the Lord in his Sanctuary sed quia non legimus non credimus because we find no such thing in the Scripture we beleeve it not we are so farre from finding it there that before in and since the Primitive Church it hath by all sound and faithfull Christians been imbraced as an expresse Law morall and perpetuall binding the Christian for ever to present and offer himselfe before his God in the house of prayer being the place of his more especiall dwelling in a word they that refuse to come thither may as justly be termed profane persons as ever Esau was who because he was procul a fano far from the Sanctuary therefore farre from Gods protection Prov. 8. If blessed is the man that heareth him watching daily at his gates and giving attendance at the posts of his doors then cursed is the man that heareth him not daily watching at his gates and giving attendance at the posts of his doores but those that will not watch his gates nor attend his doors Solomon gives them this counsell Prov. 9. forsake your way yee foolish and yee shall live and walke in the way of understanding So I Part 2 passe from the Act present unto the Persons presenting Yee Yee The persons presenting are not onely the Romans but all true beleevers in all places and ages for though the Epistle be intituled to the Romans it will not therefore follow that it concernes us not for whatsoever things were written before time were written for our instruction hence it is that Saint James saith so speake yee and so doe as they that shall be judged by the Law of Liberty that is he will proceed according to his Word written Wherefore let us be circumspect and labour that our speeches and actions may be such that they may be agreeable to the Gospel God saith the Apostle shall judge the secrets of all men in that according to my Gospel there is not a word that Christ speaks but it shall judge Let us therefore pray that the Lord would set a watch before our tongue and before our Actions forasmuch as he speaks not in vaine that is judge that speaks saith Solomon Prov. 13. He that despiseth the commandement shall perish that is when God hath revealed his will in matter of duty for the direction of life for that he cals the commandement there now if a man come to despise this he shall certainly perish saith Solomon If any demand when doth a man despise the comandement When a man accounts a thing as nothing we say he doth despise it as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} despise not prophesying the word is account it not a thing of nothing account it not a slight matter therefore when in spirituall things a man accounts the Law of God below it selfe that is when hee maketh it not the chiefe direction of his life then hee accounts it as a thing of nothing and despiseth the Law which is praeludium perditionis the presage of perishing But these things I am compelled to leave to your meditations having sundry other points to handle I fall upon the next the Object Your Bodies In time of the Law it was not your owne Part 3 bodies but the bodies of others i the legall sacrifices were of cattell of sheepe of birds but now since Christ in time of the Gospel not the bodies of Beasts or any other but our bodies must be presented Aske me what is meant by bodies The mortifying of our lusts and rising againe to newnesse of life By Body is not meant the body only but the whole man body and soul so that a part is onely put for the whole We reade the like of the soul Ezeck. 18. The soul that sins shal dye that is body and soul so then in one word by Bodies is meant our selvs bodies and souls and al the parts and faculties thereof especially of the soul and her faculties First of the soul according to that of the Prophet With my soul have I desired thee in the night yea With my spirit within me will I seek thee early God is that which should be printed in the heart of a Christian man God and the name of God should be that upon which the affections of the whole soule ought to be fixed our place and seate in this world is as it were between earth and heaven heaven above us earth beneath us now the question is which way our heart looketh it may bee downe-wards to Iericho to the earth and the vanities thereof and so we shall runne a course of ruine and destruction it may be towards Ierusalem to Heaven and heavenly solidities and so wee shall run the course of peace and salvation Wherefore it is God we see that our soules should breath after nay our God hath made us for himselfe and our soules of themselves are restlesse till they returne to their God The soule is then in its perfection when it may truly be compared to a Circle A Circle is said to be a most perfect figure for this reason because the Line that beginneth in one point goeth round till it returne into the same so the soule of man is then in its greatest perfection when it returneth to his beginning to his God reflecting it selfe altogether backe againe upon his Maker till then the soule is in no quiet at all This the good man knows that there is no more rest for the soul out of God then there is for a stone in the Ayre hang but a stone in the ayre and doe but remove that that holds it there and it will never rest till it come to the earth so it is with the soule of man try it all fortunes and states and conditions in the world and it will rest in nothing till it come to its center his God to this purpose the father and the sonne are fit