he beggeth but for the Treasury To have this is to have the Ocean not streames To have this is to have the Mine not some fragments of gold Oh then is it any wonder if this light of Gods favour be thus to be preferred seeing it 's the Treasury of all the comforts we have God then saith Ask of me though it be to the whole Kingdom yet I will not deny thee I mean in this sense That there is not one mercy in all Gods Store-house there is no choice dainty in his Cellars but thou hast the Key to open it when thou pleasest For in the fourth place This phrase doth imply That God hath a peculiar respect unto his Children That he regardeth them with a more special favour then all the world For the face of God to speak after the manner of men is over the whole world There is nothing hid from it But then this shining of his face this propitious and extraordinary favour it 's only to those that are his All the people of God they are his favourites And as Pharaoh regarded Joseph in a farre other manner then he did his other Subjects he makes all the Land to be his Thus doth God to his own Children He giveth them Heaven and Earth He makes them Heires of all the glorious Promises that are made in the Gospel So that Gods face towards them is in an extraordinary manner It denoteth a peculiar respect to them Hence it is that they have liberty to come with boldnesse unto him They have the secrets of God manifested unto them These are admitted into the holiest of holies whereas others are commanded to be in the outward Court only Fifthly This phrase of the light of Gods countenance upon a man implyeth the Efficacy and powerfull Effects thereof For as the Sunne by its beames doth enlighten the whole earth and gives life and motion to every thing thus also doth God where he favours Where he is pleased there he doth communicate all those necessary and precious comforts which he vouchsafeth unto his Children None ever seeketh the face of God in vain It 's not a vain thing to have the favour of God For his love is active and he doth communicate himself unto such to the greatest of their expectations Whence is it that God in time doth sanctify his people doth justifie them doth pardon sinne and heal their corruptions Is not all this because his countenance shineth upon them Well therefore may David pray for this above all earthly advantages whatsoever For if he doth enjoy the face of God then there cannot any thing be denyed him It 's from this that he may presse for forgivenesse for holinesse It 's from this that he may importune for any spiritual benefit he stands in need of As she said If thou lovest me how canst thou deny this and that to me So if thou lovest me if thy face be towards me why is this or that mercy denyed unto me If I have the Sunne how cometh that to withhold its beames from me And indeed this is mainly intended in Prayer that it should be the light of his countenance acting and operating That it should be putting it self forth upon his soul Sixthly This acting of Gods face in reference to the godly implyeth it self two waies First In respect of outward and temporal mercies It 's from this favour of God that his people have any outward comfort in mercy towards them For although wicked and ungodly men they may have abundance of these outward things yet it doth not come from Gods loving kindnesse to them They have them in his anger and they use them to their own perdition But it 's not thus with the godly Every mercy though never so little comes from the light of his face towards them So that though they have never so little if they have no more then Lazarus crums yea they cannot get them yet they are better then those who have the greatest portions of the world for these have the favour of God with it Which made David say A little that the righteous hath is better then great abundance of the wicked In this consideration as well as in others that he hath it with the peace and favour of God he is the child and the friend of God in all this If he said he did not rejoyce so much in Dono uam ab te dato This is much more applicable to the people of God What they have they do not so much rejoyce in it as that it cometh from the favour of God Again The light of Gods countenance sheweth it self in spiritual mercies And these are a certain and sure effect demonstrating of it Whosoever can find the least degree of Gods grace in his heart that hath the experience of any humiliation for sinne of any heavenly-mindednesse though these things are but smoaking yet he may conclude that the light of Gods countenance is lifted up upon him Oh then whosoever thou art that findest grace in thy soul rejoyce not so much in that as of what it is a sign of what it doth so palpably demonstrate Alas even our very graces as they are inherent in us can afford us little comfort in themselves for they are subject to many imperfections and weaknesses We have many sighes and discouragements because of them Only as they are Evidences and Demonstrations of Gods favour that from them we may certainly conclude the face of God shineth upon us So they afford unspeakable joy And therefore this is one reason why a man may more rejoyce in the least degree of grace discovered in himself then in the greatest outward mercies whatsoever For we may have the wealth of Solomon the long life of Methusalem and yet for all that have not the least of Gods loving kindnesse to us But on the other side