the mind and a delight in ignorance Want of subjection and conformity in the will and rebellion withall Want of holines in the affections and pronesse to evill An aiming at a mans self in all actions or rather the disease of the soule is satisfied A fullfilling the desires of the flesh Ephes 2. verse 3. Let us fasten here a litle A blind mind an ignorant soule is not subject to the law of God neither indeed can be Rom. 8.7 And therefore though God forbid men of this frame to love the world yet they will love it still they have no heart no stomack to God and his wayes This is the frame of the spirit of an unholy man And therefore they that are such make not God the end of their thoughts word or actions No nor indeed themselves as creatures such is the blindnes of their mind and perversnes of their spirits Sicke soules must be humour'd or else they are quite undone they think although in truth it fares with such as with men and women that have sick bodies that use to long for that which will prove their bane Their lust make them fooles They have no understanding the eies of their mind are put out They fashion themselves according to their lust in their ignorance They are as blind as beetles They are like a man that is sick of a feaver that must have could drink and other things which his disease cals for though it kill him These will rather dy then yield to God and hug that snake in their bosome which will sting them to death at last And thus ye see what unholines is T is true gracious men may slip they may be overtaken in a fault but it doth cost them deare If Peter deny Christ he will weep bitterly If David step aside as he did in the matter of Vriah he will water his couch with his tears and make his bed to swim But as for these poor unholy souls their case is sad and dismal Never tell me say some of holines and exactnes I will not no I will not I will dy rather What holines is Such we read of in Jeremy As for the words that thou speakest we will not do And again Let us not give heed to any of his words Well Sirs sith there are among you such as will not heare us speak of God to you Yet we will not cease to speake to God for you And now let us see what holines is Three things in the soule It is indeed the restoring of all these defects which I have spoken of to you But before I go any further in that matter let me shew you three things in the soule First the substance thereof Secondly the faculties or powers of the soule Thirdly the qualities of these faculties Ye have a fit resemblance of these in an instrument of musick there is the instrument the strings the harmony Now ye must know when Adam fell the substance of his soul was the same afterward that it was before The devils have the same substance in hell that they had when they were in heaven Neither are the faculties of the soule lost by the fall but only the good qualities are defaced that which we call the image of God As first for the understanding knowledge Collos 3 10. And have put on the new man Saith the Apostle there Which is renewed in knowledge after the image of him that created him where we may easily gather that holy souls are knowing souls understanding what was lost is found again And then secondly for the will and affections Ephes 4.24 And that ye put on the new man which after God is created in righteousnes and true holinesse knowledge is opposed to ignorance an ignorant person is an ungodly person And holinesse and righteous to concupiscences and the lusts of the old man To which if yee add one thing to wit sincerity and truth and an aiming at Gods glory then ye have the body of holinesse So now ye see that an holy frame of the soul standeth in the absence of the contrary evill and a positive quality and habit of goodnes Some set it forth thus Holinesse respecteth God immediately and is contained in the duties of the first Table Righteousnes respecteth man and the creatures and compriseth the duties enjoyned in the second Table Truth respects the manner how both the former are to be practised These make a perfect harmony in all the faculties of the soule and are that created holinesse which is communicated from God as first to Adam in his creation so since to all regenerated ones A seventh motive to move us to labour for holines Be exhorted I say again to get holiness and let me adde one consideration more to stir you up to labour for holinesse viz. That the most holy men are the least fearing men Paul was of great courage he had much holinesse 1 Thess 2.10 Ye are witnesses and God also how holily and justly and unblamably we behave our selves among you that believe Therefore when the Viper leapt upon his hand he feared not Polluted souls are full of fear Saul was afraid of David because the Lord was with him and was departed from Saul 1 Sam. 13.12 And Herod feared John knowing that he was a just man and an holy Mark 6.20 Magnas vires habet pietas Godlinesse hath great strength The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 so Prov. 28.1 The righteous is bold as a Lyon Nehemiah was an holy man and would not fly Should such a man as I flee saith he Nehemiah 6.11 If God be sanctified by us he will be a sanctuary to us If Fortitude were of such high account among Heathens when it was but a virtue what esteem should it have as a grace Do but get holinesse