examples first David Psal. 144. having prayed for many temporall blessings in the behalfe of his people that their sonnes might be tall and valiant their daughters amiable and faire their oxen strong and laborious their sheepe fruitfull that there might be no invasion by forraine enemies nor any lamentation in their streets at length windeth up all with this conclusion Blessed are the people in such a case no more but blessed are the people in such a case when his soule enjoyed all that it could desire it was still restlesse therefore in the last part of the 15. verse hee comes upon the necke of his conclusion with words of correction correcting his former speech and revoking his words as if hee had spoken otherwise then well Yea rather saith he Blessed are the people that have the Lord for their God Now not till now his spirit is at rest his soule being fixed upon the Lord his God So Solomon when he beheld all the workes of his hands and the delights of his life passed this censure upon them
say Let brotherly love begin in you for were it begun so many quarrels so many factions so many sects so many broyles would not be so farre from an end oh that the saying of our Apostle to the Corinthians did not so nearly concern us Yee are yet carnall for whereas there is among you envying and strife and divisions are ye not carnall and walke as men did we contemplate the badge by which we ought to be knowne brotherly and mutuall love we would blush wee then would know it were a worke of the great Deceiver that they should lift their hands up one against another for whom Christ spread his hands upon the Crosse let us consider what Abraham said to Lot Gen. 13. Let there be no falling out betweene mee and thee for wee are brethren What Plutarch observeth is very true i that the neerer the tye is the fouler the breach bodies that are but glewed together if they be rent asunder experience tels us they may be made as fast as ever they were But bodies of flesh and blood if any cut or rent be made in them they cannot bee so fast glewed but a scarre will remaine how much more in bodies tyed together by nerves and sinews not only of naturall but also of spirituall Obligation as all Christians in generall the Brethren of England and Scotland in particular if there fall any rent or breach between them it cannot be so fairely made up but it will prove like the putting of New Wine into old Bottles both will be spilt ruit Ilium et ingens Gloria Dardanidum And then after our many grievous stroaks wounds received we shal bleed at the heart and breath out our last gaspe wherfore let there be no tinder of malice in our hearts ready to take fire upon the flying of the least sparke into it oh let us endeavour by all friendly offices so to endeare our selves to our Brethren being Members one of another nay which is more being Members of Christ Iesus and so fasten all naturall and civill tyes by religious obligation that wee alwayes keepe the unity of the spirit in the bond of peace remember oh remember how that our Father is the God of peace our Blessed Saviour is the Prince of peace our Comforter is the spirit of peace and love God who is love and of his love hath begot us loveth nothing more in his children of love then the mutuall and brotherly love of his children one unto the other oh let us hearken to the counsell of our wise and blessed Saviour Matth. 23. Yee are all Brethren love therefore as Brethren be pitifull be courteous not rendring evill for evill nor rayling for rayling but contrariwise Blessing knowing that yee are thereunto called that yee should inherit a blessing here we see what our Redeemer would have us to be beames of the same Sunne meeting in the same center of brotherly love But where is our obedience wee turne the Adders eare to our Christ and his counsell and in the Serpent we contend how we may poyson and sting one the other most If Forrainers can put on the bowels of pitie and sigh to see Brethren struggle in the same wombe then Natives may weepe when all the true Family of Love shall seeme to be extinct In Saint Lukes Gospel Christ demands this Question When the Sonne of Man commeth shall hee find faith upon the earth may he not rather demand shall he find love on the earth for the greatest part of men as if they had beene baptized in the waters of strife are in continuall frettings vexings quarrels schisme and faction Martial writeth of two Brothers betweene whom there was never any contention but this who should dye not who should kill one for the other Nobilis haec esset pietatis rixa duobus Quod pro fratre mori vellet uterque prior Let these Salamanders which live perpetually in the fire of contention take heed lest these Heathen rise up in judgement and condemne them to that eternall Lake which admits not of one drop to cool either tongue or hand marke the contrary of our Saviours words Mat. 5. If Blessed are the Peace-makers for they shall be called the children of God then Cursed are all Make-bates for they shall be called the children of the Devill the like may be applyed from the words of Gods spirit by Solomon Prov. 6. they that sow discord amongst Brethren are an abomination to the Lord if so then let the contentious man tremble for God hath him in abomination on the other side let the Peace-maker rejoyce for if they That sow discord among Brethren are an abomination to the Lord then they that plant love and set concord among Brethren