though afflicted though persecuted though opposed though shut up in dark dungeons yet the discovery of grace within us doth make us to conclude that the gracious eye of God is upon us So then it 's the light of Gods countenance that is the efficacious cause of all the mercies we do enjoy As Christ when he looked upon Peter that made him go out and wâ—eâ— bitterly Thus it's Gods gracious eying and looking upon us that makes us go forth into any expression of grace Seventhly This phrase of the light of Gods countenance shining upon a man doth imply the notice and knowledge of this For so Gods light is often called that knowledge which he giveth of him And indeed though the face of God do shine upon a man yet if he be blind or in sad darknesse of heart that he is not able to behold it then it 's all one to him as if did not shine at all So that David prayeth that he might have the knowledge and sense of this upon the soul Solomon saith Lâ—ght is sweet but it is to those that do behold it The darkest â—ight and day are
all one to a blind man And thus now when a godly man sits in darknessâ— and hath no light which he perceiveth he cannot but be greatly dejâ—cted So it is here when the favour of God is not apprehended but we rather apprehend his frowns and anger against us then though we be Children of light yet we walk in darknesse David doth often pray that Gods face might shine upon him and yet even then it did shine upon him while he prayed for it otherwise he could not have had a praying heart neither could he be sensible of the want of it But he wanted the knowledge and the assurance of it So that although it be Gods gracious favour that putâ— us into a stare of blessednesse yet it is the assurance of it that makes us to rejoyce in it When David had more joy and gladnesse in his heart then all the voluptuous and earthly men of the world yet this could not be without the assurance pf Gods favour So that Gods gracious love is better then the whole world It is that which preserveth from sinne and hell It is that which keepeth off all condemnation But yet all the while till we know this our souls may conflict with sad agonies And this is the case of all the people of God who are in sad temptations and lye under heavy defections For these though under the favour of God yet not being assured of it apprehend God as an angry Judge continually against their souls Lastly Where the light of Gods countenance is there is implyed the love and delight the Lord takes in such The eyes of the Lord are often said to be on the godly as being a pleasant and delightfull Object He is never willing to turn his face from them It is true indeed there may be such a time with the godly they may either walk so negligently or commit such grievous sinnes that God may for a while turn his face from them but yet this will not be for ever God he will bring them to repentance to self-abhorrency so that they shall with the Prodigall be brought to see his face again But the constant course of a godly man being to love God and to avoid all sinne hence it is that the waies of the upright are pleasing to the Lord and his gracious eye is alwaies upon them Protection direction sanctification preservation all these are daily communicated unto them What great encouragement is the Fathers eye to his Child the Commanders to a Souldier but how much more should the light of Gods countenance put life into us The Qualifications or Characters of those who do value and desire Gods favour above all things else Having discussed what is comprehended in that expression of Gods lifting up his countenance upon a man I shall now proceed to give such Qualifications or Characters that are necesseary to such who do earnestly desire Gods favour And First They are such who have a deep and true sense of the guilt of their sinne who are wounded in heart and lye under their iniquities as their greatest burden Such as have this foundation laid they cannot have any rest or quietnesse nothing can satisfie their souls till God look graciously upon them We see this in David Psal 32. 51. there when he lay groaning under the weight of his sinnes and was ready to roar out because of God anger What is it that he so earnestly begs for but that sinne may be covered that joy might be restored to him That God would take away those sinnes which make such a sad distance between him and his soul Now David had many earthly and worldly refuges to fly unto he might have solaced himself with all kind of comforts but nothing could quiet his heart if he hath not Gods favour As all the Starres though they shine together are not able to dispell the darknesse of the night it must be the light of the Sunne that can do that Thus it is not any creature any comfort any content from them that can quiet and compose the troubled soul it must be the light of Gods favour shining into their dark hearts If therefore you aâ—k What is the reason why so many crave earthly things but as for this favour of God they prize it not they pray not or wrestle for it The answer is Most men are secure in their sinnes they have hardnesse of heart and a spiritual stupidity upon them Hence it is that they know not what stings are in sinne they know not what a wounded spirâ—t meanes They have never been in the Whales belly as it were nor in the deep waters of the soul feeling themselves ready to fall into Hell and damnation therefore it is that they judge all