thou dost not content thy selfe with the shadow of confession. What if thy confession be nothing else but an empty sound of words? What if it want substance? What if it be but a meer formality? then thou art miserably deluded:
yet take heed thou dost not content thy self with the shadow of Confessi. What if thy Confessi be nothing Else but an empty found of words? What if it want substance? What if it be but a mere formality? then thou art miserably deluded:
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Yet such is the confession of most men; for there is a formall verball confession, which is but a meer shadow;
Yet such is the Confessi of most men; for there is a formal verbal Confessi, which is but a mere shadow;
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a man may confesse his sins every day, and yet be never the better, for there are divers conditions necessary to a true confession, which,
a man may confess his Sins every day, and yet be never the better, for there Are diverse conditions necessary to a true Confessi, which,
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if they be absent from thine, it will not be available. The first condition necessary to a true confession, is a due examination of our selves, and of our former life;
if they be absent from thine, it will not be available. The First condition necessary to a true Confessi, is a due examination of our selves, and of our former life;
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all the kinds of sin, and all the circumstances that doe aggravate them, are to be discussed:
all the Kinds of since, and all the Circumstances that do aggravate them, Are to be discussed:
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wee are not to take our sins in the grosse, and so to make a light perfunctory confession, and say, that wee are miserable and wretched sinners;
we Are not to take our Sins in the gross, and so to make a Light perfunctory Confessi, and say, that we Are miserable and wretched Sinners;
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but wee must take a perfect view (as far as we are able) of all our particular and individuall sins.
but we must take a perfect view (as Far as we Are able) of all our particular and Individu Sins.
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It is for want of this examination that many a mans confession is invalid;
It is for want of this examination that many a men Confessi is invalid;
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they confesse only such sins as come suddenly into their minds, and make no reflection upon their former life.
they confess only such Sins as come suddenly into their minds, and make no reflection upon their former life.
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But whosoever desire to make such a confession as may be pleasing to God, must take more paines, and do it more exactly;
But whosoever desire to make such a Confessi as may be pleasing to God, must take more pains, and do it more exactly;
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Stand in awe and sin not, commune with your own heart, and in your chamber, and be still, (saith David ) Psal. 4.4.Stand in awe and since not, commune with your own heart, and in your chamber, and be still, (Says David) Psalm 4.4.
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As if hee should have said, In the silence of the night, when thou enjoyest thine owne privacie,
As if he should have said, In the silence of the night, when thou enjoyest thine own privacy,
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when thou art free from the cares and distractions of worldly imployments, enter into secret communication with thine owne heart, examine thine owne wayes,
when thou art free from the Cares and distractions of worldly employments, enter into secret communication with thine own heart, examine thine own ways,
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and search out thine own corruptions.
and search out thine own corruptions.
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And, lest hee should seeme to exact that of others, which hee did not perform as rigorously himselfe, hee shewes it in another Psalme to be his owne practice;
And, lest he should seem to exact that of Others, which he did not perform as rigorously himself, he shows it in Another Psalm to be his own practice;
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I call to remembrance (saith hee) my song in the night, I commune with mine owne heart, I call to remembrance (Says he) my song in the night, I commune with mine own heart,
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and my spirit made diligent search, Psal. 77.6. The Prophet Jeremiah likewise exhorts his brethren the Jewes, in the time of their captivity, to the performance of this duty;and my Spirit made diligent search, Psalm 77.6. The Prophet Jeremiah likewise exhorts his brothers the Jews, in the time of their captivity, to the performance of this duty;
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Let us search and try our wayes (saith hee) and turn again to the Lord, Lam. 3.40. Saint Paul also (writing to the Corinthians) layes this as a necessary injunction upon them, that no man should have accesse to the holy Sacrament, without diligent examination of himselfe;Let us search and try our ways (Says he) and turn again to the Lord, Lam. 3.40. Saint Paul also (writing to the Corinthians) lays this as a necessary injunction upon them, that no man should have access to the holy Sacrament, without diligent examination of himself;
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But let a man examine himselfe (saith hee) and so let him eat of that bread, But let a man examine himself (Says he) and so let him eat of that bred,
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and drink of that cup, 1 Cor. 11.28.and drink of that cup, 1 Cor. 11.28.
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As if he should have said, It is not sufficient to make a generall confession of your sinnes when yee receive the holy Sacrament;
As if he should have said, It is not sufficient to make a general Confessi of your Sins when ye receive the holy Sacrament;
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but every man must search accurately, that, if it be possible, hee may see the very bottome of his corruption,
but every man must search accurately, that, if it be possible, he may see the very bottom of his corruption,
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and confesse all his sins, and be humbled for them in that measure that their number or quality doe require.
and confess all his Sins, and be humbled for them in that measure that their number or quality do require.
