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IVDGES 20.26. JUDGES 20.26.
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Then all the Children of Israel, and all the people went up, and came vnto the house of God,
Then all the Children of Israel, and all the people went up, and Come unto the house of God,
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and wept, and sate there before the Lord, and fasted that day untill even, and offred Burnt-offrings, and Peace-offrings before the Lord.
and wept, and sat there before the Lord, and fasted that day until even, and offered Burnt offerings, and Peace-offerings before the Lord.
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YOu all know, that the Lord is fighting against three neighbour Counties, the Arrowes of his pestilence are abroad,
YOu all know, that the Lord is fighting against three neighbour Counties, the Arrows of his pestilence Are abroad,
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and besides that bleeding Preston, many other Townes are wounded: now this Countie intends it selfe for the Skirmish;
and beside that bleeding Preston, many other Towns Are wounded: now this County intends it self for the Skirmish;
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and to fight with Gods weapons, against Gods judgements. Fasting dayes are dayes of pitcht Battell;
and to fight with God's weapons, against God's Judgments. Fasting days Are days of pitched Battle;
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God fights, and the Supplicants fight; prayers are the shafts, which are delivered flying to heaven.
God fights, and the Supplicants fight; Prayers Are the shafts, which Are Delivered flying to heaven.
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There must be the Mustring and Training of the Souldiers, before the day of the set Encounter, that wee may know our Postures,
There must be the Mustering and Training of the Soldiers, before the day of the Set Encounter, that we may know our Postures,
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and the use of our weapons.
and the use of our weapons.
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I haue therefore for this Time, altered my wonted travaile in those divine Lectures of St. Paul, and that I might deliver my selfe very plainely for your preparation, I haue bestowed some thoughts upon a plaine Story.
I have Therefore for this Time, altered my wonted travail in those divine Lectures of Saint Paul, and that I might deliver my self very plainly for your preparation, I have bestowed Some thoughts upon a plain Story.
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It is the story of Gibeahs sinne, Benjamins patronizing of that offence, and at length the just revenge, of both Gibeah and the whole Tribe:
It is the story of Gibeahs sin, Benjamites patronizing of that offence, and At length the just revenge, of both Gibeah and the Whole Tribe:
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for upon that Stuprum, and the wronged Levits complaint, Israel warres, & at last overcomes.
for upon that Stuprum, and the wronged Levits complaint, Israel wars, & At last overcomes.
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It was a disorderd government, when a Levite by corrupt Custom and Connivence held a Concubine, (ill governed times when Levites are so scandalous) but shee that was light is also inconstant,
It was a disordered government, when a Levite by corrupt Custom and Connivance held a Concubine, (ill governed times when Levites Are so scandalous) but she that was Light is also inconstant,
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and runs from her Levite to her Father.
and runs from her Levite to her Father.
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The Levite follows, and after fiue dayes delay & feasting, he returnes with her, and though benighted on the way,
The Levite follows, and After fiue days Delay & feasting, he returns with her, and though benighted on the Way,
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yet his zeale against Gods enemies will not let him lodge in Iebus, but he travails on,
yet his zeal against God's enemies will not let him lodge in Jebus, but he travails on,
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though late to Gibeah; where he found, what he feard in Iebus, though not strangers to Israel, yet strangers to Humanitie;
though late to Gibeah; where he found, what he feared in Jebus, though not Strangers to Israel, yet Strangers to Humanity;
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in their heate of lust they both abuse and murder the wanton Concubin. The Levite growes cruell, that he might be just;
in their heat of lust they both abuse and murder the wanton Concubine. The Levite grows cruel, that he might be just;
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he divides the carkasse, and sends those morsels of horror to plead his cause against the foule Citie.
he divides the carcase, and sends those morsels of horror to plead his cause against the foul city.
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Israel purposes revenge, signifies this to Benjamin, in which Tribe, Gibeah was seated.Israel Purposes revenge, signifies this to Benjamin, in which Tribe, Gibeah was seated.
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Benjamin quarrells the designe as a disparagement to themselues, and resolue to patronize the Actors, where they should punish the sinne. Both sides prepare to battell;Benjamin quarrels the Design as a disparagement to themselves, and resolve to patronise the Actors, where they should Punish the sin. Both sides prepare to battle;
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Israel in an holy quarrell, Benjamin in an unjust; yet Benjamin twice prevailes, and triumphs in the double field.Israel in an holy quarrel, Benjamin in an unjust; yet Benjamin twice prevails, and Triumphos in the double field.
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Israel sets a new day for a third fight, and the better to prevaile they humble themselues with fasting and prayer,Israel sets a new day for a third fight, and the better to prevail they humble themselves with fasting and prayer,
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then they haue the day, and the insulting Tribe is foyled. Though I haue speeded over the Story, I keep you too long from the Text;
then they have the day, and the insulting Tribe is foiled. Though I have sped over the Story, I keep you too long from the Text;
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There is no difficulty in it:
There is no difficulty in it:
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so farre as for the present occasion wee may make use of it, wee may consider these particulars..
so Far as for the present occasion we may make use of it, we may Consider these particulars..
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1. Who they are, that are in this preparation: All the Children of Israel, all the people.
1. Who they Are, that Are in this preparation: All the Children of Israel, all the people.
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2. What they did: 1. They wept. 2. They fasted. 3. They prayed and sought reconciliation;
2. What they did: 1. They wept. 2. They fasted. 3. They prayed and sought reconciliation;
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They offred burnt-offrings, and peace-offerings before the Lord. 3. Where they assembled; Before the Lord, they went up, and came into the house of God. They offered Burnt offerings, and peace-offerings before the Lord. 3. Where they assembled; Before the Lord, they went up, and Come into the house of God.
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4. The time of their continuance in this preparation; They sate there before the Lord, and fasted untill even.
4. The time of their Continuance in this preparation; They sat there before the Lord, and fasted until even.
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5. When they used this preparation: Then (i.e.) after their double overthrow.
5. When they used this preparation: Then (i.e.) After their double overthrow.
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Lastly, The issue of this preparation, they had a gratious hearing, an answere full of incouragement, and at length Victory.
Lastly, The issue of this preparation, they had a gracious hearing, an answer full of encouragement, and At length Victory.
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There is enough cut out, for more than an houre, but I entended the choice, not to insist upon it;
There is enough Cut out, for more than an hour, but I intended the choice, not to insist upon it;
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onely as a Ground to build some thoughts upon, which for the present may be suiteable to you,
only as a Ground to built Some thoughts upon, which for the present may be suitable to you,
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and the occasions wee are shortly to meet about.
and the occasions we Are shortly to meet about.