are his chiefe delight which constitutes our second part viz. the courteous Compellation Brethren leading us to our third part the sweet insinuation I beseech you by the mercy of God In this last of the first generall part we will examine two things in particular 1. The manner of the insinuation I beseech you 2. The Matter By the mercy of God First the Manner in these words I beseech you What can bee more powerfull more forcible to allure and winn the hearts of men to obedience which is meerly the Apostles end then such a sweet expression I beseech you If any object and say What necessitie was there that Paul should be thus humbly earnest they being Christian Romans people full of excellent knowledge and to every good thing most willing True S. Paul doth write to them who are endowed with spirituall gifts to them who by grace are willing notwithstanding Paul knowing that even the best men are sluggish and slacke to good things and that they need forcible exhortations to move and stir them up the Apostle therefore comes like himselfe meekly I beseech you and the Romans gladly and willingly receive his godly desire they say not with prophane Laodicea wee are rich and know enough of these things no that had beene the way to have beene beggers for ever yet wee know what hath beene it was the exploded Argument and it is assumed still by some i nihil est dictum quod non sit dictum primus where or what shall wee heare that we have not heard or known This Objection whether framed by the heart only which is deceitfull or by heart and tongue joyntly bewrays ignorance and want of knowledge in spirituall things All men should know that the Scripture is like a plentifull Mine in which the deeper wee dig the vein of heavenly truths proves still the richer hence is it that the Saints of God in all ages have complained of and confessed their ignorance and continually prayed with the man after Gods owne heart O teach me the way of thy statutes and open mine eyes that I may see the wonderfull things of thy Law the Romans to whom our Apostle directs himselfe knew that
Eccles. 1. Vanitie of vanitie all is vanitie and worse too vexation of spirit in the end the good spirit summes up all Feare God and keepe his commandements Now when his soule is setled upon his God and his Commandements it is at peace and rest So then as we said before let the soule be tryed in all the fortunes and conditions in the world and it will rest in nothing till it come to its God God then is the object upon which our soules should be set wee should alwayes have an eye to God labouring to approve our selves to him that our soules may rest with him that wee may enjoy the light of his countenance here and the fulnesse and brightnesse of his glory hereafter thus by bodies is meant bodies and soules especially as we have heard the soule Now not only the soul in general is meant but also all the parts and faculties thereof in particular Wherefore if any demand here also what are the parts and faculties of the soule that they may know how to present them to God Though there are many I can mention but a few time would fayle me to speake of many First there is the Act of the understanding the intellectuall part viz. the Remembrance our remembrance is a Facultie i facultie of the soule which ought to be had in holy use and great esteeme it was so with the Prophet Esay as I shewed before Esay 26. Our remembrance is towards thy name This Chapter is a sweet song of the Prophet concerning the restauration of the Jewes and in this verse Esaiah maketh a good use of the act of his understanding of his remembrance that noble facultie of his gracious soule saying our remembrance is towards thy name Esay ought to be looked on by us as an example of our imitation and though wee can never over-take him yet we ought to follow after him this should bee one thing which a Christian should take speciall care of that our memories should not be like sives to let out the cleare water and to returne the graines and the dregs wee should not have that treasury to preserve rubbish but to keepe and preserve our Jewels Remember Mary shee treasured up those things she heard in her heart wherefore doubtlesse for these reasons that she might lay up the remembrance of God there that she might be alwayes thinking upon God that she might be breathing out prayers to him and prayses of him in returne of his mercy take notice of Solomons advise Remember thy Creator saith he in the days of youth that is begin betimes hold on and never be weary of this therefore this should be a thing that wee should often inure our selves unto not to put the thoughts of God from us or to thinke they are too sad and serious and so to account them as unwelcome guests but we should rather often bathe our selves in these sweet thoughts in meditation and remembrance of God this is one part and facultie of the soule Facultie 2 There is an act of the will and affection viz. Desire which is an other part and faculty of the soule A true desire is one of the sweetest acts of the affection we heard before of Esay and the Jews the desire of our soule say they is toward thee this was in one part their Christian Badge by which their God knew them and loved them and past by doubtlesse many faylings and infirmities which were incident to them The life of Esay and these Jewes is a perfect samplar of many vertues which the spirit of God hath pricked out for