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It is for want of this examination, that many men think themselves better then they are, they take no notice of their sins;
It is for want of this examination, that many men think themselves better then they Are, they take no notice of their Sins;
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or, if they doe take notice when they commit them, yet, for want of a timely examination, they forget them afterwards:
or, if they do take notice when they commit them, yet, for want of a timely examination, they forget them afterwards:
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so that when they would confesse, their sins (like Nebuchad-nezzars dream) are quite gone out of their mind;
so that when they would confess, their Sins (like Nebuchadnezar's dream) Are quite gone out of their mind;
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and if some Daniel doe not bring them back again to their remembrance, they shall never be confessed. But this slight and superficiall kind of confession is not availeable;
and if Some daniel do not bring them back again to their remembrance, they shall never be confessed. But this slight and superficial kind of Confessi is not available;
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they that would confesse their sins effectually, must be intentive and diligent in examination of themselves, that so they may discover the whole masse of their owne corruption:
they that would confess their Sins effectually, must be intentive and diligent in examination of themselves, that so they may discover the Whole mass of their own corruption:
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and as divers artificers examine all their work by the line and plummet, so they must examine all their actions by the exact rule and straight line of Gods word.
and as diverse artificers examine all their work by the line and plummet, so they must examine all their actions by the exact Rule and straight line of God's word.
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And here (would the time permit) I would a little enlarge my selfe, because there are many that never yet performed this duty;
And Here (would the time permit) I would a little enlarge my self, Because there Are many that never yet performed this duty;
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and many others that know not how to do it:
and many Others that know not how to do it:
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there are many that never yet performed this duty, which are so farre from taking any strict account of their owne wayes,
there Are many that never yet performed this duty, which Are so Far from taking any strict account of their own ways,
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and from searching diligently into their owne lives, that so they might discover their own imperfections,
and from searching diligently into their own lives, that so they might discover their own imperfections,
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and judge and condemn them in themselves, that they are not very well content when others would take the paines to doe it for them,
and judge and condemn them in themselves, that they Are not very well content when Others would take the pains to do it for them,
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and to lay open their sins and corruptions before their eyes;
and to lay open their Sins and corruptions before their eyes;
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but if their pastor or teacher (whose office it is to doe it, and who shall answer God for not doing it) take notice of any sin,
but if their pastor or teacher (whose office it is to do it, and who shall answer God for not doing it) take notice of any since,
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and discover it to them, they think him too uncivill and importunate.
and discover it to them, they think him too Uncivil and importunate.
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If there be any here that have been thus negligent in confessing their sins, and examining their owne lives, be exhorted, I beseech you, to begin this duty before your souls be too far over-spread with sins:
If there be any Here that have been thus negligent in confessing their Sins, and examining their own lives, be exhorted, I beseech you, to begin this duty before your Souls be too Far overspread with Sins:
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I went by the field of the slothfull (saith Solomon ) and by the vineyard of the man void of understanding, I went by the field of the slothful (Says Solomon) and by the vineyard of the man void of understanding,
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and loe, it was all growne over with thorns, and nettles had covered the face thereof,
and lo, it was all grown over with thorns, and nettles had covered the face thereof,
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and the stone-wall thereof was broken down, Pro. 24.30, 31. His words are allegoricall, and imply thus much, that they which neglect this duty,and the stonewall thereof was broken down, Pro 24.30, 31. His words Are allegorical, and imply thus much, that they which neglect this duty,
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and doe not seriously examine, and often confesse their sins, their soules will soon be over-growne with vices,
and do not seriously examine, and often confess their Sins, their Souls will soon be overgrown with vices,
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as the field or vine-yard of a fool or slothfull person useth to be over-grown with weeds.
as the field or vineyard of a fool or slothful person uses to be overgrown with weeds.
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There are some again that know not how to perform this duty, which are subject to deceive themselves, to let many sins passe undiscerned,
There Are Some again that know not how to perform this duty, which Are Subject to deceive themselves, to let many Sins pass undiscerned,
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and oftentimes to mistake them for vertues.
and oftentimes to mistake them for Virtues.
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If there be any such here, (as I am afraid there are too many) let mee desire you to observe these two rules for your direction:
If there be any such Here, (as I am afraid there Are too many) let me desire you to observe these two rules for your direction:
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First, when yee examine your actions, take heed you weigh them not by a false balance;
First, when ye examine your actions, take heed you weigh them not by a false balance;
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that is, by a defiled conscience, for a defiled conscience is as a false balance; it is impossible to weigh an action rightly by it.
that is, by a defiled conscience, for a defiled conscience is as a false balance; it is impossible to weigh an actium rightly by it.
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The Jewes having a defiled conscience, preferred Barabbas before our Saviour Christ.
The Jews having a defiled conscience, preferred Barabbas before our Saviour christ.
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And this is that which deceives many, when they examine themselves, and find they doe nothing against their conscience, they think themselves very upright and just;
And this is that which deceives many, when they examine themselves, and find they do nothing against their conscience, they think themselves very upright and just;
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but they know not that their conscience is defiled, they consider not that their affection swayes their conscience,
but they know not that their conscience is defiled, they Consider not that their affection sways their conscience,
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and can make it judge any thing lawfull or unlawfull, as it please.
and can make it judge any thing lawful or unlawful, as it please.
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But you will say, How shall I know when my conscience is defiled? The Apostle Saint Paul will resolve that doubt;
But you will say, How shall I know when my conscience is defiled? The Apostle Saint Paul will resolve that doubt;
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Unto the pure (saith hee) all things are pure; but unto them that are defiled and unbeleeving nothing is pure, Unto the pure (Says he) all things Are pure; but unto them that Are defiled and unbelieving nothing is pure,
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but even their mind and conscience is defiled, Titus 1.15. Whosoever therefore lives in any habituall sin;but even their mind and conscience is defiled, Titus 1.15. Whosoever Therefore lives in any habitual since;
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whosoever alloweth himselfe to doe wickedly in any thing, his conscience is defiled, and it is in vain for him to consult with it concerning the lawfulnesse or unlawfulnesse of any action.
whosoever alloweth himself to do wickedly in any thing, his conscience is defiled, and it is in vain for him to consult with it Concerning the lawfulness or unlawfulness of any actium.