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So that what I shall now deliver, I will draw to this one head, from all the circumstances of the preparation, and the event;
So that what I shall now deliver, I will draw to this one head, from all the Circumstances of the preparation, and the event;
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That Fasting in a right manner, is a powerfull meanes to preferre our Suites to God. That Fasting in a right manner, is a powerful means to prefer our Suits to God.
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This Truth I shall, 1. Explicate. 2. Confirme. 3. apply. 1. In the Explication, there are two things need clearing:
This Truth I shall, 1. Explicate. 2. Confirm. 3. apply. 1. In the Explication, there Are two things need clearing:
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1. What is the right manner of fasting? 2. How it is powerfull?
1. What is the right manner of fasting? 2. How it is powerful?
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1. That wee may know the right manner of Fasting, we must distinguish the right Fast from others, by separating, the Naturall, the Civill, the Miraculous, the Constrained, the Quotidian, to touch at any of which were to spend the time with wast.
1. That we may know the right manner of Fasting, we must distinguish the right Fast from Others, by separating, the Natural, the Civil, the Miraculous, the Constrained, the Quotidian, to touch At any of which were to spend the time with waste.
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Tis the Religious Fast wee prepare for;
This the Religious Fast we prepare for;
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and it is called Religious. 1. Because set on by Religion, yet not as a part,
and it is called Religious. 1. Because Set on by Religion, yet not as a part,
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but a Medium of divine worship. 2. Because disposing to the extraordinary exercise of Worship, yet disposing onely by remooving impediments whereby divine worship might be hindred.
but a Medium of divine worship. 2. Because disposing to the extraordinary exercise of Worship, yet disposing only by removing impediments whereby divine worship might be hindered.
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I'le not enter upon the Common-place farther then the Method of the Text leades me to it, which affoords enough to our satisfaction.
I'll not enter upon the Commonplace farther then the Method of the Text leads me to it, which affords enough to our satisfaction.
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1. The persons who are to fast. All the people came up. So was the Statute, Levit. 23.29. Whatsoever soule shall not be afflicted that day, shall be cut off from among his people.
1. The Persons who Are to fast. All the people Come up. So was the Statute, Levit. 23.29. Whatsoever soul shall not be afflicted that day, shall be Cut off from among his people.
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The Prophet Ioel is more particular in the instance, by removing Pretences which might seeme to exempt:
The Prophet Joel is more particular in the instance, by removing Pretences which might seem to exempt:
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The drunkards that liue mirthfully and carelesly in their mirth must mourn; Awake yee Drunkards, howle yee drinkers of Wine:
The drunkards that live mirthfully and carelessly in their mirth must mourn; Awake ye Drunkards, howl ye drinkers of Wine:
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Ioel 1. vers. 5. The husbandmen that are secular and that liue upon their labours; Be ashamed O yee husbandmen, howle O yee Vine-dressers: vers. Joel 1. vers. 5. The husbandmen that Are secular and that live upon their labours; Be ashamed Oh ye husbandmen, howl Oh ye Vine-dressers: vers.
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11. The Priests; vers. 13. The Elders; vers. 14. The Children and Sucklings, the Bridegroome and Bride, Cap. 2. ver: 16. As he calls for it, Iehoshaphat performes it, All Iudah stood before the Lord, with their little ones, their wiues and their children. 2 Chro. 20.13.
11. The Priests; vers. 13. The Elders; vers. 14. The Children and Sucklings, the Bridegroom and Bride, Cap. 2. ver: 16. As he calls for it, Jehoshaphat performs it, All Iudah stood before the Lord, with their little ones, their wives and their children. 2 Chro 20.13.
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Though by their traditionall doctrine, all that were sicke, and children under nine yeares of age were exempted:
Though by their traditional Doctrine, all that were sick, and children under nine Years of age were exempted:
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as was then received, and after taught by their Rabbins. Maimoni, in Treatise of Rest of Tenth day, cap. 2. sect. 10. 2. The manner of the exercise of the fast:
as was then received, and After taught by their Rabbis. Maimonides, in Treatise of Rest of Tenth day, cap. 2. sect. 10. 2. The manner of the exercise of the fast:
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They wept, fasted, offred, that was the externall part; the internall was denoted in the qualitie of their Sacrifices;They wept, fasted, offered, that was the external part; the internal was denoted in the quality of their Sacrifices;
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Burnt-offrings and peace-offrings: which are made clearer to us in the Ordinance, Num. 29 11. One Goat-buck, of the Goates for a sin-offring, besides the sin-offring of Attonements, Burnt offerings and peace-offerings: which Are made clearer to us in the Ordinance, Num. 29 11. One Goat-buck, of the Goats for a sin-offring, beside the sin-offring of Atonements,
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and the continuall Burnt-offring, and the meate-offring of it, and their drinke-offrings. and the continual Burnt-offering, and the meate-offring of it, and their Drink offerings.
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The Attonement was a liuely figure of our reconciliation to God, by the death of Christ;
The Atonement was a lively figure of our reconciliation to God, by the death of christ;
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and the afflicting of their soules, figured their repentance and humiliation for their sinnes.
and the afflicting of their Souls, figured their Repentance and humiliation for their Sins.
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In proportion to that of theirs, we finde there must be two things in our fast. 1. The Outward corporall exercise. 2. The Inward spirituall substance.
In proportion to that of theirs, we find there must be two things in our fast. 1. The Outward corporal exercise. 2. The Inward spiritual substance.
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1. The outward exercise, is an Abstinence from the Necessities and delights of Nature; so Nyssen calls it, NONLATINALPHABET, Wee must abstaine; 1. From food; so did Esther, Est. 4.16. So Ezra, chap. 10.6. Tis not a beggarly Rudiment, not a Childish, but solemne Ordinance:
1. The outward exercise, is an Abstinence from the Necessities and delights of Nature; so Nyssen calls it,, we must abstain; 1. From food; so did Esther, Est. 4.16. So Ezra, chap. 10.6. This not a beggarly Rudiment, not a Childish, but solemn Ordinance:
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so God diets us for the Race. Bellarmine here disputes a double Controversie; That there is respect to be had to the choice of meates;
so God diets us for the Raze. Bellarmine Here disputes a double Controversy; That there is respect to be had to the choice of Meats;
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and that especially wee are to abstaine from flesh. For the former of these, they had need to plead for their owne delicacie.
and that especially we Are to abstain from Flesh. For the former of these, they had need to plead for their own delicacy.
