a further degree of the same punishment one begun here and the other eternally continued hereafter both due by that just sentence In the day thou sinnest thou shalt dye the death Doctr. The last judgement shall be not more glorious than righteous for if Jesus Christ be the Judge and if every person to bee judged shall receive according to his workes a righteous sentence the judgement must bee most just Rom. 2. 2. We know that the judgement of God is true that is equall and just And the Apostle abhorreth with detestation the least thought of any unrighteousnesse in God c. 3. 5. Is God unrighteous God forbid how should he then judge the world this will not stand with the proper office of God which is to be the Judge of all the world shall not hee deale justly 1. Where all helpes of righteous judgementare the judgement must needs bee righteous but so are they here for first in the person of the Judge there is wisedomeâ— and piercing understanding farre above Salomans to finde out the truth and equitie of things He discernes persons and causes truly and infallibly as they are Hee can disclose and discover all secrets of hearts intentions and purposes which no creature can discern All other Judges may be deceived who judge only of the worke running into the senses and so mis-judge of men as David himselfe did of Mephibosheth But this Judge seeth the heart and hidden counsels of it This ground of righteous judgement is laid in Jeremy 17. 10. I the Lord search the heart and reynes to give to every man according to his workes Herein is this Throne exalted above all tribunals in that the most secret thoughts escape him not which the highest seats of justice in earth can take no notice of All things are naked to him Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes both in Gods custodie and in the custodie of the parties God hath a booke of providence in which all things and causes are written Psal. 139. 16. and a booke of memorie wherein all the good services of his Saints are recorded Mal. 3. 16. and a booke of life in which the names of the Elect are written Phil. 4. 3. these bookes shall be opened and read Rev. 20. 12. And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were judged of those things which were written in the bookes according to their workes The booke in the parties custodie is the book of every mans conscience either accusing or excusing Rom. 2. 15. These bookes shall be opened and if the conscience accuse God is greater than the conscience 1 Joh. 3. 20. 2. Where all letts are removed that judgement must bee most righteous but so is it here for this is a white throne like Salomons white ivory throne for the puritie of the Judge and judgement First here is no concealement of things no dawbing up of bad matters in corners no pleading of Lawyers to varnish falshood and cloud the truth no Proctors no Advocates but every man must give account of himselfe to God Secondly here is no respect of persons but causes no friends to gratifie no mans cloth or service shall protect an offender Thirdly here shall be no inducement by gifts gold shall gild no bad causes Fourthly here shall bee no sanctuaries no priviledged places to disturbe the course of justice no appeales no protections to avoid the sentence which shall lye eternally upon sinners From all which grounds we conclude the righteousnesse of this judgement Which serves first according to the scope of our Saviour to excite every one in the care of saving his soule and worke in us selfe-deniall taking up of our crosse and following of Christ for then shall every man receive according to his worke As the seed hath been so shall be the harvest As the worke hath beene so shall the wages bee Hee that hath sown to the flesh or to the world shall reape corruption but hee that hath sowne to the spirit shall reape immortalitie and life 1 Cor. 3. 8. Every one shall receive according to his owne labour Secondly here is a ground of repentance Act. 17. 31. He admonisheth all to repent because hee hath appointed a day in which hee will judge the world in righteousnesse The reason is strong now the Lord after a sort hideth his righteousnesse and useth patience and connivence with many sinners but then he shall draw it out Yea thou mayest now hide thine owne sinne with Adam and carry it close from men but that is a day of revelation then shall the bookes be opened and all thy sins except thou hast repented and got a cover in Christ shall hee manifest and openly read before God men and Angels Thinke not to avoid or â—lude the justice of this throne but stand in awe and sinne not get an awfull reverence of that God whose pure eyes behold all the wayes of man whose soule perfectly hateth all iniquitie whose hand will not spare but without respect of persons judge every mans workes and whose justice will reward every one according to that he hath done in the flesh be it good or evill By what stronger argument would the Apostle affright the the hard-hearted sinner who heapes up wrath against the day of wrath and declaration of the just judgement of God but this same that God will reward every man according to his workes Rom. 2. 5 6. So what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes than that of the spirit of God Rev. 22. 