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Secondly, when you examine your actions, favour not your selves, but give the same judgement upon your own sins,
Secondly, when you examine your actions, favour not your selves, but give the same judgement upon your own Sins,
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and pronounce the same condemnation against your selves, which at other times ye have pronounced against others that have committed the like offences.
and pronounce the same condemnation against your selves, which At other times you have pronounced against Others that have committed the like offences.
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There are many, for want of observing this rule, which think themselves to be much better then they are;
There Are many, for want of observing this Rule, which think themselves to be much better then they Are;
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they will censure and scoffe at others for those sins and infirmities which they commit every day without seeing them in themselves.
they will censure and scoff At Others for those Sins and infirmities which they commit every day without seeing them in themselves.
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Would these men but look upon their owne actions with the same impartiall eye that they looke upon others, they would be able to judge better of their owne wayes,
Would these men but look upon their own actions with the same impartial eye that they look upon Others, they would be able to judge better of their own ways,
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and would discover the same corruptions in themselves, which they can so easily discern in another.
and would discover the same corruptions in themselves, which they can so Easily discern in Another.
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And this is the first condition necessary to a true confession; that is, a due examination of our selves, and of our former life.
And this is the First condition necessary to a true Confessi; that is, a due examination of our selves, and of our former life.
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The second condition necessary to a true confession, is, sorrow and contrition of heart:
The second condition necessary to a true Confessi, is, sorrow and contrition of heart:
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They that confesse their sins, and are not grieved for them, may be said rather to relate or to describe their sins, then to confesse them.
They that confess their Sins, and Are not grieved for them, may be said rather to relate or to describe their Sins, then to confess them.
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Sorrow is a condition so inseparable from this duty, that where it is wanting, it is as good to deny our sins, as to confesse them:Sorrow is a condition so inseparable from this duty, that where it is wanting, it is as good to deny our Sins, as to confess them:
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and this condition is expresly required Levit. 26.40.
and this condition is expressly required Levit. 26.40.
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where God makes a promise to the Jewes when they shall be in captivity, saying, If they shall confesse their iniquity,
where God makes a promise to the Jews when they shall be in captivity, saying, If they shall confess their iniquity,
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and the iniquity of their fathers, with their trespasse which they trespassed against mee, and that they also have walked contrary unto mee;
and the iniquity of their Father's, with their trespass which they trespassed against me, and that they also have walked contrary unto me;
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And that I also have walked contrary unto them, and have brought them into the land of their enemies;
And that I also have walked contrary unto them, and have brought them into the land of their enemies;
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if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:
if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:
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Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember,
Then will I Remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I Remember,
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and I will remember the land. and I will Remember the land.
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This promise (you see) which God made to the Jewes upon their confession, is a conditionall promise,
This promise (you see) which God made to the Jews upon their Confessi, is a conditional promise,
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and the condition expressed is this, If their uncircumcised hearts be humbled; that is, if they be broken and rent with sorrow for their sins:
and the condition expressed is this, If their uncircumcised hearts be humbled; that is, if they be broken and rend with sorrow for their Sins:
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he doth not promise to remember them whensoever they should formally confesse, but if their uncircumcised hearts were humbled when they made their confession. And therefore wheresoever you find the children of God confessing their sins in Scripture, yee shall find them usually in an humble and mournfull posture:
he does not promise to Remember them whensoever they should formally confess, but if their uncircumcised hearts were humbled when they made their Confessi. And Therefore wheresoever you find the children of God confessing their Sins in Scripture, ye shall find them usually in an humble and mournful posture:
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In such a posture shall you find Daniel, at the ninth chapter and third verse of his own Prophecie;
In such a posture shall you find daniel, At the ninth chapter and third verse of his own Prophecy;
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where you may see, that hee first humbled himselfe, and, by putting on sack-cloth and ashes, expressed deep signes of sorrow and contrition, and then hee proceeded to make confession of his sins.
where you may see, that he First humbled himself, and, by putting on Sackcloth and Ashes, expressed deep Signs of sorrow and contrition, and then he proceeded to make Confessi of his Sins.
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In such a posture shal ye find Ezra, at the 9th chapter and 5th verse of his own book;
In such a posture shall you find Ezra, At the 9th chapter and 5th verse of his own book;
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where you may see, that he also, by the outward gesture of his body first testified the inward heavinesse and affliction of his mind,
where you may see, that he also, by the outward gesture of his body First testified the inward heaviness and affliction of his mind,
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and then proceeded to make his confession to God. And this is the true manner of confessing sin;
and then proceeded to make his Confessi to God. And this is the true manner of confessing since;
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our confession is then available, when our hearts are ready to break with sorrow: wee may be confident the Lord will not despise us,
our Confessi is then available, when our hearts Are ready to break with sorrow: we may be confident the Lord will not despise us,
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when our tears lift up our confession as the waters lifted up the Ark. I will not here dispute the question concerning the quality of sorrow, whether a sensible sorrow be alwaies necessary,
when our tears lift up our Confessi as the waters lifted up the Ark I will not Here dispute the question Concerning the quality of sorrow, whither a sensible sorrow be always necessary,
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or whether an appreciative rationall sorrow will serve the turn, as our Romish Doctors do generally affirme.
or whither an appreciative rational sorrow will serve the turn, as our Romish Doctors do generally affirm.