us to imitate and follow that our desires might be always breathing out flaming up towards heaven that in case we cannot obtain a full perfection in grace and heavenly vertues yet whatsoever we come short in otherwise to make it up in abundant desires longing desires ardent desires in any case not to come short of that which will make an excellent and comfortable supyly for much want defect and imperfection this facultie of the soule Desire is an Argument of a gracious heart desire is that if there be truth in it be it in the lowest degree of it which is an evidence of spirituall life we must know there cannot be truth of grace where there are not unfaigned hearty desires towards God desires to approve our selves to him desires to walke with him in our whole course desires to be defective in nothing againe the desire of God is that that maketh some union with God It is impossible for the heart to love God or to love grace except it desire God and desire grace for desire is nothing but a configuration of love it must needs be therfore that where there are desires towards God and desires of grace there is somewhat of God formed in that person there is somewhat of grace begun this is a second part and faculty of the soule which Christians should take speciall care to cherish and willingly practise There is endeavour constant endeavour which is another Facultie 3 part and facultie of the soule the good people in that 26 of Esay cry out Our soule hath desired thee in the night and our spirit also shall seeke thee early the soule of a good man of every good man desires God in the Evening and his spirit will seeke him early in the morning Solomon gives the reason Pro. 27. Who can tell what a day will bring forth it may be albus maybe at er dies it may be a white a happy a comfortable day may be a blacke a dismall a dolefull day so who can tell what a night may bring forth whether judgement or mercy whether good or bad events therefore to prevent the worse t is good to make sure worke for our owne safety namely that our soule desire him in evening and that our spirit seeke him early and then come what will come all shall bee for the best God will turne it all to good Omnia cooperantur c. Rom. 8 all things worke together for good to them that love God Now when the Jewes say our soule shall seeke thee in the Evening and our spirit shall desire thee early these words Evening and Early doe expresse not onely Desire but Endeavour which sheweth that the one is not to goe without the other our desires must be joyned with enquiries and endeavours searching after God to see if wee may by any meanes find him out that wee may know what is the way of his good-will and pleasure whether wee are in the way of life whether wee are effectually called whether wee are in the state of grace whether we have any part in the promises of salvation except there are continuall endeavours the suspicion is too palpable that the desires are ineffectuall desires and empty desires and not those that argue any life and truth of grace but when our desires are joyned with these bestirrings of the soule to seeke after Gods
many examples we can but examine the time failing but one or two First if a man be called to suffer hee is in the first place to consider for what hee suffereth for all are not Blessed as Martyrs that suffer only those that suffer according to our Saviours direction for righteousnesse Blessed indeed most blessed are they that are persecuted for righteousnesse-sake not those that are executed as Malefactors for Murder Felony Blasphemy Schisme Obstinacy or Fancy none dyeth a Martyr but hee who dyeth for the faith by which the just liveth If a Jew be scourged to death for the abrogated rites of the ceremoniall Law or a Jesuited Papist hanged drawne and quartered according to the penall statutes of this Kingdome for treason against the State in the Popes quarrell or if an Anabaptist be burnt to ashes for his fanaticall and fantasticall revelations hee is the Popes or his owne sacrifice hee dyeth the Popes or his owne Martyr not Christs because it was without salt being so it must be unsavoury i. lame and maimed such as God doth utterly reject and finally dispise 2. Exam. There is a sacrifice of the inward man of the heart this sacrifice is to be seasoned not onely with salt but with fire i. uncorruption Now this sacrifice of the heart is two-fold either contrite or divided the divided heart is a sacrifice most abominable cor divisum a heart parted and divided within it selfe God cannot abide I will give you an instance it is said of Saul in the 1. Sam. 28.6 that hee tryed ail wayes to seeke the Lord and the Lord would not be found of him nor answer him neither by dreames nor by urim nor by Prophets how comes this to passe the Answer is easie Saul presented a sacrifice without fire hee had a cloven heart and then non videtur fieri quod non legitimè fit that which is not done rightly and sincerely as it ought to be done is counted as not done in the sight of God Sauls seeking of God is counted as no seeking because it was not in sincerity but in hypocrisie his sacrifice was full of corruption like that of Agag and the Amalakites cattell pretending devotion when he did it for gaine wherefore the Lord dispised the sacrifice and hewed the sacrificer in peeces a most just reward for all those that serve the Lord for their owne ends to be carnally minded in spirituall affaires