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Such as so farre departed from the true and most ancient use of fasting, as to dare the allowance of eating twice;
Such as so Far departed from the true and most ancient use of fasting, as to Dare the allowance of eating twice;
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to keepe the shadow of a Fast were enforced to bring in the choice of Meates,
to keep the shadow of a Fast were Enforced to bring in the choice of Meats,
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and in this onely, the Popish Fast differs from the Common Table. This corrupt Custome, was not brought in but by degrees.
and in this only, the Popish Fast differs from the Common Table. This corrupt Custom, was not brought in but by Degrees.
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First, the violent Onset of the Ebionites, Encratites, and Manichees, was too blasphemous and odious to be entertained.
First, the violent Onset of the Ebionites, Encratites, and manichees, was too blasphemous and odious to be entertained.
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Secondly, others more subtilly, not daring to condemne the nature, endeavoured to cut off the use of Meates.
Secondly, Others more subtly, not daring to condemn the nature, endeavoured to Cut off the use of Meats.
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The Montanists were in this, the first and the chiefe Agents.
The Montanists were in this, the First and the chief Agents.
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It was followed by Eustathius the Armenian Monke, who is Censured in Sozomen, NONLATINALPHABET, that by his much austeritie of living, he fell into absurd observations:
It was followed by Eustathius the Armenian Monk, who is Censured in Sozomen,, that by his much austerity of living, he fell into absurd observations:
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as appointing Fasts more usuall than nature could endure.
as appointing Fasts more usual than nature could endure.
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When this Custome grew more grievous, they invented choice of Meate to be in stead of Abstinence. The Papists now dote on those observations,
When this Custom grew more grievous, they invented choice of Meat to be in stead of Abstinence. The Papists now dote on those observations,
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and are as various as in their sects, all shunning flesh, but differently things proceeding from flesh:
and Are as various as in their Sects, all shunning Flesh, but differently things proceeding from Flesh:
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So they cast snares on the Consciences of their people, and abuse their weaknesse. But the Scripture is direct against such a difference: Mat. 15.10.11. Luk. 10.8. 1 Cor. 10.25.26.27. Col. 2.16.20. & 1 Tim. 4.1.2.3.4.
So they cast snares on the Consciences of their people, and abuse their weakness. But the Scripture is Direct against such a difference: Mathew 15.10.11. Luk. 10.8. 1 Cor. 10.25.26.27. Col. 2.16.20. & 1 Tim. 4.1.2.3.4.
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Nor doth the practise of the Ancient Church oppose, for this all may obserue that are but smally acquainted with Antiquitie, that the Church decreed nothing, that if some abstaind, others did not, that such as did abstaine from choice, did it freely not by a Law, that they condemned not one another for abstaining or not, which are all contrary to Popish tyrannie,
Nor does the practice of the Ancient Church oppose, for this all may observe that Are but smally acquainted with Antiquity, that the Church decreed nothing, that if Some abstained, Others did not, that such as did abstain from choice, did it freely not by a Law, that they condemned not one Another for abstaining or not, which Are all contrary to Popish tyranny,
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and that peremptory sentence of Cardinall Bellarmine, in his fourth Tome, lib. 2. cap. 9. Mirari non debent Lutherani, si dicimus, eos Christianos non esse, qui carnibus vescuntur in quadragesima:
and that peremptory sentence of Cardinal Bellarmine, in his fourth Tome, lib. 2. cap. 9. Mirari non debent Lutherans, si dicimus, eos Christians non esse, qui carnibus vescuntur in quadragesima:
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The Lutherans ought not to wonder, if we say, they are no Christians, who eate flesh in Lent. I might urge against him, the famous and knowne examples of Spiridion out of Sozomen, of the great Marcianus, as the Historian calls him, out of Theodoret, and of the severe Alcibiades reclaimd from his unjust abstinence by Attalus out of Nicephorus, instances that the Iesuit may quarrell against, but cannot answere;
The Lutherans ought not to wonder, if we say, they Are not Christians, who eat Flesh in Lent. I might urge against him, the famous and known Examples of Spiridion out of Sozomen, of the great Marcianus, as the Historian calls him, out of Theodoret, and of the severe Alcibiades reclaimed from his unjust abstinence by Attalus out of Nicephorus, instances that the Iesuit may quarrel against, but cannot answer;
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but I meant not to follow the controversie, and haue kept you too long upon this.
but I meant not to follow the controversy, and have kept you too long upon this.
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2. Wee must abstaine from sleepe: 2. Sam. 12.16. Esth. 4.3. at least to separate some time of our ordinary Rest, to the worke of our humiliation.
2. we must abstain from sleep: 2. Sam. 12.16. Esth. 4.3. At least to separate Some time of our ordinary Rest, to the work of our humiliation.
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3. From the use of the Marriage-Bed; Ioel, 2.16. 1 Cor. 7.5. 4. From Musicke and delights of that nature, Dan. 6.18. 2 Sam. 12.20.21. 5. From costly apparell; Exod: 33.4.5. put off thy ornaments from thee, that I may know what to doe unto thee. They wore Sackcloth;
3. From the use of the Marriage-Bed; Joel, 2.16. 1 Cor. 7.5. 4. From Music and delights of that nature, Dan. 6.18. 2 Sam. 12.20.21. 5. From costly apparel; Exod: 33.4.5. put off thy Ornament from thee, that I may know what to do unto thee. They wore sackcloth;
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and King David went bare-foote up the hill, weeping as he went. 2 Sam. 15.30. 6. From ordinary labour, the labour of our ordinary Callings, Lev. 23.28.30.31.32. 2. This is the outward observation, but secondly, the maine is, the more inward and spirituall substance;
and King David went barefoot up the hill, weeping as he went. 2 Sam. 15.30. 6. From ordinary labour, the labour of our ordinary Callings, Lev. 23.28.30.31.32. 2. This is the outward observation, but secondly, the main is, the more inward and spiritual substance;
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which is also declared by externalls, but all tending to this, that the soule may be afflicted;
which is also declared by externals, but all tending to this, that the soul may be afflicted;
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as besides that place in Leviticus, the phrase is usuall, Psal. 35.13. it is rendred in a clearer expression, I humbled my soule with fasting;
as beside that place in Leviticus, the phrase is usual, Psalm 35.13. it is rendered in a clearer expression, I humbled my soul with fasting;
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But Ezra useth the very word, Ezr. 8.21. I proclaimed a Fast, that wee might afflict our selues before our God.
But Ezra uses the very word, Ezra 8.21. I proclaimed a Fast, that we might afflict our selves before our God.