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For my part, I take their appreciative rationall sorrow to be a meer figment, a fained and forged invention of their owne,
For my part, I take their appreciative rational sorrow to be a mere figment, a feigned and forged invention of their own,
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as many other of their distinctions are:
as many other of their Distinctions Are:
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Sorrow is a passion of the mind, and I think an appreciative rationall passion is a new kind of passion, that was never known to any but themselves.Sorrow is a passion of the mind, and I think an appreciative rational passion is a new kind of passion, that was never known to any but themselves.
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True sorrow, without doubt, hath alwayes some sensible motions, some convulsions of heart to attend it;
True sorrow, without doubt, hath always Some sensible motions, Some convulsions of heart to attend it;
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it could not be a passion of the mind, if it did not inferre passionem animo, some wayes or other sensibly affect the soule.
it could not be a passion of the mind, if it did not infer passionem animo, Some ways or other sensibly affect the soul.
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I will also omit the question concerning the quantity of sorrow which wee ought to have;
I will also omit the question Concerning the quantity of sorrow which we ought to have;
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namely, whether sorrow for sin ought to be the greatest sorrow. Bellarmines determination is, that it ought to be the greatest appreciative, but not intensive. I will not at this time examine this determination;
namely, whither sorrow for since ought to be the greatest sorrow. Bellarmines determination is, that it ought to be the greatest appreciative, but not intensive. I will not At this time examine this determination;
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I say only in generall, that true sorrow, proceeding from the grace of God, and not from the fear of punishment,
I say only in general, that true sorrow, proceeding from the grace of God, and not from the Fear of punishment,
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or any other sinister respect, in what degree or quantity soever it be, is sufficient to make our confession available before God.
or any other sinister respect, in what degree or quantity soever it be, is sufficient to make our Confessi available before God.
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Many, when they compare their owne sorrow with the sorrow of David, or with the sorrow of divers other holy men and women which are mentioned in the Scriptures, are much troubled in mind, because they cannot equall them.
Many, when they compare their own sorrow with the sorrow of David, or with the sorrow of diverse other holy men and women which Are mentioned in the Scriptures, Are much troubled in mind, Because they cannot equal them.
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What are my tears (say they) compared with Davids tears? What is my griefe, compared with the griefe of Mary Magdalen? Thus they discourse within themselves,
What Are my tears (say they) compared with Davids tears? What is my grief, compared with the grief of Marry Magdalen? Thus they discourse within themselves,
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and are ready almost to dispaire, because they cannot arrive at their perfection. But such comparisons as these, beloved, are offensive and unprofitable;
and Are ready almost to despair, Because they cannot arrive At their perfection. But such comparisons as these, Beloved, Are offensive and unprofitable;
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for why should every one compare himselfe with David, or Mary Magdalen, which were Gods especiall favourites,
for why should every one compare himself with David, or Marry Magdalen, which were God's especial favourites,
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and had a greater measure of grace conferred upon them, then is ordinarily conferred upon others? Every one cannot hope to be so perfect as they were.
and had a greater measure of grace conferred upon them, then is ordinarily conferred upon Others? Every one cannot hope to be so perfect as they were.
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I speak not this to dishearten any, or inclining to an opinion, that it is not lawfull for you to desire to equall those worthy examples of repentance;
I speak not this to dishearten any, or inclining to an opinion, that it is not lawful for you to desire to equal those worthy Examples of Repentance;
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for I think it not onely lawfull, but commendable for every one to desire the best gifts:
for I think it not only lawful, but commendable for every one to desire the best Gifts:
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wee may desire to equall, and (if wee can) to excell David, Mary Magdalen, or any other, provided alwayes, that wee submit our wils to the will of God;
we may desire to equal, and (if we can) to excel David, Marry Magdalen, or any other, provided always, that we submit our wills to the will of God;
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and when wee see that it is not his pleasure to conferre upon us such gifts as he conferred upon them, wee must not therefore murmure against him,
and when we see that it is not his pleasure to confer upon us such Gifts as he conferred upon them, we must not Therefore murmur against him,
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nor work our owne disquiet and trouble by making such unprofitable comparisons, but giving thanks to God for what wee have, let us comfort our selves with that;
nor work our own disquiet and trouble by making such unprofitable comparisons, but giving thanks to God for what we have, let us Comfort our selves with that;
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considering alwaies, that all sorrow, whether it be in a great or small quantity, if it proceeds from grace, is able to save our souls.
considering always, that all sorrow, whither it be in a great or small quantity, if it proceeds from grace, is able to save our Souls.
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And this is the second condition necessary to a true confession; that is, sorrow and true contrition of heart.
And this is the second condition necessary to a true Confessi; that is, sorrow and true contrition of heart.