is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle speakes an affection of dishonour and doth discover a kind of basenesse in Gods servants to seeke him onely for their owne ends We may see the like in another kind 2. Kin. 17. it is said of the Samaritan Assyrians that mongrell brood That they feared the Lord and served their owne Gods also and the next verse saith they feared not the Lord at all How can these things hold viz. feare and not feare Answ they presented a sacrifice without fire their hearts were parted within them and therefore their feare of God is counted as no feare of God because it is no sincere feare of the Lord had they truly feared God they should never have need to feare their owne Idols for hee that truly feareth God hath this Blessing that he shall need feare nothing else but God in this service of God as contrarily he that feares not God hath this Curse that God will give him such a trembling heart that he shall feare every thing but God as those people did wherefore God as with Saul hated their sacrifice and the sacrificers he made a subject of his wrath fuell of his fiery indignation till that they were consumed to ashes hence we find that God cannot abide cor divisum a cloven heart a heart parted and divided within it selfe But The other sacrifice viz. the contrite heart this is as amiable as the other was abominable God dearly loves cor contritum a broken heart a heart rent and torne with griefe and sorrow for sinne he who is displeased with himselfe because hee hath displeased his gracious God hee whose spirit grieveth because he hath grieved Gods holy spirit hee who because hee hath done that which God abhorreth abhorreth himselfe in dust and ashes hee who when God hath chastned him for his sinnes kisseth his heavenly Fathers rod and acknowledgeth that he deserveth farre smarter blowes then those which he yet feeles he who goeth mourning all the day long and will never be at peace with himselfe till he hath made his peace with his maker hee who alwayes feeling the weight of his sinnes sigheth and groaneth under them and never ceaseth to offer up prayers and supplications {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with strong cryes and teares unto God till he be cased of them Are we such sacrifices seasoned with this fire of uncorruption and contrition are we such contrite sinners Alas Alas we often instead of denying ungodlinesse and worldly lusts have with Peter denyed our Master oh but doe wee weepe bitterly with him and as he whensoever he heard the Cock crow after the denyall of his Master fell on weeping afresh so doe the Wounds of our Consciences bleed afresh at the sight of every object and hearing of every sound which puts us in mind of our crimson sinnes Oh remember how that we have polluted our beds with David but doe we cleanse them as he did doe we make our couches to swim with tears of repentance wee halve entertained with Mary-Magdalen many foule sinnes like so many uncleane spirits but have we broken a box of pretious oyntment upon Christs head or kneeled downe and washed his feete with our teares if we have done so then we are sacrifices rightly seasoned then we are contrite sinners indeed when our hearts are rent and torne with griefe for sinne with remorse for iniquity God then beholds us with his pure eyes this is comfort great comfort because God never casteth his eye upon any but he setteth his affection upon him and he never fetteth affection upon any without an intention of blessing him so then the Christian man whose heart is broken whose heart is rent and torne for transgression is the onely happy the onely Blessed man true hee is so if his sacrifice of uncorruption and contrition be also seasoned with discretion for a broken spirit and contrite heart is a sacrifice necessarily wanting the salt of discretion for even godly sorrow must not exceed the Rivers of Paradise must be kept within their bankes A man may prick his heart for his sinne nay wound it but hee must not kill it hee may dive deepe into the waters of Mara but not stay so long under water till hee be drowned hee that hath grievously wronged Gods justice by presumption let him take heed that he doe not more wrong his mercy by desperation his finnes be but finite but Gods mercy and Christs merits are infinite which brings us to our last part the Properties of the
be made as rotten as his inside fraud and guile cannot goe long but it will be espyed dissembling will not alwayes be dissembled and when it is once detected it disableth the dissembler for ever after the using his cousening trade Faithfulnesse and sincerity are like naturall beauty and strength of body which preserve themselves but all fraudulent and deceitfull dealing and cunning fetches are like Complexion where nature is much decayed must be daily laid on All devices plots and fabrickes in the mind for advancing our estate spirituall or temporall which are not built upon the foundation of faithfulnesse and sincerity continually need repairing and upon a strong assault are easily cast down and fall upon the builders themselves but it is not so with sincerity that is a grace which like a Ship with full saile carry to the soule toward heaven stormes will not beat her off but shee will persevere 3. Effect Vniversall The motions and affections of a Living sacrifice must be universall as well as inward and sincere the workings of the soule must be