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This afflicting or humbling, is in two things.
This afflicting or humbling, is in two things.
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1. The abasing of our selues, to make our soules low, and groveling, in a true dejected posture, which is;
1. The abasing of our selves, to make our Souls low, and groveling, in a true dejected posture, which is;
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1. In a sight and sence of our condition. 2. In a loathing of our selues for what wee see and are sensible of. Eze. 6.9. Eze. 36.31. 3. In a bewayling of our selues, with the stamping of the foote, Eze. 6. and smiting on the thigh.
1. In a sighed and sense of our condition. 2. In a loathing of our selves for what we see and Are sensible of. Ezekiel 6.9. Ezekiel 36.31. 3. In a bewailing of our selves, with the stamping of the foot, Ezekiel 6. and smiting on the thigh.
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Surely I haue heard Ephraim bemoaning of himselfe; Ier. 31.18.19. 4. In a judging and condemning of our selues; 1 Cor. 11.31. NONLATINALPHABET. Yea what indignation, yea what zeale, yea what revenge haue yee found? 2 Cor. 7.11. 2. Prayer, that is also serviceable for the breaking of our soules;Surely I have herd Ephraim bemoaning of himself; Jeremiah 31.18.19. 4. In a judging and condemning of our selves; 1 Cor. 11.31.. Yea what Indignation, yea what zeal, yea what revenge have ye found? 2 Cor. 7.11. 2. Prayer, that is also serviceable for the breaking of our Souls;
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and is to that end used, 1. In Confession, Ezr. 9.6. &c. which must be; 1. naked, Pro. 28.13. 2. humble, Iob 42.6. Dan. 9.7.8.9.
and is to that end used, 1. In Confessi, Ezra 9.6. etc. which must be; 1. naked, Pro 28.13. 2. humble, Job 42.6. Dan. 9.7.8.9.
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And must be, 1. expresse and distinct; when the Conscience loaded, desires to be eased: an explicate confession better affects us, makes us more serious in our desire of remission,
And must be, 1. express and distinct; when the Conscience loaded, Desires to be eased: an explicate Confessi better affects us, makes us more serious in our desire of remission,
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and opens the way more plainely to Reconciliation. 2. But how ever at all times tacite and implied, prayer being an act of Religion;
and Opens the Way more plainly to Reconciliation. 2. But how ever At all times tacit and implied, prayer being an act of Religion;
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where alwayes submission and dependancy must be manifest.
where always submission and dependency must be manifest.
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2. In petition, by the religious and humble representation of our desires before God, for impetration.
2. In petition, by the religious and humble representation of our Desires before God, for impetration.
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3. In deprecation, by petitioning against evill, or for removall. 4. In renewing the Covenant; Neh. 9.38. Ionah 3.8.9. which is ever required at least implicitely in regard of the purpose of the will.
3. In deprecation, by petitioning against evil, or for removal. 4. In renewing the Covenant; Neh 9.38. Jonah 3.8.9. which is ever required At least implicitly in regard of the purpose of the will.
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To all these must be joyned Almes; else God distasts the Fast:
To all these must be joined Alms; Else God distastes the Fast:
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Is is such a Fast as I haue chosen? A day for a man to afflict his soule? Wilt thou call this a Fast, Is is such a Fast as I have chosen? A day for a man to afflict his soul? Wilt thou call this a Fast,
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an acceptable day to the Lord? Is not this the Fast that I haue chosen? To loose the bands of wickednesse? Is it not to deale thy bread to the hungry? Esay 58.5.6.7. Tis else a customary forme, and not a sacrifice;an acceptable day to the Lord? Is not this the Fast that I have chosen? To lose the bans of wickedness? Is it not to deal thy bred to the hungry? Isaiah 58.5.6.7. This Else a customary Form, and not a sacrifice;
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Did yee fast unto mee, even unto mee, sayth the Lord? Zach. 7.5.6.9.10. It was the Angels message to Cornelius, Ast. 10.4. Thy prayers and thy Almes are come up. Did ye fast unto me, even unto me, say the Lord? Zach 7.5.6.9.10. It was the Angels message to Cornelius, Ast. 10.4. Thy Prayers and thy Alms Are come up.
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Prayer comes up, it flyes to heaven, like a Bird it flyes upward; the Bird cannot flie without wings;
Prayer comes up, it flies to heaven, like a Bird it flies upward; the Bird cannot fly without wings;
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the wings of prayer are Fasting and Almes; if one wing be wanting it flutters onely, it cannot flie:
the wings of prayer Are Fasting and Alms; if one wing be wanting it flutters only, it cannot fly:
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Thy prayers and thy Almes are ascended. Thy Prayers and thy Alms Are ascended.
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3. The third branch in the method of the Text, the place of the Fast, where they assembled, They came up unto the house of the Lord.
3. The third branch in the method of the Text, the place of the Fast, where they assembled, They Come up unto the house of the Lord.
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In the more private performance of the dutie, wee are not astricted to the circumstance of place;
In the more private performance of the duty, we Are not astricted to the circumstance of place;
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but speaking of a Fast publique, and in aggregato, the house of prayer is designed the fittest place for the house of mourning.
but speaking of a Fast public, and in aggregato, the house of prayer is designed the Fittest place for the house of mourning.
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Herein the Papists are miserable in their superstitious doatings, while they tye Fasts, and the different manner of fasts, unto particular places.
Herein the Papists Are miserable in their superstitious dotings, while they tie Fasts, and the different manner of fasts, unto particular places.
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Where a Cathedrall Church is dedicated to the name and memory of the blessed Virgin, there onely the people may eate flesh on Saturdayes.
Where a Cathedral Church is dedicated to the name and memory of the blessed Virgae, there only the people may eat Flesh on Saturdays.
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I might adde more of these triflings, but I favour both you and my selfe. 4. The next is the Time of Continuance;
I might add more of these triflings, but I favour both you and my self. 4. The next is the Time of Continuance;
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They sate there before the Lord, and fasted untill even. Yet the time hath not beene by all equally observed;They sat there before the Lord, and fasted until even. Yet the time hath not been by all equally observed;
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David keepes it till the Sunne goe downe, 2 Sam. 3.35. Hesther and her maydes three dayes and nights, Est. 4.16.David keeps it till the Sun go down, 2 Sam. 3.35. Esther and her maids three days and nights, Est. 4.16.
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But in the Statute, the time is set, from even to even: Lev. 23.32. So to measure the Fast, as God hath measured the Sabbath.
But in the Statute, the time is Set, from even to even: Lev. 23.32. So to measure the Fast, as God hath measured the Sabbath.