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The third condition necessary to a true confession, is, amendment of life: Although a man confesseth his sins every day,
The third condition necessary to a true Confessi, is, amendment of life: Although a man Confesses his Sins every day,
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yet if hee forsakes them not, his confession is but a meer formality; and this condition is required in many places of the Scripture;
yet if he forsakes them not, his Confessi is but a mere formality; and this condition is required in many places of the Scripture;
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but I will onely name a place or two:
but I will only name a place or two:
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In the 28th chapter of the Proverbs and the 13th verse, it is said, Hee that covereth his sinnes shall not prosper;
In the 28th chapter of the Proverbs and the 13th verse, it is said, He that Covereth his Sins shall not prosper;
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but whoso confesseth and forsaketh them shall have mercy. but whoso Confesses and Forsaketh them shall have mercy.
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Not every hypocrite that makes a formall confession, but he that confesseth and forsaketh his sins shall have mercy. And again, Ezra 10.11.
Not every hypocrite that makes a formal Confessi, but he that Confesses and Forsaketh his Sins shall have mercy. And again, Ezra 10.11.
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Ezra saith unto the people, Now therefore make confession unto the Lord God of your fathers, Ezra Says unto the people, Now Therefore make Confessi unto the Lord God of your Father's,
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and doe his pleasure, and separate your selves from the people of the land, and from the strange wives. and do his pleasure, and separate your selves from the people of the land, and from the strange wives.
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Hee doth not onely stirre up the people to confesse their sins to God, but to doe his pleasure also,
He does not only stir up the people to confess their Sins to God, but to do his pleasure also,
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and to separate themselves from the people of the land with whom they had contracted affinity,
and to separate themselves from the people of the land with whom they had contracted affinity,
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and to put away their strange wives, without which their confession had been but vain.
and to put away their strange wives, without which their Confessi had been but vain.
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It is (I know) a common opinion at this time, that an actuall amendment of life is not necessary and essentiall to confession; but that a purpose of amendment, with faith in Christ Jesus, is sufficient:
It is (I know) a Common opinion At this time, that an actual amendment of life is not necessary and essential to Confessi; but that a purpose of amendment, with faith in christ jesus, is sufficient:
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and although they commit the same sins every day, yet, if they resolve to amend after they have committed them, many think themselves (if they should die after such resolutions) in a good and safe condition.
and although they commit the same Sins every day, yet, if they resolve to amend After they have committed them, many think themselves (if they should die After such resolutions) in a good and safe condition.
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But this, beloved, is a grosse and manifest delusion, and contrary to those places of Scripture that have been already alledged,
But this, Beloved, is a gross and manifest delusion, and contrary to those places of Scripture that have been already alleged,
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and to many other which might be alledged to this purpose.
and to many other which might be alleged to this purpose.
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It is true indeed, that faith in Christ Jesus, if it could be in any man without an actuall amendment, is able to save him:
It is true indeed, that faith in christ jesus, if it could be in any man without an actual amendment, is able to save him:
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but herein they deceive themselves, in that they think true faith consistent with bare and naked resolutions,
but herein they deceive themselves, in that they think true faith consistent with bore and naked resolutions,
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and not alwayes accompanied with an actuall amendment; for true faith will shew it selfe in action,
and not always accompanied with an actual amendment; for true faith will show it self in actium,
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and cannot be perfected and known by bare and naked resolutions:
and cannot be perfected and known by bore and naked resolutions:
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Whatsoever is born of God (saith Saint John ) overcometh the world; and this is the victory that overcometh the world, Whatsoever is born of God (Says Faint John) Overcometh the world; and this is the victory that Overcometh the world,
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even our faith, 1 John 5.4. By true faith therefore a man overcometh the world:even our faith, 1 John 5.4. By true faith Therefore a man Overcometh the world:
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now, how can hee be said to overcome the world, that hath not forsaken his sins? for a victory is won by action,
now, how can he be said to overcome the world, that hath not forsaken his Sins? for a victory is wone by actium,
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and not by bare and naked resolutions. Have drunkards (think you) overcome the world? Have adulterers, unclean persons, swearers,
and not by bore and naked resolutions. Have drunkards (think you) overcome the world? Have Adulterers, unclean Persons, swearers,
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and usurers overcome the world? No, they are overcome themselves, and have not overcome the world.
and usurers overcome the world? No, they Are overcome themselves, and have not overcome the world.
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Take heed therefore yee deceive not your selves;
Take heed Therefore ye deceive not your selves;
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think not yee have faith, before yee find the fruits of faith in your life and conversation.
think not ye have faith, before ye find the fruits of faith in your life and Conversation.
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I presume there are none here but will say they have faith; but I pray God many amongst you be not deluded.
I presume there Are none Here but will say they have faith; but I pray God many among you be not deluded.
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Should I demand of you, whether you beleeve in God, or whether ye beleeve an heaven,
Should I demand of you, whither you believe in God, or whither you believe an heaven,
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and an hell, and a resurrection from the dead; I dare say, you would all answer, Yes:
and an hell, and a resurrection from the dead; I Dare say, you would all answer, Yes:
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But then, if I could look into your lives, and see your secret practices, I am afraid I should find many of you to be such,
But then, if I could look into your lives, and see your secret practices, I am afraid I should find many of you to be such,
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as if yet beleeved no such matter.
as if yet believed no such matter.