is well enough This full stomack needeth not the Honey-combe On then till sinne be more bitter in thy conscience the favour of God cannot be esteemed by thee Secondly Such as esteem the light of Gods countenance are many times those that are afflicted persecuted and of great exercises in this world For this is the wretched corruption of our natures that while we can take any delight in the creature we runne not out to God While we can have but the light of a candle we care not for the Sunne Therefore it is that God takes from us all our comforts He removeth this mercy and that mercy that so we may seek after God Thus God saith Hos 5 15. he would go frâ—m them they should not have the mercies they used to have But to what end doth God this That they may seek to him early in their affliction As Children while there is any day they love to be playing and sporting and will not come home till the dark night drive them Those then that are often â—fflâ—cted and chasâ—ened commonly such do highly regard the face of God Thus the Church of God Psal 80.3 being in great extremities God feeding them with the bread of teares and giving them teares to drink in great measure yea angry with their very Prayers What doth it beseech for in this great straight Verse 3. Turn us again and cause thy face to shine upon us and we shall be saved Aâ— the Sun is most esteemed after sad black and gloomy weather Thus is the favour of God most regarded when we find troubles to compasse us about on every side Hence it is that those whom God loveth he often chastens And nothing is more unhappy then constant happinesse because abundance and fulnesse of outward mercies doth take us from seeking the face of God Let not then the godly mourn away under any chastisements they lye under for if these are so sanctified that thereby the favour of God is more indeared to thee thereby thou canst rejoyce in his presence more these are the greatest mercies that can befall thee And indeed at such times the light of Gods countenance is more necessary then ever The lesse of the creature the more need to be
not according to Knowledge Therefore those crafty Principles in Popery to keep men in Ignorance to make it the Mother of Devotion that thereby they may reign and do what they list is to lead men blind-fold into Hell Secondly The Principles are Foundations and are the Root Now he would be an unwise Artificer that should intend to rear up a House and lay no Foundation So that as long as we preach to a people ignorant of these we have no bottom to stand upon Principles are like Seed Every poor man will make hard shift to get Seed to sow with Thirdly Without this good Foundation laid no Preaching or Duties can have any spiritual effect For Why are not the bruit Beasts Why not fools and mad men capable of any benefit by the Word preached But because the one have not rational souls and the other though they have them yet the actual use and exercise of Reason is bound up It is thus with all people destitute of Fundamental Principles All is done in an unknown tongue They are Barbarians to us and we to them Fourthly Conversion cannot be wrought without some Knowledge of the Principles We cannot believe in him we do not know We cannot love him we do not know The Heathens they indeed built an Altar To the unknown God But it is unsufferable for a Christian if a Christian should perform his duties to an unknown God or unknown Christ They must understand and so be converted Isa 6.10 God makes light shine out of darkness 5. The Knowledge of these Principles is necessary to salvation You that are ignorant totally of them cannot upon any just grounds hope for salvation This is eternal life to know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.2 They are a people of no understanding therefore he that made them will not save them Isa 27.11 God would have all men to be saved and come to the Knowledge of the Truth 2 Tim 3.7 Oh then how should you who sit in this palpable darkness be afraid People use to fear in the dark and certainly thou should bewail thy self I am an old man an old woman I have lived thus long where the word hath been preached and yet how little do I know Sixthly None can pretend excuses for their ignorance herein To have much Knowledg in Religion there is required much time and study many abilities better education But for these Foundations none can excuse themselves because God hath revealed them in a plain easie manner He that runneth may read them So that it is our slowthfulness if we do not know Seventhly Want of sound Knowledge in these makes many Errors and Heresies Many affect to speak and hold opinions in Religion before ever they were well instructed Those that did not hold Christ the Head they presently fell to the worship of Angels The empty straw is carried about with every wind He that hath no bottom moveth up and down Vse Of sharp Reproof to such who continue in this damnable Ignorance and that though they live where the Word is preached If the Corinthians were to be blamed because they could not bear strong food what then belongs to them who are not capable of milk The very Principles of Religion are too hard for them They know not what you mean when you speak of these things Thus they are as bruit beasts made to be destroyed You may find as much knowledg of God amongst Pagans and Heathens as among some that live in the bosom of the Church Some have not the Knowledg