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5. The last circumstance in the Text, is the first word, Then; The time when wee are to fast.
5. The last circumstance in the Text, is the First word, Then; The time when we Are to fast.
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The Papists haue their Stata Iejunia, and distinguish of set times, when tis lawfull, when unlawfull, when indifferent to fast;
The Papists have their Stata Jejunia, and distinguish of Set times, when this lawful, when unlawful, when indifferent to fast;
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but contrary to Scripture, Col. 2.16. Gal. 4.9.10. contrary to the v•ry nature of a fast, which is occasionall, and being an afflicting of the soule, suites most with a time of afflicting, Mat. 9.15.
but contrary to Scripture, Col. 2.16. Gal. 4.9.10. contrary to the v•ry nature of a fast, which is occasional, and being an afflicting of the soul, suits most with a time of afflicting, Mathew 9.15.
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And contrary to the state of the more ancient Church.
And contrary to the state of the more ancient Church.
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That is a full testimony of Saint Augustin, in his 86. Epistle, upon what dayes we ought not to fast,
That is a full testimony of Saint Augustin, in his 86. Epistle, upon what days we ought not to fast,
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and upon what we ought, I finde not appointed, by the precept of our Lord, or of the Apostles.
and upon what we ought, I find not appointed, by the precept of our Lord, or of the Apostles.
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All that Bellarmine answeres to this, is by leading us to another Question, that though it were not commanded in a written Scripture yet it might be in a Tradition, which answere is to answer nothing unlesse that Question were granted to their side.
All that Bellarmine answers to this, is by leading us to Another Question, that though it were not commanded in a written Scripture yet it might be in a Tradition, which answer is to answer nothing unless that Question were granted to their side.
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But Eusebius in the fift Booke of his Ecclesiasticall History, faceth the Author out of the accusation of Apollonius, Montanus the hereticke was that new Master, who gaue Lawes to fasting:
But Eusebius in the fift Book of his Ecclesiastical History, faceth the Author out of the accusation of Apollonius, Montanus the heretic was that new Master, who gave Laws to fasting:
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What haue the Papists now to glory in? Or the Iesuit to plead? But to the thing:
What have the Papists now to glory in? Or the Iesuit to plead? But to the thing:
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The Israelites when overcome, haue recourse to this Ordinance: There are two generall occasions. 1. To remoue or prevent evill;
The Israelites when overcome, have recourse to this Ordinance: There Are two general occasions. 1. To remove or prevent evil;
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So Iehoshaphat usd it, when Moab and Ammon were Confederate against Iudah, 2 Chro. 20.2.3.
So Jehoshaphat used it, when Moab and Ammon were Confederate against Iudah, 2 Chro 20.2.3.
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So Esther, when the decree by the procurement of Haman came forth against the Iewes; Esth: 4.3.
So Esther, when the Decree by the procurement of Haman Come forth against the Iewes; Esth: 4.3.
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So the Ninevites, when destruction within fortie dayes, was threatned against their Citie.
So the Ninevites, when destruction within fortie days, was threatened against their city.
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2. To procure and obtaine good, whether temporall, so Ezra proclaimed it, that he might haue good successe in his journey;
2. To procure and obtain good, whither temporal, so Ezra proclaimed it, that he might have good success in his journey;
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or spirituall, so it is, to subdue the flesh, to sharpen prayer, to exercise our graces.
or spiritual, so it is, to subdue the Flesh, to sharpen prayer, to exercise our graces.
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This is the right manner of the fast, rightly performed to right ends. 2. The second thing to be cleared, is, How this is powerfull.
This is the right manner of the fast, rightly performed to right ends. 2. The second thing to be cleared, is, How this is powerful.
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The Papists giue it a Merit;
The Papists give it a Merit;
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They say it is satisfactory, because penall, that they proue from the fact of the Ninivites, Ion. 3.10. They say it is meritorious, if from charitie, that they proue from the words of Christ, Mat. 6.17.18.
They say it is satisfactory, Because penal, that they prove from the fact of the Ninevites, Ion. 3.10. They say it is meritorious, if from charity, that they prove from the words of christ, Mathew 6.17.18.
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But to the fact of the Ninivites, I answere, by distinguishing of a thing penall; it is taken Properly for the punishment of a former sinne;
But to the fact of the Ninevites, I answer, by distinguishing of a thing penal; it is taken Properly for the punishment of a former sin;
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but sophistically for that which is laborious. In this latter sense, it is not all one, to be penall and satisfactory;
but sophistically for that which is laborious. In this latter sense, it is not all one, to be penal and satisfactory;
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for there may be labour which is no punishment, and where there was no precedent sin.
for there may be labour which is no punishment, and where there was no precedent since.
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In the former sense, Fasting cannot be sayd to be penall: A punishment is properly imposed by the Iudge, not by the offender;
In the former sense, Fasting cannot be said to be penal: A punishment is properly imposed by the Judge, not by the offender;
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but fasting is arbitrary, and by the offender taken up. Nor doth the Scripture in any place, call fasting a punishment.
but fasting is arbitrary, and by the offender taken up. Nor does the Scripture in any place, call fasting a punishment.
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Neither will that Story of the Ninivites proue it either a satisfaction or a punishment.
Neither will that Story of the Ninevites prove it either a satisfaction or a punishment.
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To that of Mathew from our Saviour, I answere by deniall, that every thing is meritorious to which a reward is given,
To that of Matthew from our Saviour, I answer by denial, that every thing is meritorious to which a reward is given,
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for there may be a reward of Grace, as is disputed strongly against the Papists by many, in the Question of merit.
for there may be a reward of Grace, as is disputed strongly against the Papists by many, in the Question of merit.
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The reward is to the prayer, therefore but by accident to the fast, but neither is the reward to prayer as of merit,
The reward is to the prayer, Therefore but by accident to the fast, but neither is the reward to prayer as of merit,
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for when we pray, wee supplicate and acknowledge our selues unworthy; therefore to fasting much lesse is the reward of due.
for when we pray, we supplicate and acknowledge our selves unworthy; Therefore to fasting much less is the reward of endue.
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We conclude it then, that Fasting is not a part of worship, but a Medium; and in the New Testament, not properly a Medium, either to effect,
We conclude it then, that Fasting is not a part of worship, but a Medium; and in the New Testament, not properly a Medium, either to Effect,
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or signifie any thing, but to dispose unto the extraordinary exercise of prayer; and so it is said to be powerfull;
or signify any thing, but to dispose unto the extraordinary exercise of prayer; and so it is said to be powerful;
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an helpe to that, to which the Scripture giues testimonie that it doth prevaile; The prayer of the righteous prevailes much if it be fervent.
an help to that, to which the Scripture gives testimony that it does prevail; The prayer of the righteous prevails much if it be fervent.