and ye need not fear of ten thousands of people that have set themselves against you round about as David did not Psalm 3. v. 6. Though 40. men binde themselves with an oath against a holy man yet they can do him no harm If Nebuchadnezzar theaten the fiery furnace to the 3 Saints in Daniel yet they will behold An Deus est in mundo pro nihilo Card. borrom Silentiarius Si Deus mei curam non habet quid vivo Daniel 3. from the 13. verse to the 19th A holy man need not fear any thing Holinesse will carry a man through the world He that knows himself to be one of Gods holy ones May bid defiance to all fears and dangers whatsoever Holinesse arms a man with armour of proof against all fears What said a Cardinal being told of great danger is God in the world for nothing And another if God have not care of me why do I live And now Christians arm your selves against fears by holinesse fears of the world fears of death which God knows how soon may seize upon us God will
the frowardnes of the wicked Whose waies are crooked and they froward in their pathes And surely such are an abomination to the Lord Prov. 3.32 And the Holy Ghost Prov. 4.24 Wills us to put a way a froward mouth and perverse lips The sonnes of Belial are like thornes they cannot be taken with hands he that shall touch them must be fenced with iron and the staffe of a speare Such expressions there be 2 Sam. 23.6 7. A man must get pikes and prongs and freathing gloves to meddle with some men But God is of a sweet and good nature He is gratious and merciful slow to anger and of great goodnes And such thornes and briers and furses he will set them on fire They shall be utterly burnt with fire as yee have it in the forenamed 2 Sam. 23.7 We have a good rule Prov. 3.29 Devise not evill against thy neighbour seeing he dwelleth securely by the Wicked mischeivous men are at best but like bushes to the sheep that come to them for shelter They will be sure to pluck their fleece if they do not tear their flesh These have not that Philanthropy which is in God They are not like him which is in God they are not like him The Second Use teacheth us that if the Lord be such a sweet God and so willing and so ready to do good to every body that come unto him and are capable of his goodnes then for us to be sweete in our speeches and words and good and usefull in our carriage serving our generations and shewing our selves ready and willing to do good to all must needes be pleasing to God Psalme 149.4 For the Lord taketh pleasure in his people he will beautifie the meeke with salvation We must needs please God in being sweete spirited and usefull to every body for we are then like unto God and it is a token that we feare God As we read Nehemiah 5.8.9 When Nehemiah had rebuked the Nobles and the â—ulers for exacting usury when he and others had beene enforced to redeeme their bretheren after their abilities saith he it is not good that ye do ought ye not to walke in the feare of our God c. Ye see to do good is to walk in the feare of God And it is a great commendation given to Hananiah by Nehemiah cap. 7.2 That he was a good man or faithfull and feared God above many And this is a sure rule that such as be not good folkes have not the feare of God before their eies We should be good to every body Gal. 6.10 As we have therefore opportunitie let us do good unto all men especially unto them who are of the houshold of faith And therefore let such take comfort as be good people and usefull in their generation it shall not be forgotten of God For Math. 25.23 His Lord he that had improved his talents his Lord said unto him well done good and faithfull servant c. and from the 34. verse of that chapter onwards Then shall the king say unto them on his right hand come ye blessed of my father inherite the kingdome prepared for you from the foundation of the world What what 's the reason such must go to heaven Because saith the King to wit Christ I was an hungred and ye gave me meat c. and so such as do give to drinke to one of those little ones that do believe in Christ a cup of cold water only in the name of a Disciple are assured not to lose their reward Math. 10.42 But on the contrary side such as are not good and charitable much more such as are pernicious and mischievous must take what is alotted for them Math. 25.41 Then shall he say to them on the left hand Depart from me ye cursed into everlasting fire prepared for the Devill and his Angells Though men either cannot or will not order them and deal with them yet God will For such as are wicked and love violence his soule hateth Psalm 11.5 Vse 3 And therefore if God be good and if to be good be to be like unto God and if they that be not good be not like God then we may hereof make this third Use to excite and stir up all such as would please God and do thinke that he is worth the imitating to endeavour to become good people and to be full of good workes And to that end that ye may so be and do as I have said I shall advise you First to make it your study how ye may be most profitable as it is said of Christ Math. 4.23 That he went about all Galilee teaching in their Synagogues and preaching the Gospel of the kingdome and healing all manner of sicknes and all manner of disease among the people And never any came to Christ that had neede of any thing but Jesus Christ did help them and was willing to do every body good So farre as they were capable T is true indeed Math. 13.58 He did not many mighty workes in his owne country but it was Because of their unbeliefe So farre I say as creatures were capable and willing he went about doing all good both to soule and body So I presse this upon you I would have you study which way ye may be doing most good So when God shall take you away by death it may be said to your praise and honour ther 's a good man gone there 's one that a great many will finde the want of for he was a good man he did a great deale of good Beloved in the Lord not they that have most but they that having it do most good are the best men in the Parish and Town Such as improve their authority and wealth and wit to the good of all these are good men these are like unto God Good magistrates good Ministers good Townsmen good neighbours are like unto God and will have honour in spight of malice But on the other side let men quarrel and complaine never so much that they are neglected Honos fugientem sequitur sequentem fugit and swagger what they will do yet they shall never have the portion that belongs to good men The more they hunt after respect the further off shall they be from it let men keepe up their credite with God and leave God to keep up their credit with men And therefore if ye would be accounted the best men in the places where ye dwell labour to excell in doing good I may say to some which are discontented for want of that honour which they expect for this ye know is the great quarrell of this place as God once did to Caine Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lieth at the doore O be stirred up to do good to be like unto God to do worthily in Ephrata and to be famous in Bethlehem Ruth 4.11 That is where your estates be and your lands ly O
is over all the eggs to warm and cherish and nourish them so Gods mercy is over all his works Dr. Preston of the Simplicity of God p. 54. to cherish and nourish and perfect them that is it is shewed forth upon them all Thirdly When creatures be in destresse and cry in their kind God heares them and relieves them Psalme 147.9 He giveth to the beast his food and to the young Ravens which cry Next for speciall mercies towards men As he hath raised them with other creatures out of nothing so he hath lifted up in the creation humanitie to a supernaturall life And although these two acts of God may more properly be referred to the goodnes of God yet surely his provision made of other creatures for their service and his relieving their miseries with supplies makes it appeare that out of his mercy he is the Saviour of all men though especially of them that beleeve 1 Tim. 4.10 But now for this singular mercies to his Church besides those in which they are in commons with all other men and creatures whereof with a little helpe the reparation of that whole kind may go for one of the common ones God hath shewed his mercy in giving a Saviour to mankinde faith Mr. Perkines Marke I pray to mankind And John 3.16 God so loved the world that he sent his only begotten Sonne c I say besides this he shews his mercy to his Church and people in delivering them from the curse and giving them the means of salvation and vouchsafing them secure of remission of sinnes here and life everlasting hereafter But that these mercies of the Lord may not passe so I shall here fasten a while to speak of the reparation of lost man fallen in Adam unto sinne and naturall miseries and liable by this fall to eternall death The raising of them up and the underpropping of them with greater helps then before sure here abundant goodnes and mercy doth shine out very gloriously Here we may by the way speake of those severall kindes of mercy which some have observed to be in God and so we shall next come unto the branches of that mercy which is the great mercy of all towards such of the faln race of Adam as by Christ are raised up to enjoy everlasting life The mercies of God extended in this life may be reduced to five heads There is a five-fold mercy of God The First whereof is rewarding mercy This is when such as do well though they do ill also as who liveth and sinneth not are rewarded Mercy rejoyceth against judgement James 2.13 And God passeth by what is done amisse and rewardeth what is well done He doth good to his servants that feare him and forgetteth not their works of faith and labour of love and actions of obedience but of his mercy rewardeth them Secondly He hath also pardoning mercy As he crowneth with loving kindnesse and tender mercies Psalm 103.4 So he forgiveth iniquities ver the third of the same Psalme This is that mercy which David prayeth for Psal 25.7 Remember not the sinns of my youth nor my transgressions according to thy mercy remember thou me for thy goodnes sake O Lord. Thirdly God also hath prevaling mercy when he keepeth us from those evills either of sinne or punishment that he seeth we are running into So sometimes when the Lord sees his servants hastening to the committing of sinne which will certainly bring sorrow upon us he hindereth and preventeth the doing of these things And so when wicked men plot to bring misery on the people of God as Haman did concerning the Jews in Ester God hinders it So when more then forty had bound themselves under