Com.r. Trhatis centairiec íin thefirfiPreeept Ch4p.3. ioi a. Now the oppoftc fin to the firft is called Prophanenefs , when aMan will be carried by his own affeatons in every thing , and do that which feemeth good in his "ownEyes, when he will be under no yoke or bands but break them, giving credit to ; . - nothingbut. what his own God ( corrupt reafon ) perfwades him to, doing nothing ..... but by hisown direEtion, andwhat his own will Rands affeeted to. 2.- The fin contrary to the fecond is falfe worfhip and falfe Religion. The holy ', IZ Gho(ì is pleafed here to call it the havingof other Gods , as in the Scripture he ftileth Jude: evil by the name of ftrange , as a ftrangeWoman ( a Harlot) fo, ftrange worship, prr ._ Idolatry , ftrangc Gods , falfe Gods. And this is forbidden in the fecond=pro: pofttion. 3. The fin againft the third, -is that which Elias called mist worfhip ; halting between taro opinions, mingling Gods Religión with others , following both God King.. and Baal, like the:Satnaritans,that feared the Lord, whenhe font Lions among. them, 'and yet ferved the Godsof the Natiens.whence they came, they fware by the Lord, 'and byMilcom. A fin that divers of the Kings of Ifrael and Judah were taxed .with,, 2 Kitty, 13.. . t. Now_thefe are three things which the Devil aymeth.at; and hath helps in-our Nat to let Forward and bring ro effeel his purpofe. Accordingto his own Name laird, he is without yoke, fo woul'd`he have others CO be alfo. His argument in the firft temptation, was to have Adam cart offhis yoke, and be underno dire her. Taff but the Apple, and thou (halt be a director to thy felt, and be able ofthy felt without any other guide to judge of good'andevil. And this vain défre of Itceñtioufnefs, whereby'. Men (by corrupt ion' of: Nature) delight diffólutety to foifoyy their-con- 'cupjfcence ,, and in all things to :fit Judge in defining good and evil , is thehigh- way which leads to the greatelt trantgreffron,,, opening. the door to proplranenefs9 andAtheifine. 2. So in thefecond place there isa marvelous itching defire in us ofcha,nge,whích the Devil alto nourilheth, ftolen Bread,matters offecrecy, ftrangeElefh,.,&c.. And whereonce prophanenefs prevaileth,he faileth.not to add a curious longingto.fearch 41,4) i beyond the truth , till atlaft he caufeth them to find a lye inftead thereof: for there lvas,never any error broached, but it fprang from a define of innovation, and a Wandring out of beaten -Path, And :this he brought Solomon to, who having the knowledge of true Religion as much as. any , yet not conte4 , fell toenqui- rìng after forceign Religions, Miftries, and Conceits; and fá fell tot Idola: try. 3,, In the third,th'ere is alfo a great.defirein us to reconcile God and Mammot4.:And though our Saviour laid it was impoffible to ferve both,' yet are we defirousbe Math,S yend meafure to heap up temporal things and get cternaltoo y to have aParádife here and elfe where; there is adelire in ús to communicate our felves to all ,4and tdole a like freedom to good and bad, thinking that while we are in the World,ahe World will do usgood and when we come to Heaven,, God will:do usgeed:touj And this the Devil mifliketh not, for he runs not upon Jodi or tantum; for when; he Math..t.; tempted Chtift isi.h promife ro give him all theKindoins of theEarth, itwas not opon fo ftrift a condition to worfhiphim only, but tos' oynhimwith God in his worship and'fiervice. r. Now the reafons wherebÿ.thefe are forbidden, are thefe. Wemutt confers that theNature of Man hash received a great wound, infomuch as none can be.parta= kern of unit happinefs by his owd gtüdáncé or'cóndust as other? Creatures attain in force foret and therefore the Heathen confefs withus s that there isa maime and ? a main defedt inMans Nature. ,..But we our felveswere the caufe:of it,as appears by the Hiftory ofthe Bible, namely by dealing with tbe,,Tree,in being ourown choofers.t And therefore this choofingofours , this inakiiig.of(Laws îo our felves rrïuft be Left , wemuff leave and fubmit our felves to the will and choiceofa fuperiour Nattìre,_ttl knoweth what isbelt for us. 2. Of the fecond the reafon is evident, that teeing a Godwe are to have, c> ought in all 'reafon todelire a true God. No Man would willinglyerr, even tai that bend'tñemfelves to deceive others , cannot endure to be deceived thër-fí. felves. And,no Man dliren to think that to be which is Aot,"horihat not tobe Which is. The
RkJQdWJsaXNoZXIy OTcyMjk=