universall not onely advancing God to this height to be carryed towards God above all other things which is an infallible character of the truth of grace and life of piety but the love of the soule the obedience of the spirit must universally move towards God for this is that which doth justifie the truth of our affections to God and sets the heart in a right frame and temper wherefore except a man love God and all the wayes of God and yeeld himselfe in subjection and resigne himselfe in obedience to them all hee cannot be said to be a Living sacrifice if hee doe but reserve any one sin to wallow and tumble in hee doth by vertue of that one sinne lie in that which God doth abhor he stands chargeable with that which will seperate and divide perpetually between God and his soule nay hee throweth downe all his other good how many or great soever with that one evill as Ezekiel doth testifie All his righteousnesse that hee hath done shall not be mentioned but in his transgression that he hath committed and in his sinne that he hath sinned in that shall he dye We say a vessell is no vessell if it have but one hole in it it will hold nothing and therefore cannot performe the use of a vessell though it have but one hole in it so if the heart have but one hole in it i. if it retaine the Divell but in one thing that heart cannot yeeld a full and absolute subjection to Christ universally and where there is not a full and absolute subjection to Christ universally Christ hath no part nor portion in that man nor he in him for he that lives in any one sinne so as to allow of it never grieving for it not striving against it not making conscience to reforme it that man did never forbeare the committing of any sinne-whatsoever out of any love and affection to Christ in his heart So I passe from our first property to the second which is 2. Prop. Holy By this terme holy wee are to understand unpolluted and pure now there is a two-fold puritie a partiall puritie and a universall puritie the partiall purity is that purenesse that holinesse to which David so often referres himselfe in his religious and humble expostulations with God Judge me and deale with me according to my righteousnesse and mine innocencie and cleannesse of heart and hands That is as I am innocent and guiltlesse in that particular which Saul imputes to me and persecutes mee for but this is not the holinesse the purity intended by our Apostle for the holinesse or puritie which is the marke of the Saints of God is not partiall but universall it is not a fig-leafe that covers one spot of nakednesse but an intire garment a holinesse in all our actions this is the holinesse which St. Paul intends a holinesse a cleannesse in all our actions both of soule and body as St. Paul saith of the Virgin 1. Cor. 7. That a Virgin careth for the things of God that she may be holy hoth in Body and Spirit i. That as she is chast in body so she may be in mind and heart also it will be little or no comfort to the soule in the day of account to say I have not polluted my Body the outward man but my inward man hath boyled with lust he that doth no more but welcome Lust in the heart is not a sacrifice Holy because he is not in all things unpolluted and pure we say sometimes and not altogether improperly that a man walks clean if in a foule way he contract but a few spots of dirt yet if he have but one spot of dirt we cannot say he is absolutely clean in like manner if a man have but one spot one choise sinne in his soule he cannot be said to be absolutely Holy what lesser sinne then lust or a desire in the mind yet this as St. Iames affirmeth hath strength enough to conceive sinne and sinne when it is finished brings forth death The whole man is not a sacrifice Holy except the sleightest and lightest occasions of provoking God be removed it is the speech of the greatest to the greatest of Christ to his Church Can. 2. Take us the little Foxes for they devoure the Vine it is not a cropping a pilling a retarding of the growth of the vine that is threatned but a devouring though but from little Foxes It is not so desperate a stare to have thy soule attempted by that Lyon that seekes whom hee may devoure for then in great and apparent sins thou wilt be occasioned to call upon the Lyon of the tribe of Iuda to thine assistance as it is to have thy soule eaten up by vermin by the custome and habit of small sins God punished the Egyptians with little things with Hailestones and Frogs and Grashoppers and Pharaohs conjurers that counterfeited all Moses greater workes failed in the least in the making of lice A man may stand out a great tentation and satisfie himselfe in that and thinke he hath done enough in the way of spirituall valour and then fall as irrecoverably under the custome of small tentations I were as good lye under a Mil-stone as under a hill of sand for howsoever I might have blowne away every grain of sand if I had watched it as it fell yet when it is a hill I cannot blow it nor shove it away and when I shall thinke to say to God I have committed no great sins God shall not proceed with me by weight but by measure nor aske how much but how long I have sinned And though I may have done thus much towards this holinesse as that for a good time I have discontinued my sinne yet if my heart be still set upon the delight and enjoying of that which was got by my former sinnes though I be not that dog that returnes to his