a curse neither to eate nor drink till they had killed Paul Acts 23. God prevents it by his providence the story is obvious This is Gods preventing mercy to keep us from sinne and so from the punishment due for sinne and from the Conspiracies of evill men Fourthly God sometimes sheweth mercy in delivering his people out of sinne and from afflictions and sorrows lying on them for sinne Though he sometimes let them fall into the evill of sinne or punishment yet he is pleased to helpe up and take them out againe This is another mercifull dispensation of God There cannot be greater objects of pity then men and women that go on in sinne God comes and sees such and raiseth some up out of that gulfe in which thousands do yet lye that never met with this mercifull hand of God to help them out In this sence he hath mercy on whom he will have mercy Rom. 9.15 And therefore it is a great mercy of God to give men grace to repent of their sinnes and not to let them ly still in them And doubtles such as the Lord loves he will one way or another fetch them off from their sinfull courses He will do as kind and wise fathers do with their disobedient children he will double and treble his fatherly strokes on us untill he amends us and make us stoop under him and bring us off from our miscarriages God permitted David to fall into a woefull gulfe of sinne but here was his great mercy seene in helping him out again And so for Peter how did he thrice fall most fearfully into that great sinne of denying his master c. But in mercy he was holpen out again he had grace to go forth and weepe bitterly and recovered himselfe a gain in the Church of God in regard of this esteeme and reputation And so also it is true for grievous troubles Psalm 34.19 Many are the afflictions of the righteous but the Lord delivereth him out of them all Fifthly There is exercised by God sparing mercy This the Church prayes for often in Scripture This God promiseth to his people Foure degrees of sparing mercy in God And shews it many and diverse waies Sometimes by not punishing at all somtimes by deferring punishment Sometimes by moderating his corrections and sometimes in the very act of afflicting his people for sinne he shewes a sparing spirit Mal. 3·17 a mercifull disposition manifesting how unwilling he is to do what he doth but that needs he must Ofâ—en God passeth by the sinnes of his people and doth not reckon with them at all for them As a father spareth his Sonne that serveth him even when the day commeth that shall burn as an oven and all the proud and all that do wickedly shall be stubble c. Mal. 4.1 which is to be understood of some generall judgements that are upon the earth then God packs up his jewells and spareth them in that day Here is an allusion to men that have their houses burning who do not regard their lumber their timber stuffe but looke to their chiefe writings coyn and jewels to preserve them So God in common calamities hath a mercifull eye towards and hand over his beloved ones yea sometimes for the sake of them he saveth such
this in his minde can chuse but be astonished who can hold teares in the consideration of so great mercy That God would send his Sonne out of his owne bosome even him who thought it not robbery to be equall with God Phillip 2.6 ver 7. to be made of no reputation and to take upon him the forme of a servant and to be made in the likenesse of men Rather then man should be utterly lost That he I say of infinite majesty with the father and Holy Spirit wanting nothing who created all things whom so many millions of Angles serve and who in a moment of time is able of nothing to create infinit other more excellent then men to worship him should be borne in a stable laid in a mangre that man wretched man the lowest of rationall nature next of kind to the bruite beasts addicted to earthly things void of heavenly uncleane unthankfull rebellious in whom there was nothing worthy of love many things worthy of hatred and punishment Should be freed from everlasting damnation and raigne eternally with God in glory Here is a rare effect and fruit of mercy indeed If a man riding a long the high way should find a poor raged louzy wretch almost dead groveling and wallowing in blood and dirt and beholding this wofull sight should alight from his horse and take up this poore creature carry it upon his back or in his arme to some house and take all possible care for its washing dressing and recovery and in the meane time have his horse stollen by thieves himselfe persuing beaten and wounded should yet rejoice that he hath saved the life of the poore creature would not such a man be noted for a good man a mercifull man Beloved bretheren this is nothing in comparison of what Jesus Christ hath done for us He did lay aside his glory and tooke part with our even with the worst miseries and all in mercy to deliver us from hell and to bring us to glory Stand amazed O ye sons of men If ye did but consider what ignorance of God athisme brutishnes and hellish cruelties are in Christendom and ye must think there is much more out of it ye would conclude that the world is in a most miserable condition being God is righteous And therefore to do as hath beene a little said for the salvation of such must needs proceed from unspeakable mercy even the mercy of a God To this head