11. He that is unjust let him be unjust still and hee that is filthy let him be filthy still let the enemies of grace of the word of grace of the preachers of grace be unjust malitious and scornfull still at their perill let the swearer sweare still so the drunkard harlot usurer But take the next verse with it vers 12. Behold I come shortly and my reward is with mee to give to every one according as his worke shall bee Thirdly here is a ground of patience in the midst of the confusions of the world and the many contempts and opprobries cast against the godly seeing every man shall receive a righteous sentence according to his works Phil. 4. 5. Let your moderation bee knowne unto all men the Lord is at hand Beware of revenge in the meane time commit all to him that judgeth righteously Storme not to receive unjust sentences against us to see our righteous wayes depraved our good repaid with evill every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength And even from hence the Scriptures conclude a providence and a future judgement Eccles. 3. 16. When
he must dye unto him he is not his owne but at his Lords command wholly and must follow him close in the meanes of his presence especially in searching the Scriptures which testifie of him John 5. 39. as also in listening to the inward teaching and guidance of the Spirit taking the benefit of his own experience by the change and fiuits in himselfe since hee had Christ afore him Secondly faith will hold us in our way and keep our leader in sight It will not bee led by the opinions of men or customes of the world but by the commandement and will of the Captain It will not looke a squint to approve it selfe to Christ and the world too but it knits the heart undivided to Christ alone as an only perfect Saviour and Pattern Yea because he now liveth and moveth hath beeing in Christ he can no more be without him than a member without the head and as a member followes him through fire and water perils and torments most earnestly and cheerfully Thirdly faith causeth a man whensoever he is slipt out of his way to return back by a new act of repentance as when Christ looked backe upon Peter excited his faith he wept bitterly saith the Church Cant. 3. 3. Saw ye not him whom my soule loveth And thus faith is crowned with perseverance This of the first way to follow Christ. 2. We must follow him in love ardent affection by which faith alwaies worketh No other thing must constraine us but love as a wife out of love follows her dear husband And this wil be stronger than death nothing can separate us neither height nor depth nor sword nor death nor a sea of the waters of affliction can drown it Yea zeale fervency of spirit is required to exclude hypocrisie lukewarmnes for dissemblers and halters can never follow Christ in the rugged waies wherin he goeth before us 3. Wee must follow him sincerely for love of himselfe not for selfe-love for selfe-deniall must goe before the imitation of Christ. This will make us follow him into Jerusalem and out of Jerusalem unto the Consistory unto the Crosse as well when they cry Crucifie him as when they cry Hosanna And not as many who follow the times and not Christ. It will make us follow him for right ends not for loaves or perishing bread as the Jewes not for curiosity as Herod to see a miracle nor as Peter to gaze and get newes in the high Priests hall but as the Disciples John 6. 68. Master thou hast the words of eternall life and whither shall we goe It will make us follow him wholly not lamely as on one legge as such who profess his doctrine but deny his life live carnally covetously uncharitably all this religion is naught and vaine and opens the mouth of Adversaries to say from the loose lives of Professors that our religion is an enemy to good works Where did Christ teach thee that professest to follow him to sweare to lye to deceive to profane the Sabbath to raise slander to revenge to spend thy time in gaming idlenesse or the like where learnest thou this of Christ 4. We must follow him constantly without wavering or desisting not for a brunt or a start not as the young man that came hastily but departed heavily He loves no lookers back Know that Christ is best at last and though thou mayest bee sometimes weary yet Christ will refresh thee and lead thee to rest This is the manner of following him Now let us see the reasons or motives thereunto 1. One is the equity of the precept We are sheep he is the great Shepheard of the flock and all the sheep must follow this Shepheard John 10. 27. The hundred forty and foure thousand follow the Lambe wheresoever hee goeth Rev. 14. 