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But of this more, in the second businesse which we proceed unto, the proofe of the Doctrine.
But of this more, in the second business which we proceed unto, the proof of the Doctrine.
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2. Secondly, for the confirmation of this Truth, the Prophet Ioel is very expresse and comfortable:
2. Secondly, for the confirmation of this Truth, the Prophet Joel is very express and comfortable:
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Turne unto mee with all your heart, with fasting, with weeping, and with mourning, rent your heart, Turn unto me with all your heart, with fasting, with weeping, and with mourning, rend your heart,
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and not your garment, and turne unto the Lord for he is gracious, who knoweth if he will returne and leaue a blessing behinde him? Blow the Trumpet in Zion, sanctifie a Fast, call a solemne assembly:
and not your garment, and turn unto the Lord for he is gracious, who Knoweth if he will return and leave a blessing behind him? Blow the Trumpet in Zion, sanctify a Fast, call a solemn assembly:
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Then will the Lord be jealous for his Land, and pittie his people. Ioel 2.12.13.14.15.18.19.20. I might be large in instances, your owne knowledge of them, may spare me a labour not needfull.Then will the Lord be jealous for his Land, and pity his people. Joel 2.12.13.14.15.18.19.20. I might be large in instances, your own knowledge of them, may spare me a labour not needful.
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I shall rather spend that time, to confirme it by some Arguments. 1. It is powerfull with God, because the meanes which himselfe hath appointed to prevaile.
I shall rather spend that time, to confirm it by Some Arguments. 1. It is powerful with God, Because the means which himself hath appointed to prevail.
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Nothing can be powerfull with God, but as under the relation of an Ordinance:
Nothing can be powerful with God, but as under the Relation of an Ordinance:
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God puts efficiencie into every thing, as being the first mover of the wheeles in every engine.
God puts efficiency into every thing, as being the First mover of the wheels in every engine.
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That God may be pacified, he must tell us, how he will be pacified, and we cannot fayle,
That God may be pacified, he must tell us, how he will be pacified, and we cannot fail,
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when wee goe in the way of his owne appointments. Turne unto mee sayth the Lord; There's the Ordinance;
when we go in the Way of his own appointments. Turn unto me say the Lord; There's the Ordinance;
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Then he will pittie his people; There's the issue of the Ordinance.Then he will pity his people; There's the issue of the Ordinance.
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2. It is powerfull with God, because most suiteable to those Relations wee stand in toward God, the Relations of Subjects, Servants, Supplicants, Offenders.
2. It is powerful with God, Because most suitable to those Relations we stand in towards God, the Relations of Subject's, Servants, Supplicants, Offenders.
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Wee know that lowlinesse hath an insinuating and winning force; and Great Spirits are soonest made ours, by stooping to them;
we know that lowliness hath an insinuating and winning force; and Great Spirits Are soonest made ours, by stooping to them;
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as Tacitus notes judiciously concerning the great Augusta, though she maligned the prosperous, she was pittifull to the distressed, though an enemy.
as Tacitus notes judiciously Concerning the great Augusta, though she maligned the prosperous, she was pitiful to the distressed, though an enemy.
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God hath beene pleased to manifest himselfe such, and so appeased; That he will resist the proud, but giue grace unto the humble.
God hath been pleased to manifest himself such, and so appeased; That he will resist the proud, but give grace unto the humble.
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But in our fasting, wee fall low before his foot-stoole, wee crouch unto our Soveraigne, wee supplicate of our Iudge, we beg, and plead not, and prevaile.
But in our fasting, we fallen low before his footstool, we crouch unto our Sovereign, we supplicate of our Judge, we beg, and plead not, and prevail.
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3. Prayer that prevailes is hereby made more fervent.
3. Prayer that prevails is hereby made more fervent.
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Prayer is the Toole, fasting giues the Toole an edge, makes it sharper, and then it cuts more smoothly:
Prayer is the Tool, fasting gives the Tool an edge, makes it sharper, and then it cuts more smoothly:
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It specially remoues the impediments that make prayer slow: 1. There are impediments in the understanding, it helpes to illumine that.
It specially removes the impediments that make prayer slow: 1. There Are impediments in the understanding, it helps to illumine that.
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The crammed bodie is not so fit an organ for the purer soule to actuate it selfe within:
The crammed body is not so fit an organ for the Purer soul to actuate it self within:
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wee see that abstemious men are of more quickned apprehensions.
we see that abstemious men Are of more quickened apprehensions.
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Thus the outward abstinence is profitable, but more the inward spirit of a fast, that is to be Humble; and to them is the promise of a cleared Intellect, He will guide the humble in his way.
Thus the outward abstinence is profitable, but more the inward Spirit of a fast, that is to be Humble; and to them is the promise of a cleared Intellect, He will guide the humble in his Way.
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2. There are impediments in the will, it helpes to elevate that:
2. There Are impediments in the will, it helps to elevate that:
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the will comes thus to be weakened in its resistance against God, and is made more speedy in its better motions;
the will comes thus to be weakened in its resistance against God, and is made more speedy in its better motions;
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as the Hawke or the running dog, are better for the flight and speed, when slenderly fed.
as the Hawk or the running dog, Are better for the flight and speed, when slenderly fed.
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The will is Bird-limed with the earth, and fasting doth unintangle it; then it becomes more apt for prayer:
The will is Birdlime with the earth, and fasting does entangle it; then it becomes more apt for prayer:
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As it was a wittie note of Ambrose, concerning Elias, He went up to heaven by the ladder of fasting,
As it was a witty note of Ambrose, Concerning Elias, He went up to heaven by the ladder of fasting,
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before he ascended in the Chariot of fire. before he ascended in the Chariot of fire.
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3. There are impediments in the affections, they are oft out of order, and disquiet our devotion; it helpes to bridle them.
3. There Are impediments in the affections, they Are oft out of order, and disquiet our devotion; it helps to bridle them.
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Affections are ordinarily wanton, and then they grow imperious.
Affections Are ordinarily wanton, and then they grow imperious.
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When Hagar was entertained with respect she despises her Mistresse, but when checkt, she growes modest.
When Hagar was entertained with respect she despises her Mistress, but when checked, she grows modest.
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Fasting giues the correction to our too sawcy servants, then they become serviceable, and waite upon prayer.