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I say, If I could look into your lives, I am afraid I should find many of you to be such,
I say, If I could look into your lives, I am afraid I should find many of you to be such,
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as if yee beleeved neither heaven, not hell, nor the resurrection of the dead, nor any other article of faith: for wherein doe many amongst us exceed an infidell, that beleeves none of these things? Is it possible that infidelity should produce as good effects in them,
as if ye believed neither heaven, not hell, nor the resurrection of the dead, nor any other article of faith: for wherein do many among us exceed an infidel, that believes none of these things? Is it possible that infidelity should produce as good effects in them,
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as faith in you? Is faith so sluggish a vertue, that it can he still,
as faith in you? Is faith so sluggish a virtue, that it can he still,
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and not be active? No, be sure, if thy faith breaks not into action, it is but a dead faith. In the 11th chapter to the Hebrews there are many commended for faith; but they are all said to have done something by it:
and not be active? No, be sure, if thy faith breaks not into actium, it is but a dead faith. In the 11th chapter to the Hebrews there Are many commended for faith; but they Are all said to have done something by it:
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It is said, By faith Abel offered a better sacrifice then Cain; and so of all the rest:
It is said, By faith Abel offered a better sacrifice then Cain; and so of all the rest:
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it is said, they did something by faith; but there are none which are said to have made good resolutions by faith, and to have kept none of them.
it is said, they did something by faith; but there Are none which Are said to have made good resolutions by faith, and to have kept none of them.
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True faith therefore must be known and perfected by action, and not by bare and naked resolutions.True faith Therefore must be known and perfected by actium, and not by bore and naked resolutions.
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And this is the third condition necessary to a true confession; that is, amendment of life.
And this is the third condition necessary to a true Confessi; that is, amendment of life.
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The fourth condition necessary to a true confession, is, satisfaction. I shall not need to prove this condition necessarie,
The fourth condition necessary to a true Confessi, is, satisfaction. I shall not need to prove this condition necessary,
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because it is manifestly included in the former;
Because it is manifestly included in the former;
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for there can be no amendment without satisfaction: he that doth wrong another, and doth not repair the injury, cannot be said to amend, but sinneth against justice;
for there can be no amendment without satisfaction: he that does wrong Another, and does not repair the injury, cannot be said to amend, but Sinneth against Justice;
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for justice giveth to every one his due, which he refuseth to doe, that will not restore his neighbours goods,
for Justice gives to every one his due, which he Refuseth to do, that will not restore his neighbours goods,
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or his neighbours credit, when hee hath wrongfully deprived him of them.
or his neighbours credit, when he hath wrongfully deprived him of them.
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Now therefore let every one examine his confession, and see whether it hath all these conditions or no:
Now Therefore let every one examine his Confessi, and see whither it hath all these conditions or no:
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First, whether hee hath made a diligent examination of his whole life, and confessed all his particular and individuall sins,
First, whither he hath made a diligent examination of his Whole life, and confessed all his particular and Individu Sins,
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as far as hee is able. Secondly, whether his confession be joyned with true sorrow and contrition of heart.
as Far as he is able. Secondly, whither his Confessi be joined with true sorrow and contrition of heart.
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Thirdly, whether hee hath for saken the sins which hee hath confessed. Fourthly, whether hee hath made satisfaction (as far as hee is able) for all the wrongs and injuries he hath done:
Thirdly, whither he hath for saken the Sins which he hath confessed. Fourthly, whither he hath made satisfaction (as Far as he is able) for all the wrongs and injuries he hath done:
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if his confession hath all these conditions, it is good; but if it want any of them, hee hath but plaid the formall hypocrite.
if his Confessi hath all these conditions, it is good; but if it want any of them, he hath but played the formal hypocrite.
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And so much of the second part of Davids confession, which is his confession in respect of the act. I come now to the last part, which is, his confession in respect of the object. I have sinned against thee.
And so much of the second part of Davids Confessi, which is his Confessi in respect of the act. I come now to the last part, which is, his Confessi in respect of the Object. I have sinned against thee.
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The object against whom this sin was committed is not exprest in the words of my Text,
The Object against whom this since was committed is not expressed in the words of my Text,
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but is implied in this word thee: yet wee shall not need to goe farre to seek it,
but is implied in this word thee: yet we shall not need to go Far to seek it,
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for it is expressed in the same verse; I said, Lord, be mercifull unto mee; beale my soule, for I have sinned against thee.
for it is expressed in the same verse; I said, Lord, be merciful unto me; Beale my soul, for I have sinned against thee.
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It is the Lord God (you see) to whom this petition was directed, hee it is to whom this thee hath reference:
It is the Lord God (you see) to whom this petition was directed, he it is to whom this thee hath Referente:
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God then was the object against whom hee sinned; and this is that wherein hee doth most of all set out his owne ungratefulnesse:God then was the Object against whom he sinned; and this is that wherein he does most of all Set out his own ungratefulness:
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for if they that partake of the favours of Princes, cannot dispence with their service, if children owe great respects to their parents, scholers to their master;
for if they that partake of the favours of Princes, cannot dispense with their service, if children owe great respects to their Parents, Scholars to their master;
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then how could David neglect this service, withdraw this respect, and sin against God, without committing (in one act) all the ingratitudes that can be committed.
then how could David neglect this service, withdraw this respect, and since against God, without committing (in one act) all the ingratitudes that can be committed.