6. that is the multitude of the faithfull follow Christ their Captaine and obey him in all things Besides we are Christians our very name perswades us how equall it is to follow him else deny our name if we deny this duty Againe the equity appeares because here is nothing required or requested of us but our Master hath done it before us and commended it to us by his owne example Our Joshua saith to us his souldiers What you see mee doe that doe you and shall a common souldier recoile or start back from that he seeth his Captaine doe before him If we see our Generall deny himselfe take up his crosse obey his Father love his brethren is it not equall that wee doe the like shall Christians live like Jewes Heathens Worldlings 2. Great is the danger of not following Christ our guide First if we look at our selves Wee would faine be leaders and devisers which Christ knew wel enough and as we easily stray of our selves so wee are easily misled either by our owne lusts or by other perillous guides Sometimes one as the people who in simplicity followed Absalom not knowing whereabout hee went 2 Sam. 1â— 11. thus sometime we follow some wicked counseller as a drove follow the Butcher in stead of the Shepheard And sometimes many how easily follow we a multitude unto evill and therefore have great need of this precept of Christ both for prevention and direction Secondly if wee looke at the justice of God who gives over men to follow dangerous guides when they refuse Christ by his Word and Spirit to lead them See it in a number of instances How many are given up as the Heathens were to their own harts lusts Rom. 1. 26. that it were better they were given up to the Divell to buffer or any tyrant to torment than delivered to fall by their owne hand and all because they will not have Christ to lead them nor will follow him Nay seeing the Divell ruleth in lusts to be given up unto lusts is to be left into the hands of the Divell the Prince of the ayre to bee ruled at his will And how just is it that a sheep that will not follow the Shepheard should follow the Butcher How many others who will not follow Christ in the Word are given up to follow the world and the course of the world Some follow their covetousnesse as Jer. 8. 10. every one from the greatest to the least tormenting themselves and the world in it give no rest to it or themselves allow neither GOD nor themselves any rest on the Sabbath c. Others walke after the course of the world Ephes. 2. 2. and fashion themselves unto it contrary to Rom. 12. 2. as appeares in many who have sold themselves over to voluptuousnes delicacy pride in apparrel tiring out all the tires and fashions of all countries Others spend their time in idlenesse or gaming or sports and other calling have they none But all the world knowes Christs life was humble painfull sober heavenly holy fruitfull and cleane contrary to these who receive
onely a name of Christ but follow the world a sworne enemy to Christ. Numbers are given up to follow evill company evill counsell because they despise Christs counsell Hee that refuseth the counsell of wisedome it is just that folly should lead him See Prov. 1. 30. 31. Some follow idle fellowes Prov. 12. 11. because they are destitute of understanding Some drunken company to whom the woe is directed Isa. 5. 11. Some whorish company as the Prodigall who rejecting good counsell spent himselfe and came home by weeping-crosse Thus dangerously are men given over to perillous guides who will not have Christ to guide them And this is the second motive 3. Argue from the safety of following Christ our guide for First he propounds us no crooked patterne nor false rule to follow but himselfe a perfect and expresse idea and patterne of all grace and vertue and an unfailing patterne unening inflexible Object But must wee not imitate the Saints Answ. Yes so farre as they follow Christ 1 Cor. 11. 1. an Apostle himselfe must be followed no further Secondly he leads us not into crooked or by-pathes but into the pathes of righteousnesse Psal. 23. 3. pointing us out our way by his holy doctrine guiding us in it by the example of his holy life comforting us in our wearinesse supplying us in this way with bread of life opening to us in this way the fountain of living waters revives us with new strength guides us out of by-paths and so carries us in the strict but strait way to the happy end of our journey Thirdly hee leades us not in darke and desolate waies but himselfe being the light of the world John 12. 35. while wee follow him wee cannot walke in darknes having light to discover the dangers in the way wee walk safely How safe was Israel under the pillar in the wildernes so safe are we under the conduct of this pillar How safe were they from enemies under the guidance of Joshua leading them to Canaan but a greater than Joshua is here Josh. 1. 5. A man shall not bee able to withstand thee all thy dayes nor man nor Divell shal make us fall short of the heavenly Canaan Follow Christ thou followest the Angel as Lot out of Sodome Follow this Joshua and thou followest him to Canaan to thy country to bee ever where hee is who is both the guide and the end of the way Lastly consider if Christ had only given us a precept wee were bound to obey but adding his example we shall be answerable for neglect of his holy example as for his holy doctrine We never want good example in the midst of many bad examples of Rulers Preachers and private men Christ hath said Follow mee And thou hast not done thy duty to see him go before thee in holy example but in following him nor to admire a good example as many do but imitate none Verse 25. For whosoever will save his life shall lose it and whosoever shall lose his life for my sake shall find it OUr Lord having informed his Disciples in these difficult principles doth now confirme them and addeth strong arguments to enforce them three The first in the words drawne from the danger of failing in the duties The failing in them brings the certaine losse of ones life which is amplified by the contrary But if