Fasting gives the correction to our too saucy Servants, then they become serviceable, and wait upon prayer.
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Saint Paul learnt this method, while he professeth, That he keepes under his body and brings it in subjection.
Saint Paul learned this method, while he Professes, That he keeps under his body and brings it in subjection.
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Thus it addes speed unto prayer, and there is prevailing. Which leades us to the third businesse, to the application; in a double use. 3. The Application is;
Thus it adds speed unto prayer, and there is prevailing. Which leads us to the third business, to the application; in a double use. 3. The Application is;
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1. To condemne the folly and injustice, of such as contemn or neglect, so powerfull a Dutie.
1. To condemn the folly and injustice, of such as contemn or neglect, so powerful a Duty.
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There are cursed Edomites that say of Ierusalem, Downe with it, downe with it even to the ground:
There Are cursed Edomites that say of Ierusalem, Down with it, down with it even to the ground:
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and doe envie the prosperitie of Sion. Fasting and prayers build up a wall, but the Horonite, the Ammonite, and the Arabian, Sanballat, Tobiah, and Geshem, laugh at the worke, and labour to hinder it.
and do envy the Prosperity of Sion. Fasting and Prayers built up a wall, but the Horonite, the Ammonite, and the Arabian, Sanballat, Tobiah, and Geshem, laugh At the work, and labour to hinder it.
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There are some that dare say;
There Are Some that Dare say;
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What needes this adoe? Wherefore are these intended assemblings? Thus they oppose their owne safetie,What needs this ado? Wherefore Are these intended assemblings? Thus they oppose their own safety,
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and endeavour against that with which God both is pleased, and pacified. Nay, some are so mad;
and endeavour against that with which God both is pleased, and pacified. Nay, Some Are so mad;
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that, wee use for a remedie or prevention, they esteeme and accuse as the meanes to bring in the pestilence.
that, we use for a remedy or prevention, they esteem and accuse as the means to bring in the pestilence.
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How farre at length will the malice of Satan extend? But the Papists take us off from this reproofe,
How Far At length will the malice of Satan extend? But the Papists take us off from this reproof,
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while they tell us, wee are fitter to ward, then giue the blow: They accuse us, as in our doctrines and practise, enemies to fasting. Vnjust slanders!
while they tell us, we Are fitter to ward, then give the blow: They accuse us, as in our doctrines and practise, enemies to fasting. Unjust slanders!
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For our doctrine, let them heare it, and see what they can object.
For our Doctrine, let them hear it, and see what they can Object.
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Besides what hath beene said, let them heare him whom professedly they are wont to oppose, Calvin, in the fourth Booke of his Institutions, in the twefth Chapter:
Beside what hath been said, let them hear him whom professedly they Are wont to oppose, calvin, in the fourth Book of his Institutions, in the twefth Chapter:
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Seeing fasting is an holy exercise, why should wee lesse use it, then of old they used in like necessitie? Wee reade, not onely that the Israelitish Church, which was framed and constitute by the word of God,Seeing fasting is an holy exercise, why should we less use it, then of old they used in like necessity? we read, not only that the Israelitish Church, which was framed and constitute by the word of God,
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but also the Ninivites who had no other preaching but that of Ionah; fasted in signe of sorrow:
but also the Ninevites who had no other preaching but that of Jonah; fasted in Signen of sorrow:
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What reason is there, we should not doe the like? But tis an outward Ceremony which together with others tooke end in Christ.
What reason is there, we should not do the like? But this an outward Ceremony which together with Others took end in christ.
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Nay, but at this day, (as it alwayes was) it is a profitable helpe to the faithfull,
Nay, but At this day, (as it always was) it is a profitable help to the faithful,
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and an usefull admonition to the awakening of themselues, lest with their too much securitie and sloath, they more and more provoke God.
and an useful admonition to the awakening of themselves, lest with their too much security and sloth, they more and more provoke God.
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Wee assent to the very words of that great Calvin. What can be more expresse? more plaine? But they cavill at our explications.
we assent to the very words of that great calvin. What can be more express? more plain? But they cavil At our explications.
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Wee receiue it not as a part of Religion, and accidentarily onely religious:
we receive it not as a part of Religion, and accidentarily only religious:
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and considered solitary and by it selfe, we count it either no way pertaining to Religion,
and considered solitary and by it self, we count it either no Way pertaining to Religion,
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or if pertaining, (because it respects the body onely) superstitious. Such are the Popish;
or if pertaining, (Because it respects the body only) superstitious. Such Are the Popish;
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wee reject them, and justly because so: yet from hence is the ground of their slander.
we reject them, and justly Because so: yet from hence is the ground of their slander.
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But doe we condemne fasting, because we condemne theirs? The holy Christians of old, condemned the fasts of the Gentiles and Marcionits, yet were not enemies to Fasting.
But doe we condemn fasting, Because we condemn theirs? The holy Christians of old, condemned the fasts of the Gentiles and Marcionites, yet were not enemies to Fasting.
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But slanderous are the mouths of Salmero and that Teasty Coster, who teach their abused people, That as the Devill, (who knowes that all sorts of Devills are cast out by prayer & fasting) labours by all meanes to rob Christians of those weapons;
But slanderous Are the mouths of Salmero and that Tasty Coster, who teach their abused people, That as the devil, (who knows that all sorts of Devils Are cast out by prayer & fasting) labours by all means to rob Christians of those weapons;
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so the Hereticks (so he is pleased to brand us) oppose fasting as a superstitious thing, contrary to Scripture and divine will.
so the Heretics (so he is pleased to brand us) oppose fasting as a superstitious thing, contrary to Scripture and divine will.
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They are the words of that foule Iesuit. You saw all the ground before:
They Are the words of that foul Iesuit. You saw all the ground before:
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But whither will not impatiency the daughter of prejudice carrie men? This for our doctrine;
But whither will not impatiency the daughter of prejudice carry men? This for our Doctrine;
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concerning our practise they are more impudent. They say wee plead onely for the flesh, and please our bellyes:
Concerning our practice they Are more impudent. They say we plead only for the Flesh, and please our bellies:
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That we giue our selues to surfeiting and drunkennesse, neglecting fasting. Ah Beloved! let me by the way complaine, before I make Apologie.
That we give our selves to surfeiting and Drunkenness, neglecting fasting. Ah beloved! let me by the Way complain, before I make Apology.
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How doe our sinnes rise to our shame, that the Adversaries take such notice of them? Oh that our carriage were so holy, that our liues might be our Arguments, to proue the truth of what wee doe professe!