of God I speak to your shame Many have not the Knowledg of God It may be spoken to the confusion of our faces How doth this darkness cover mens faces by Aitheism prophanenes and great negligence They make it not their business to enquire after Knowledg They greatly nâ—glect the means of Knowledg Prayer Hearing Reading Instructing of others Say a man be greatly Ignorant and you say he hath enough to damn him to all eternity He will commit any sin He will embrace any Idolatry even as the man in the dark stumbles and knows not where he goeth Especially this is a sure barre against receiving of the Sacrament for that requires discerning of the Lords body of examining themselves which can never be done without a competent measure of Knowledg in Religion For hitherto ye were not able to bear it neither now are ye able These words contain the reason of Pauls prudence in dispensing spiritual meat to the Corinthians milk and not solid food We may not preach all things to all people There are gyants and dwarfs there are carnal and spiritual The words have no difficulty only our Translators supply a word for in the Greek it is thus only For hitherto ye were not able neither are ye now able they supply to bear or to concoct and digest for he pursueth that metaphor of making Truth the food of the soul Veritas est cibus animi Such a defective expression we have of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potero Isa 1.13 speaking of their solemn feasts I cannot bear them And Psal 101.5 Him that hath an high look I will not bear So that the words denote the weaknesse and infancy of these Corinthians and that though they had given themselves up to the faith of Chrâ—st and had daily waterings by the Apostle after their first plantation Observe That it is a great sinne and just reproach to a people that have lived long under the means of grace if they have not got the due profit by it The Word preached is commended in Scripture for several and divine operations Now if thou hast many years been under these droppings and yet art a dry wildernesse how unsufferable is it In other things of the world you think it not to be endured You send your children to be taught and if in many years they should not yet be able to spell the Alphabet you would think all cost in vain If year after year you plow and prepare a field for Corn and yet there come up nothing but weeds and thistles this is a vanity of vanities and vexation of spirit What the Heathens speak of their Tantalus to be up to the chin in water and yet ready to perish for thirst is true in thee For opening this let us consider What are those choise and noble effects of the Ministry for the defect whereof a people may be severely blamed And they are of two sorts Intellectual upon the understanding or Practâ—cal upon the heart affections and outward conversation For the Word of God is both a shining and a burning light And for the first That people will be found without all excuse and under a great condemnation who have not found those intellectual effects First Illumination and enlightning of the understanding to believe the first principles and foundations of Religion Every Science and so that of Divinity hath its first principles
affected wisdome of the world without either miraculouâ— signes or scientifical demonstrations either of which would much perswade men Fourthly and lastly It 's the perpetual invariable means God hath appointed to the worlds end When the Ministery and Preaching shall cease then shall all this world with the things therein cease Thus Eph. 4. it 's there said to continue till Christs coming and Paul's direction about the Ministery must be kept till the coming of Christ The former dispensation is altered he hath taken away Priests and Levites the sacrifices and Altars but he will never take away Pastors and Teachers and Sacraments and these must abide as long as there is a Church on the world Vse of Examination It 's the Ministery this is the ordinary necessary appointed menans for faith and other graces Why then is it that it hath not been so to thee Oh it would be an heavy trouble to thee thou wouldst think God had some extraordinary jugement upon thee if thou couldst have no cloaths to warm no food to nourish thee no creature be that to thee for which it is appointed But behold a greater judgement then this no Ministery doth convert thee no Preaehing begets faith or repentance in thee In the Apostles times What multitudes were converted by the Word Yea in the first times of Reformation from Popery How many did not only receive the truth in their minds but grace in their hearts they were not only converted from Popery and superstition but from prophaness and impiety But now alas to whom is the power of God made known Certainly the Word is the same Gods arm is as strong as ever but men by their wilfull ignorance by their unthankfulness and rebelling against the light have sinned away the presence and power of God from the Ministery and then if God go not along with us Alas what can we do Oh that you who are hearers would deeply lay these things to heart God saith his Word is an enlightning Word a sanctifying cleansing Word Why is it not so to thee Why art thou no more reformed then where there is no Preaching no Ministery at all The same cursing swearing the same lusts pride covetousness and ignorance Is not all this because God doth not appear in his own Ordinances Oh men