is to be referred the bitter passion of our blessed Saviour His nakednes and poverty his hunger and thirst his labours and hardships of life his reproaches and persecutions his buffetings and spittings his whipings and prickings of thornes his agony and bloody sweat all kindes of opprobies and dolorous sufferings even unto the accursed death of the crosse And this is the first effect of Gods mercy Christ Incarnation Behold next the revelation of the mind of God by this Lord Jesus Christ so Incarnated Heb. 1.1.2 God who at sundry times and in diverse manners spake in time past unto the fathers by by the prophets hath in these last dayes spoken to us by his sonne John 17. ver 3. If to know God the only true God and whom he hath sent Jesus Christ be life eternal which who dares question Then it must be another rare fruit of mercy to ignorant blind sotish brutish mankind to have such a glorious Sunne to shine that people that sit in darknes and in the shadow of death may have their feet guided into the wayes of peace and salvation And truly herein English men have a great share in this mercy that when so many places in the world are without the sound and saving discoveries of the Gospel have such as no nation under heaven doth or ever did goe beyond us scarce any surely very few ever enjoyed the like But that we may be somewhat taken with his effect of mercy let us looke into it somewhat further by the consideration of two things about it First The condition the world was in when Christ came The condition that the world was in when Christ came and then his comming and behaviour for the enlightening thereof For the first the whole world except a very few was ignorant of Christ and of its maker of divine providence and the government of the world of the end of good and evill to wit eternall life and eternal death heaven and hell How few then and yet indeed tooke notice of the soules immortality the evill of sinne both in regard of his wages and work sorrow deformity the worth and beauty of exact walking The devill the Prince of darknesse being the God of this dark world held all as he doth the greatest part to this very day under his government and discipline behold deadly darknes was upon the face of the whole earth incomparably worse then the darknesse that was in Aegypt mentioned Exod. 10.21 All their beauty was deformity their potency wealth and eloquence with which they flourished were of no worth because of no efficacy to the obtaining of eternall life or freedom from hell Now in this misery and blindnes in which the whole world in a manner lay The Lord Jesus moved with mercy and pity came into this dark and blind world dispelled these darknesses with his discovery of the mind of his father He detects errors opens the frauds tyrany of the Devil illuminates the world and shews them the author of all things his power providence mercy justice the reward of good men in graffed into Christ and the punishment everlasting prepared for ungodly men and unbelievers This light shone three yeers and halfe in the person of the son of God in the flesh in diverse townes and villages in the wildernesse in thâ— mountaines in the fields on the land and on the sea of Galilee publiquely and privately in houses and in Synagogues in the Temple and in the streets in all places upon all occasions The excellency of this light it contained nothing but what was profitable to salvation for the manner it was plane and familiar that all might be capable of it It was pure and perfect enlightning the understanding reforming the soule excluding sinfullnes and iniquity directing in piety righteousnesse and sobriety composing the whole life and conforming the whole man within and without to the divine will and eternall love of the most holy God This was done by Christ in the flesh his humanity was the instrument made use of in the administration of the Gospel of salvation And therefore nothing can be desired for matter or manner that is wanting this mystery of salvation coming out of so good a hand The very particulars insisted on by Christ in his sermons have in them sublimatie and beauty He commandeth selfe-deniall the renouncing of all the world for his sake a patient taking up of the crosse the love of our enemies The Lords prayer not to be used as a charme but to
be studied as a text Math. 13 3◠readines to forgive earnestnes frequency in prayer and hath left a rule or forme full of heavenly glory and exactnes not to be used as a charm but to be studied as a text Besides to conclude this particular how did he open his mouth in Parables and utter darke sayings which had beene kept secret from the foundation of the world But let us come to a third effect of mercy And that is the giving of this our Saviour to be as it were a Coppy for all good life the very living and walking law of the most high God A compendium of all those morrals that ever were in the mind of God to be done even from everlasting Learne of me saith Christ Would ye live exactly learne of Christ Be zealous as he was zealous The zeal of Gods house did even eat him up John 2.17 And his Disciples remembred that it was written the zeal of thy house hath eaten me up you know it was upon his driving the buyers sellers out of the Temple Be meeke and lowly as he was he bids you learne of him Math. 11.29 We must