any will rather lose his life than his obedience he shall certainly gaine and save it The second reason is drawne from the unprofitablenesse of winning the world with the losse of the soule which losse can never be repaired or made up Ver. 26. The third is drawn from the consideration of the last judgement in which they shall find the accomplishment of this whole doctrine for the Son of man shall come in the glory of his Father c. Ver. 27. This first is very forcible and pressing for it is a matter of life death as Moses to his people so I propound life and death this day unto you chuse life do good deny your selves take up your crosse and follow me Whosoever shall save his life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the soule which by a Metonymie is put for the life or the person himself because the soule is the cause of life Anima cujusque est quisque the soul of a man is properly himself the saving of the soul is likewise the saving of ones self charity to the soule is the chiefest To save the life is taken sometime in good sense as to preserve it from famine by food from sicknes by physick from danger by flight as Jacob from Esau David from Saul Christ from the people that would have throwne him down the hill but this is not here meant Sometime in the evill sense that is to save preserve the life by evill means as Saul by sorcery David by dissembling Peter by a lye so is it taken here He that will save his life namely by denying Christ by renouncing the truth abjuring the pure religion or falling to the world or false worship For Christ doth not condemne the saving of life but the manner and unlawfull meanes of it He shall lose it Atheists would find a contradiction in the speech of Christ that a man at the same time should find lose the same life and naturall reason cannot reconcile it It is a riddle to flesh and bloud that the same life should bee both saved and lost For the resolving whereof wee must know 1. That there is a two-fold tribunall Forum coeli soli the court of the world the court of heaven and as he that saves himself in the common Law may be cast in the Chancery so hee that saves himselfe here in the Consistories of men may elsewhere lose himselfe namely in the court of heaven 2. There be two sorts of Judges 1. Humane and delegate 2. Divine and supreme A man may by indirect meanes save himself from the sentence of the former but not of the latter Joab may escape David but shall not escape Solomon And as him who escapeth the sword of Hazael 1 Kings 19. 17. shall Jehu slay so he that by denying Christ and his truth shall save himselfe from a Beare shall meet with a Lion and be devoured 3. There is a two-fold danger temporall eternall A man by evil means may save himself from the former but by no means from the latter If the silly fish leap out of the pan it fals into the burning coales A man loseth that which above all he would save And this losse is amplified 1 by the dearnesse of the thing lost his most precious soule and life 2. by the duration it is lost eternally 3. by the certainty the sentence is passed and cannot be repealed Object Peter saved his life by denying and abjuring his Lord and yet lost it not Answ. All the threats of
therefore I spake He hath begun well who hath begun in truth and laid a sure ground It was soundnesse of Faith that carried 〈…〉 ent Beleevers through such extremities They endured racking burning hewing asunder all by faith The just in trouble must live by faith Hab. 2. 4. And every house not founded upon a rocke when flouds beat stormes blow must fall and the fall shall be very great 4. Get sound affection grow up in the love of God and Jesus Christ then all torments shall be sweet for his sake as Jacob for Rachel 1 Cor. 13. 7. love suffereth all things Cant. 8. 6. love is strong as death the coales therof are fiery coales and a vehement flame much water cannot quench it nor flouds drown it Nay where this love is fervent it kindleth a flame of zeale by which if God cannot otherwise be glorified or rather than God should lose his glory the Saints would endure even the torments of hell Moses would rather bee razed out of the Booke of life and Paul separated from Christ rather than God not glorified 5. Christian resignation notably conduceth hereunto Learne to commit thy soule unto God in well-doing as into the hands of a faithfull Creatour 1 Pet. 4. 19. Thus did Paul 2 Tim. 1. 12. I know whom I have beleeved and am perswaded that he is able to keep that which I have committed to him till that day A childe that hath any precious thing given him the best way to keep it is to put it into his fathers hands to keep Thy soule is the most precious thing thou hast let thy Father keep it it shal be safe whatever befall the body outward man 6. Christian confirmation or corroboration unto all long-suffering and patience with joy Col. 1. 