without hope How desperate is such mens condition for if the Ministery cure thee not what will cure thee Woe be to thee if the Word that is so effectual and operative to others be not also to thee Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave every man The third thing in order to be discust is the noble Effect whereof the Ministry is said to be an Instrumental Cause viz. Ye believed Faith is one of the most eminent Common-places in Divinity It 's the Sanctum Sanctorum in this spiritual building It s the fat in that spiritual Sacrifice we offer to God And because of the spiritual and most sublime nature of it it is least understood by the natural man I shall not at this time handle all the main particulars about it because the holy Ghost intends it not in this place Onely take notice that in stead of all the work of grace repenting reforming he nameth believing because this is Initial and Introductory to all the rest The word Faith or Believing is of a very large and fruitfull signification but it 's impertinent at this time to trouble you with it Observe That Faith is the great and eminent grace which God by the Ministry works in some hearers Thus upon Christ and the Apostles preaching still this is recorded And many believed Insomuch that Faith is said to come by hearing Rom. 10.17 The Scripture indeed sometimes speaks of faith as prerequisite to make the Word profitable Who hath believed our report And the Word profited them not because it was not mixed with faith Heb. 4.6 Here we see unbelief doth obstruct and hinder the savoury effect of the Gospel But that is finally in those that pâ—rish but in those that shall be saved God in his due time will by the Word preached work faith viz. enlighten their minds and open their hearts to entertain it To open this Doctrine Let us consider the Nature of Faith and that is usually said to consist in three acts whether they be all essential or some only I shall not here determine The first is Knowledge and understanding This is eternal life to know thee and Jesus Christ whom thou hast sent John 17.3 Yea it 's a strong and powerfull conviction of the mind Hence it 's called The substance and evidence of things Heb. 11.1 Believing in the soul is compared to the corporal seeing of the body To say a blind faith is as great a contradiction as to say a dark Sunne or a cold fire If it be faith it doth see the ground of its belief Indeed faith cannot comprehend the matter we believe the Doctrine of the Trinity the Incarnation of Christ are like the dazelling Sunne to our Bats-eyes but though faith cannot comprehend the matter believed yet it knoweth the ground why it doth believe in those places of Scripture and the testimony of Gods Word which saith It is thus and thus Oh then How farre are many from being believers For ignorance covers their souls as darknesse did the Chaos at the first The very principles of Religion the total ignorance whereof doth damn a man yet is like a veil upon most mens eyes Oh then consider that knowledge and understanding is the necessary way to let in faith or rather is a beginning and part of it If thou hadst lost thy eyes or wert smitten with corporal blindnesse How much would it affect thee But now thou hast unbelief and spiritual blindnesse yet it doth not break thy heart Say no more thou believest in Christ thou believest in God if thou knowest not what Christ and God is Though ignorant people are full of their devotion yet because it 's without knowledge and faith it 's as abominable as a Sacrifice without eyes Secondly But knowledge is not all How many Atheists are there that know much and understand the points of Religion yet believe not Therefore the second Act of Faith is to Assent to give credit to them as true and this indeed we mean and Scripture also means this most commonly when it speaks of believing the Word of God that is giving a firm and sure assent to it as true Hence that expression Faith is the substance Heb. 11.1 that is by faith we make those things that are future really subsist as it were in our souls as if present Thus Faith makes Heaven and Hell present The Apostle excellently describes it They behold not the things temporal or seen but the things eternal which are not seen 2 Cor. 4 18. Thus Moses is said to have an earnest eye of faith fixed upon the reward and that is an act
much without Prayer to read much without Prayer is like the stomack that eats much but wants natural heat for digestion But you will say How is â—â—aâ—s word a fire How doth that reveal when many very expâ—rt in Scripture do yet runne into very many errours Do not those that build hay and stubble bring many texts of Scripture How can these be said to reveal Answer 1. The defect is not in the Scripture but in men themselves The Owle and Bat is made blinder by the Sunne-beames not through any defect in the Sunne A diseased stomack groweth worse by the good meat it eateth The Papists call the Scripture The Heretiques Book and Luther did so also but upon different grounds For the Papists they say the blame on the Scripture making it insufficient imperfect a nose of wax but Luther on mens corruptions that prophanely and presumptuously put that sense on it which it doth not own But Secondly Men swallow down first the sweet poison of errours from false Teachers and then they think every place in the Scripture makes for them And this is the main cause of errours They have mens