learne both of these Many pretend to be zealous as Christ was but they have not his meekenes And so some pretend to write after his meekenesse but want zeale But we must looke upon Christ and imitate him in doing the whole will of his Father Demonstration and practice is an excellent way of teaching Now Christ doth not only teach us what to do but he doth it before us There is scarse any particular duty that God requires but we have a president in Christ a sampler to work by As for children that have a precept to honour their parents you know in Christ they have a patterne Luke 2.51 And he went downe with them and came to Nazareth and was subject unto them And so for obedience to magistrates And so for suffring in the cause of truth and religion he was as a lambe dumbe before the shearer And so also for the Church he made no schisme or rent He was circumcised went unto the feasts joyned in publicke worship and did not rent himselfe from the Jewish Church though it laboured under many corruptions And therefore have a care how ye slight any thing that ye see Christ was ready to performe What can ye wish to have a warrant for that ye may not find in this Coppy Modesty Gravity Sobriety Affability circumspection in words and deeds benignity compassion mercy conformity to order devotion humility any thing every thing that is required in the holy law of God We have many vaine talkers whose mouth must be stopped because they are evill doers as well as vaine talkers This is a rare effect of Mercy in God who well knew that our eies are more upon examples then our eares attent to precepts and therefore hath provided a notable one for us Fourthly Another effect of mercy is freedom from sinne divers waies for First though we are not free from being sinners yet we are free and exempted from having the guilt of sinne charg'd upon us O how sweete is this unto such as ly under the sense of sinne And Secondly freed we are by the mercifull hand of God from sinning with a full and free consent of will In this sence is it said 1 John 3.9 Whosoever is borne of God doth not commit sinne It is true also that if any man say he hath no sinne 1 John 1.18 he deceiveth himselfe and the truth is not in him This therefore is to be understood of liking sinne and lying in sinne Peccatum quod repugnat divinae bonitati est summum malum But behold this great mercy of God towards us that whereas sinne which is the greatest evill because it is contrary to Gods goodnes and holines and calleth for eternall sufferings and likewise containeth in it unspeakable deformitie and sinfulnes A just satisfaction is given in the divine person of the Son of God and in mercy also the seeds are sown of another frame of spirit in all that shall be saved Whence comes a fifth effect and gift of mercy to wit Freedome from eternall death and destruction and a rescuing us from the gulfe of that bottomlesse Barathrum a freeing us from fiery Tophet The wages of sinne is death but the gift of God is eternal life of which particular I will speak Rom. 6.23 when I come to it But now behold mercy in delivering us from so great a death Do but believe that what the Scriptures say of hell fire is true and ye must needs say that to be freed from that place or state must needs be an unspeakable yea an inconceivable mercy O when a man can say though I must dy yet I shall not be damned Though the pit of the grave shut her mouth upon me yet the pit of hell is by mercy shut against me what an unspeakable mercy is this Truly Bretheren if to be freed from hellish misery Perpende quid sit esse in illo teterrimo carcere in illis horendis tenebris semotum ab omne luce ab omni creaturorum amoenitate ab omni solatio in summis omnium sensuum cruciatibus in acerrimis illis incendijs ibi torreri ibi ardere idque non unum diem non unum annum non centum annos non mille non centum annorum millia sed infinitos annorum milliones quamdiu stabit orbis quam diu vivet Deus absque ulla spe liberationis absque ulla daberum intermissionem Lessi de div perfect Pag. 118. which is so intollerable so everlasting be a mercy then we must needs see that the Lord our God is a mercifull God The misery we were liable unto is imense and incomprehensible and therefore that mercy must be infinite by which that misery is taken away And this is done to our hand by our mercifull high priest who by the infinite dignitie of his person hath matched that eternitie of our torments which we should have layen under by his once suffring death upon the Cross for us Sixthly Proceede we to the grace of adoption whereby we are become the very sons and daughters of this mercifull God Adoptio est distinctus beneficium à condonatione peccati This is destinct from the former For as when a Prince that hath pardoned a Malefactor and given him his life shall not content himselfe therewith but besides pardoning the injury freeing from the punishment bloting out the infamy shall also take such a one to be his sonne and give him right and power to raign this would tend much to the declaration of his noble mercy So is it with us in this effect of mercy We shall not only be freed from wrath but be taken into Gods family Now to the further consideration of this adoption of sonnes foure things would be looked upon First The state God hath taken us from Secondly The state to