11. Wee must daily out-grow some weaknesse and bee adding to our strength and laying up something to animate and encourage our selves in enduring with Christ that by no meanes in triall we be wonne to deny Christ and his Name Now for our daily strengthening it will be usefull to meditate daily on some of these things 1. On Gods eternall decree who hath appointed an houre for the power of darkness to work before which time not an haire can fall from the head Till it bee come Christ shal withdraw himself from danger but when it is come he is not affraid to meet his enemies to tell them hee is the man whom they seeke deliver himselfe into their hands The enemy can do nothing that God is not aware of nothing beyond his just and wise permission nothing but what shall glorifie himself edifie the Church and turne to the best even to us particularly 2. Meditate on the Word of God predicting and fore-telling of persecutions for the Name of Christ Ye shall be hated of all men for my sake all that will live godly in Christ Jesus shall suffer persecution and the time commeth in which they that kill you will think they doe GOD good service Which are good admonitions to keep us in some preparednes to drink of the same cup with Christ our Lord. Commanding to hold fast what wee have and let none take our crowne Rev. 2. 25. as if hee had said Hold fast with both hands that faith and grace which is the pledge of a crowne Promising and fencing the heart with assurance of his presence mitigation deliverance honourable recompence which are all strong sure foundations grounded in his owne truth and faithfulnesse 1. He hath promised his presence in sixe troubles in seven in fire and water and that for their strength consolation the Spirit of grace and glory shall rest upon them 1 Pet. 4. 14. And then he doth more for his Saints when he standeth by them strengthening their faith to suffer the pangs of death than when he opened the prison-doors iron gates to let Peter and Paul goefree Nay the same blessed Apostles were as deare to God and God as neere to them when they were behcaded by Nero as when the one by an Angel was led out the other had the foundations of the prison shaken and the gates cast open 2. He hath promised mitigation it is much more that Christians can with joy clap their hands and sing Psalmes in the flames professe as some of the Martyrs that the fire was to them as a bed of Downe or sweet Roses than to be led out of prison by an Angel 3. He hath promised an happy deliverance for the fire shall not hurt the gold but fine it the flaile shal not hurt the wheat but cleanse it the black sope seems to foyle and fowle the cloth but indeed makes it whiter cleaner There is no danger when Gods Battledore come on his children it serves but to whiten them and parts them from their foulnesse All the enemies cannot hinder thy glory no more than they could Christs they may sever soule and body asunder but neither of them from Christ. They may take our soules from our bodies or our hearts out of our bosome but cannot take us out of the hand or bosome of our heavenly Father 4. Hee hath promised a most ample recompence to him that overcomes I will give him power over the Nations he shall be a pillar in the house of God and shall go no more forth and Christ will confesse him before his Father in heaven Mat. 10. 32. Oh now look often upon this happy end if thou shalt give thy life in Christs quarrell Great shall be thy reward in heaven when a miserable life shall bee exchanged with eternall blessednesse This of the second meditation 3. Consider that thou hast Christ thy companion in suffering yea thou hast him an example also who for the joy set before him endured the crosse Nay he endured thy crosse all thy suffering is but an honest duty of thankfulnesse and a gratefull part to stick to him in trouble whom we have followed in prosperity Polycarp the Martyr at his death said thus I have served Christ 86. yeeres and hee never hurt mee why should I speake evill of him Yea it is but duty to maintaine his cause to death who by death maintained our cause now pleadeth it in the sight of God Neither is it an unglorious service but a precious gift and an honourable advancement 1 Pet. 4. 14. The Martyr that sate downe with Christ at a bitter breakfast expected a better dinner and found it Oh thinke with thy selfe what had become of mee if Christ had kept his life so fast from mee as my corruption would hold my life from him If I would keep it from him to day he may snatch it from me to morrow If I will not give it now to glorifie God he may take it unto punishmēt If I give it freely once it is not to lose it but to receive it for ever I see
of puffing knowledge is not sound Good men never boast of sharpenesse of sight or quicknesse of understanding but see the vaile unremoved and the skales not quite fallen off They are not blinde as before but by reason of fogs and lusts and mists of sinfull affections and motions can sometimes see as little the things before them as Agar could the Well before her Gen. 21. by reason of her passion or griefe as Calvin judgeth And although their eyes be open yet they see how beavy they be and hardly kept open as the Disciples when Christ warned them to watch by reason of sleepinesse and dulnesse of flesh â—o as they may say with the Church their eyes sleepe when their hearts awake They may indeed professe with the blind man Ioh. 9 25. One thing J know whereas J was blind now J see but must adde withall yet I see how little I see even a glimmering of things rather than things themselves 2. It must follow that sound knowledge must continually bewaile ignorance and darknesse for why hath the Lord left it in us but to humble us that with the rest of the law of the members it