persons in admiration they do not judge of persons by their Doctrine but their Doctrine by their persons and when they are thus prepossessed then they easily perswade every text is for them or at least not contrary to them A man that hath a noise of wind in his ears thinketh he heareth the like abroad and the distempered palate thinketh every sweet thing bitter Thirdly They do not attend to the whole Scripture They compare not place with place Mark any errours they fasten upon some places of Scripture and they do not wisely consider other texts as well If we take that place We are no more under the Law but under grace Rom. 6.14 here you would think the Law were quite laid aside but take â—â—other place The law is good if a man use it lawfully 1 Tim. 1.8 And â—â— we make void the Law God forbid Rom. 3.31 So then you see the Law hath its use still Lastly It 's not enough to have Scripture to have many texts but we are also to make use of those helps for the understanding of them which God hath appointed The Scripture is the only Rule but not the only Means for else there needed no praying there needed not the Spirit of God nor the Ministry but God hath appointed Ministers in his Church who by way of Office are to interprete and explain Scripture They are called eyes and Shepherds And the neglect of this may lead a man though perfect in the Scripture into errours I come to the second way Afflictions are Gods fire they will discover mens works by of preparation and fiting the heart to receive even as the plowing and harrowing of the ground makes it fit for the seed Many Psalms have this Inscription Maschil a Psalm of David that is a Psalm that giveth Instruction Now many have afflictions for their subject Hence is that old saying Schola crucis est Schola lucis We are careless proud wanton negligent and will not hear what the Word saith till God hath câ—â—stized us and therefore the Church of God was most Orthodox and the purest Virgin in times of persecution but in the times of prosperity then the most damnable heresies did overflow As in Summer the Snakes and Adders are busie but in Winter they do not stirre Vse of Instruction How much we are to blesse God for his Word and the pure preaching of it It 's that which preserveâ—h thee from swallowing down the damnable poison of thy soul It is that which keepeth thee from falling into the dâ—tch though now we are grown wanton under it We are weary of this Manna Yet when at first they came up out of Aegyptian Popery the pure preaching of the Word was accounted the greatest mercy There was a solemn day of rejoycing in Germany when the Bible was translated into the vulgar native tongue Observe the Devils methods when for a long time he destroyed men through ignorance and horrid blindnesse afterwards he did it through too much knowledge or rather abuse of that knowledge and light which shined upon them But let not the building though of hay and stubble be accounted a light matter it will cost fire It will not be a small matter to endure the burning in this Text. Verse 14. If any mans work abide which he hath built thereupon he shall receive a reward THe Apostle you heard hath in a general manner treated of the time and manner how all the works of the builders in the Church shall be tryed which persisting in his Metaphor he cals fire He now comes to the application of this Allegory and to shew the particular disparity And 1. He beginneth with the wise builder and herein you have the good work supposed And 2. The good reward promised The good work supposed is If it abide If it can endure the fire and be not consumed by it for so all truth will The good thing promised is He shall receive a reward By the reward here promised to understand only that honour and dignity he shall have in the Church is to limit it too much we may take it for all the honour and blessing God will bestow on him here and eternal life hereafter Now why it 's called a Reward and the improvement of that hath been already considered we shall therefore pitch on the matter supposed If any mans work abide Now this must be understood supposing all the other conditions likewise required to salvation For if a man preach truth never so truly if he be never so Orthodox yet if his life be wicked he shall loose heaven for all that Therefore those who are Orthodox in their judgments and do not walk exactly in their lives are like those posts in the high-way as Austin said that direct passengers to go the right way but they themselves stand still The meaning then of the Apostle is That on his Doctrines part there shall be no impediment to his salvation If his life and if his aims and ends be gold likewise as well as his Doctrine he is sure to have a glorious Reward Now though this be a necessary point to shew that it 's not enough for such Officers to preach that which is truth but they ought to have such aims and ends and such an holy conversation also as the Word requireth else they but make Crowns of glory for others and they themselves shall be cast into eternal darknesse yet because it 's not intended here I wave it Again when it 's said If a mans work abide By work is meant Doctrine That you may not suck that poison which a Papist from hence inferreth That there are some works so pure that they can abide Gods tryal David thought otherwise when he said Enter not into judgment with thy servant O Lord c. Psal 143.2 From the matter then supposed