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This is that which did most of all increase his guilt, and which (without question) did most of all increase his sorrow, who,
This is that which did most of all increase his guilt, and which (without question) did most of all increase his sorrow, who,
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like a zealous penitent, inflamed with divine love, and hating sin in many respects, was yet most of all enraged against it,
like a zealous penitent, inflamed with divine love, and hating since in many respects, was yet most of all enraged against it,
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because it was committed against God, who had obliged him to himself by many speciall and extraordinary favours:
Because it was committed against God, who had obliged him to himself by many special and extraordinary favours:
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for it was hee, that (like a father) brought him up of a little child,
for it was he, that (like a father) brought him up of a little child,
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and which had many times (as it were) carried him in his armes;
and which had many times (as it were) carried him in his arms;
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it was hee, that pulled the crowne from off the head of Saul, to set it upon his,
it was he, that pulled the crown from off the head of Saul, to Set it upon his,
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and entailed it upon him and his posterity for many generations;
and entailed it upon him and his posterity for many generations;
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it was hee, that (like a master) instructed him in the law, and (like a King) protected him in all danger;
it was he, that (like a master) instructed him in the law, and (like a King) protected him in all danger;
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and therefore, to sin against him, was to stain his soul with the deepest colours of ingratitude.
and Therefore, to sin against him, was to stain his soul with the Deepest colours of ingratitude.
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But why did David confesse onely that hee sinned against God? Did he not sin also against Uriah, who (by his secret practices) lost his life? Did hee not sin also against Bathsheba, who (by his subtle perswasions) lost her honour? Did he not sin also against Joab, whom he had made confederate to his purpose? And did hee not sinne also against the whole army, whose lives were all exposed to the sword of the children of Ammon? I answer, that hee sinned against God, both in respect of himselfe,
But why did David confess only that he sinned against God? Did he not sin also against Uriah, who (by his secret practices) lost his life? Did he not sin also against Bathsheba, who (by his subtle persuasions) lost her honour? Did he not sin also against Joab, whom he had made confederate to his purpose? And did he not sin also against the Whole army, whose lives were all exposed to the sword of the children of Ammon? I answer, that he sinned against God, both in respect of himself,
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and in respect of all these:
and in respect of all these:
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for sin is against God in a double respect, respectu sui ipsius, & respectu communitatis, as the School speaks, both in respect of himselfe,
for since is against God in a double respect, respectu sui Himself, & respectu communitatis, as the School speaks, both in respect of himself,
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and in respect of the community; that is, in respect of all the creatures.
and in respect of the community; that is, in respect of all the creatures.
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First, sin is against God respectu sui ipsius, in respect of himselfe, for it is against his chiefest attributes;
First, since is against God respectu sui Himself, in respect of himself, for it is against his chiefest attributes;
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against his wisdome, and against his justice, and against his mercy: first, it is against his wisdome, for wisdome enjoynes order;
against his Wisdom, and against his Justice, and against his mercy: First, it is against his Wisdom, for Wisdom enjoins order;
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but sin is alwayes accompanied with disorder and confusion:
but since is always accompanied with disorder and confusion:
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Secondly, it is against his justice, for justice commands that every one should have his due;
Secondly, it is against his Justice, for Justice commands that every one should have his endue;
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but sin is also joyned with wrong and injury: Thirdly, it is against his mercy, for mercy desires the preservation of the world;
but since is also joined with wrong and injury: Thirdly, it is against his mercy, for mercy Desires the preservation of the world;
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but sin tends to the ruine and destruction of it:
but since tends to the ruin and destruction of it:
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to dishonour our parents, to commit murther, or adultery, or to beare false witnesse against our neighbours;
to dishonour our Parents, to commit murder, or adultery, or to bear false witness against our neighbours;
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what doe all these sins, but tend to the subversion of mankind? Men subsist by observation of the morall law,
what do all these Sins, but tend to the subversion of mankind? Men subsist by observation of the moral law,
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and would soon perish without it:
and would soon perish without it:
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and therefore sin, which tends to the ruine of mankind, is as much against Gods mercy, which wils their preservation,
and Therefore since, which tends to the ruin of mankind, is as much against God's mercy, which wills their preservation,
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as against any other of his attributes;
as against any other of his attributes;
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so that the malice of a sinner is terminated immediately upon God himselfe, hee is the object against whom sin is committed, respectu sui ipsius, in respect of himself.
so that the malice of a sinner is terminated immediately upon God himself, he is the Object against whom since is committed, respectu sui Himself, in respect of himself.
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But that I may make this reason a little more cleare then the Schoole hath made it, I will lay downe this ground, That every sinner wisheth that it might be lawfull for him to commit those sins whereunto he is addicted,
But that I may make this reason a little more clear then the School hath made it, I will lay down this ground, That every sinner wishes that it might be lawful for him to commit those Sins whereunto he is addicted,
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and that there were no eternall punishment prepared for them. This that I have laid for a ground, I think, will be easily granted; for all men desire happinesse:
and that there were no Eternal punishment prepared for them. This that I have laid for a ground, I think, will be Easily granted; for all men desire happiness:
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the Will, that is free in the means, is not free in the end;
the Will, that is free in the means, is not free in the end;
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it cannot but desire happinesse, and abhorre all things that are destructive of it, and consequently, cannot but abhorre an eternall punishment, which it knows to be incompatible with happinesse.
it cannot but desire happiness, and abhor all things that Are destructive of it, and consequently, cannot but abhor an Eternal punishment, which it knows to be incompatible with happiness.