might bee as the Canaanites to exercise us or as the pricke in the flesh lest we should be exalted out of measure by abundance of revelations Nay as light and darkenesse have a daily and interchangeable fight in nature so the soule must maintaine a continuall combate betweene knowledge and ignorance 3. It followes that found knowledg cannot be that which in sense of want or weakenesse striveth not in the meanes to a further measure that of weake is not made strong that riseth not to a further assurance or the like for all sound knowledge is proveable and the way of the just shineth more and more till perfect day Thus of the second point 3. The child of God most earnestly desireth to know the wayes of God as our Prophet through this whole Psalme Daniel though a most worthy Prophet yet read the Prophecies of Ieremie Dan. 9. 1 2. And all things are dung to Saint Paul in respect of the excellent knowledge of the vertue of Christs death resurrection Phil. 3. 7 8 9 10. But why 1. Because they know it to be the way of God and there is no other the way not onely wherein God himselfe walketh who is the most perfect pattern of his owne law but especially because it is the way hee hath chalked out for us to walke in who can walke toward him in his owne way onely as we can see the Sunne onely by his owne light and come to the Sea by his owne streames 2. They onely discerne the danger of spirituall darkenesse and blindnesse How it wraps in manifold errors of judgment false doctrines and opinions against the Word Ye erre not knowing the Scriptures Matth. 22. 29. and Prov. 19 〈◊〉 Without knowledge the minde is not good How it wraps in errors of life and conversation for so the Scriptures ascribe all corruption of manners to ignorance Paul persecuted and wasted the Church why the did it of ignorance And in ignorance the Rulers put Christ to death had they knowne they would not have crucified the Lord of glory How it wraps men under the power of sinne and delivers them as voluntary subjects in kingdome of darknesse under the Prince of darkenesse to be ruled at his will as 2 Tim. 2. 26 and when men regard not to know God how justly doth hee give them up to a reprobate sense as he did the Heathens Rom 1. 24. to commit things against reason and nature And finally how it wraps them under the curse of God both temporall and eternall My people perish saith the Lord for want of knowledge that is are in state of perdition they lye in unbeleefe for no knowledge no faith and not beleeving they are condemned already Ioh. 3. 1â— And they are lyable every where to those judgements which the Prophet prayes to be powred out upon them that know not the name of God Then for the eternall curse when Christ shall come from heaven in flaming fire hee shall render vengeance on all that know not God 2 Thes. 1. 8. and justly for death hath seized on them already they are destitute of the life of God by the ignorance that is in them their minde and conscience is dead and being strangers to the life of God they are thrust under the power of eternall death Prov. 10. 18. The foole dyeth for want of knowledge Therefore the Saints seeke after knowledge as David here 3. They see the necessity of the word of God and the knowledge thereof the Word is the food of the soule an hungry man longs after his food and a good heart hungers after the Word Hence the Prophets and men of God are said to eat up the little booke Ezek. 3. 1. and to fill their bellies with it as hungry men when they come at a good meale The word of God is the water of the Well of Life and how necessary is water how doth a thirsty man desire to be refreshed with water so doth the godly after the knowledge of God and none but thirsty soules are called or doe come to these waters Esa. 55. 1. How earnestly doe blind men â—esire to see the light so doe â—he Saints seeing what a weake â—immering and sight they have 〈◊〉 Divine things They know â—he Sunne in the heavens is not 〈◊〉 necessary to enlighten the world as is the Sonne of grace â—nd righteousnesse to enlighten 〈…〉 e Church And as without the â—unne there would be a perpe 〈…〉 all night so without God and 〈…〉 e saving knowledge of him 〈…〉 ere were an eternall night in 〈…〉 verlasting darknesse 4. They earnestly desire saâ—ing knowledge because they 〈…〉 ee the profit and high excellen 〈…〉 y of it both within themselves 〈…〉 d without them First within themselves they 〈…〉 ee Gods Image renewed in 〈…〉 em by knowledge and themselves framed to his likenesse who is light and in whom is no 〈…〉 arknesse Also they see themselves brought into better frame by it daily and changed into 〈◊〉 selfe from glory to glory with out which they could never attaine any right motion in their wils or affections nor any righâ— manner or end of doing any thing nor any happy fruit o 〈…〉 their endevours but the losse o 〈…〉 all their labour time hope and reward Secondly without them they see the worth and excellency of this knowledge above all other things in the world and that nothing else can make them truly happy Prov. 3. 13. Blessed iâ— the man that findeth wisdoms and that getteth understanding But how can Salomon prove this By two reasons The former in the 14. verse by comparing this wisdome of God with silver and gold which are so desirable but the gaine of this is better Oh but some things