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Now then, if every sinner wisheth that it might be lawfull for him to commit those sins whereunto hee is addicted,
Now then, if every sinner wishes that it might be lawful for him to commit those Sins whereunto he is addicted,
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and that there were no eternall punishments provided for them;
and that there were no Eternal punishments provided for them;
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what is this, but to wish that God were not so wise, or so just, or so mercifull as he is, (for sin,
what is this, but to wish that God were not so wise, or so just, or so merciful as he is, (for since,
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as I said, is contrary to wisdome, justice, and mercy ) and consequently, to wish that hee were not God; for it is impossible hee should be God, and not be infinitely wise,
as I said, is contrary to Wisdom, Justice, and mercy) and consequently, to wish that he were not God; for it is impossible he should be God, and not be infinitely wise,
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and infinitely just, and infinitely mercifull.
and infinitely just, and infinitely merciful.
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They that would have God want those perfections, would have him want his being, for his being is made up of those perfections:
They that would have God want those perfections, would have him want his being, for his being is made up of those perfections:
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so that all sinners doe inclusively (though not expresly) desire Gods ruine, and that his very nature and being were destroyed;
so that all Sinners do inclusively (though not expressly) desire God's ruin, and that his very nature and being were destroyed;
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for it is all one in substance, to desire a thing directly, or by way of consequence:
for it is all one in substance, to desire a thing directly, or by Way of consequence:
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As for example, he that desires that it were night, doth in substance, and inclusively desire the sun were downe,
As for Exampl, he that Desires that it were night, does in substance, and inclusively desire the sun were down,
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although he doth not expresly and actually think upon the sun.
although he does not expressly and actually think upon the sun.
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In like manner, they that desire it might be lawfull for them to sin, and that there were no eternall punishment appointed for sinners, doe in substance and inclusively desire, that God were not so wise,
In like manner, they that desire it might be lawful for them to since, and that there were no Eternal punishment appointed for Sinners, do in substance and inclusively desire, that God were not so wise,
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or so just, or so mercifull as hee is, although expresly and actually they do not think upon his wisdome, or justice, or mercy.
or so just, or so merciful as he is, although expressly and actually they do not think upon his Wisdom, or Justice, or mercy.
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Secondly, sin is against God, respectu communitatis, in respect of the community, or in respect of all the creatures;
Secondly, since is against God, respectu communitatis, in respect of the community, or in respect of all the creatures;
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for the whole world is one community or incorporation, whereof God is the governour and protectour:
for the Whole world is one community or incorporation, whereof God is the governor and protector:
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the creatures are as it were the members, and hee is the head;
the creatures Are as it were the members, and he is the head;
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and therefore whatsoever is done against the community, or against the creatures, is done against God. Our Saviour Christ is the head and protector of the Church,
and Therefore whatsoever is done against the community, or against the creatures, is done against God. Our Saviour christ is the head and protector of the Church,
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and therefore whatsoever is done against the Church, is done against him:
and Therefore whatsoever is done against the Church, is done against him:
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Saul persecuted the Church, and our Saviour Christ esteemed that persecution as an injury offered to himself;Saul persecuted the Church, and our Saviour christ esteemed that persecution as an injury offered to himself;
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Saul, Saul, (saith hee) why persecutest thou me? Act. 9.4.Saul, Saul, (Says he) why Persecutest thou me? Act. 9.4.
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In the generall carriage of affaires in all Commonwealths, that which is done against the Common wealth in generall,
In the general carriage of affairs in all Commonwealths, that which is done against the Common wealth in general,
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or against any particular member thereof, is done against the King: if one man kill another, the King will presently be plaintiffe,
or against any particular member thereof, is done against the King: if one man kill Another, the King will presently be plaintiff,
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and take the injury done unto himselfe, because the party slain was under his protection, and was a member of that body whereof he is the head:
and take the injury done unto himself, Because the party slave was under his protection, and was a member of that body whereof he is the head:
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As Christ is in respect of the Church, and a King in respect of his kingdome;
As christ is in respect of the Church, and a King in respect of his Kingdom;
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so is God in respect of the whole world:
so is God in respect of the Whole world:
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and therefore what injury soever is offered to any of the creatures, is an injury to God; so that David sinning against Uriah, and against Bathsheba, and against Joab, and against the whole army, may be said in that respect also to have sinned against God. And thus you have seen all the parts of Davids confession, both in respect of the subject, in respect of the act, and in respect of the object.
and Therefore what injury soever is offered to any of the creatures, is an injury to God; so that David sinning against Uriah, and against Bathsheba, and against Joab, and against the Whole army, may be said in that respect also to have sinned against God. And thus you have seen all the parts of Davids Confessi, both in respect of the Subject, in respect of the act, and in respect of the Object.
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Now to God the Father, God the Son, and God the holy Ghost, three persons, Now to God the Father, God the Son, and God the holy Ghost, three Persons,
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and one God, be ascribed all glory, and honour, and power, and wisdome, now and for ever. Amen. FINIS.and one God, be ascribed all glory, and honour, and power, and Wisdom, now and for ever. Amen. FINIS.
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