How do our Sins rise to our shame, that the Adversaries take such notice of them? O that our carriage were so holy, that our lives might be our Arguments, to prove the truth of what we do profess!
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Your profanenesse and irreligion, weakens our disputings against Popish superstitions.
Your profaneness and irreligion, weakens our disputings against Popish superstitions.
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But chiefly let me entreat you of this Parish, (who liue mixt with so many Papists,
But chiefly let me entreat you of this Parish, (who live mixed with so many Papists,
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as no where more in the whole Countie) let me entreat you to apprehend it,
as no where more in the Whole County) let me entreat you to apprehend it,
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lest your profanenes strengthen them in their errors, and weaken me in the end of my preaching.
lest your profaneness strengthen them in their errors, and weaken me in the end of my preaching.
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Let them take no notice of your oaths, your reelings, your disorders, your profanations of the Lords day:
Let them take no notice of your Oaths, your reelings, your disorders, your profanations of the lords day:
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your thronged Ale-houses, your unwatchfull behaviours make your Popish neighbours to despise our Religion, and the common Gospell.
your thronged Alehouses, your unwatchful behaviours make your Popish neighbours to despise our Religion, and the Common Gospel.
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But though I accuse you from the Pulpit, I may dare notwithstanding to plead against the enemy;
But though I accuse you from the Pulpit, I may Dare notwithstanding to plead against the enemy;
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There can be no prejudice to our doctrine, though the liues of our people, be unanswerable to what wee teach them.
There can be no prejudice to our Doctrine, though the lives of our people, be unanswerable to what we teach them.
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But againe, if we compare with theirs, I may defend and preferre our owne practise.
But again, if we compare with theirs, I may defend and prefer our own practice.
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Why are they blind? Why are they wilfully blind, to their owne shame? They allow,
Why Are they blind? Why Are they wilfully blind, to their own shame? They allow,
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nay, they appoint set Bacchanalls. And for their fasting, there remaines among them but a meere shadow of it.
nay, they appoint Set Bacchanals. And for their fasting, there remains among them but a mere shadow of it.
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That you may see, I neither malice nor belie them;
That you may see, I neither malice nor belie them;
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take it from the Pen of their owne Peresius, Holy Fasts are in use amongst us, onely according to a certaine outward Ceremonie;
take it from the Pen of their own Peresius, Holy Fasts Are in use among us, only according to a certain outward Ceremony;
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for wee thinke we fast, if but once a day wee dine, though even unto surfeit, well tipled and better cramm'd;
for we think we fast, if but once a day we dine, though even unto surfeit, well tippled and better crammed;
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taking meat not onely for the sustaining of nature, or onely for one day, but in such a quantitie,
taking meat not only for the sustaining of nature, or only for one day, but in such a quantity,
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as might for three dayes suffice that famed Milo. I speake not of the qualitie and difference of your meats and sawces:
as might for three days suffice that famed Milo. I speak not of the quality and difference of your Meats and sauces:
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For now, neither the Sea, the earth, the ayre, nor Fish-mongers can satisfie our appetite. A fit zeale of a Papist against Papists. But he goes farther:For now, neither the Sea, the earth, the air, nor Fishmongers can satisfy our appetite. A fit zeal of a Papist against Papists. But he Goes farther:
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And, (saith he) it were more tollerable, if the Laicks were onely thus diseased, And, (Says he) it were more tolerable, if the Laics were only thus diseased,
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but it hath crept upon many Priests of our order, upon religious orders, and Prelates of our Church;
but it hath crept upon many Priests of our order, upon religious order, and Prelates of our Church;
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whom I see so studious of this matter, that you may rather say, they were borne to devoure,
whom I see so studious of this matter, that you may rather say, they were born to devour,
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then to imitate the Apostolique modestie;
then to imitate the Apostolic modesty;
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to the deceiving of the poore, and the destruction of their chastitie, which together with holy Fasts, hath seemed to haue forsaken the earth. to the deceiving of the poor, and the destruction of their chastity, which together with holy Fasts, hath seemed to have forsaken the earth.
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A fitter zeale of a Iesuit against his owne shaue-lings. These are Papists; these are their Fasts:
A fitter zeal of a Iesuit against his own shavelings. These Are Papists; these Are their Fasts:
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Now let them if they can triumph.
Now let them if they can triumph.
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Thus being rid of them, I might renew the application, but I proceed to a second.
Thus being rid of them, I might renew the application, but I proceed to a second.
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2. Let us be exhorted, because it is so powerfull a meanes, to make use of it.
2. Let us be exhorted, Because it is so powerful a means, to make use of it.
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Neglect not so great an advantage: Let us vse it in any kinde of neede. In the evill of sinne;
Neglect not so great an advantage: Let us use it in any kind of need. In the evil of sin;
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if wee would gaine power against any lust, if strength against any corruption, if worke out any spirituall disease; haue recourse unto this remedie.
if we would gain power against any lust, if strength against any corruption, if work out any spiritual disease; have recourse unto this remedy.
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I thinke it is Ambrose that notes it from the Naturalists; That the fasting spittle of a man kills a Serpent;
I think it is Ambrose that notes it from the Naturalists; That the fasting spittle of a man kills a Serpent;
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His allusion is apt, this destroyes the power of the Devill. Prayer is as the spittle, but it must be fasting:
His allusion is apt, this Destroys the power of the devil. Prayer is as the spittle, but it must be fasting:
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And our Saviour tells his Disciples upon occasion of a man possessed brought to be cured, That this kinde of Devill goes not out but by fasting and prayer.
And our Saviour tells his Disciples upon occasion of a man possessed brought to be cured, That this kind of devil Goes not out but by fasting and prayer.
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Let us use it also in the evill of trouble; So stand in the Gap: This course Ninivie tooke;
Let us use it also in the evil of trouble; So stand in the Gap: This course Nineveh took;
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Let neither man nor beast taste any thing, let them be covered with sackcloth, and cry mightily unto the Lord; Let neither man nor beast taste any thing, let them be covered with Sackcloth, and cry mightily unto the Lord;
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And God repented of the evill that he said he would doe unto them, and he did it not. Ion. 3, 8.9.10.And God repented of the evil that he said he would do unto them, and he did it not. Ion. 3, 8.9.10.
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When the newes came that the multitude was in Hazazon-Tamar, Iehosaphat feared, and set himselfe to seeke the Lord, and proclaimed a fast.
When the news Come that the multitude was in Hazazon-Tamar, Jehoshaphat feared, and Set himself to seek the Lord, and proclaimed a fast.
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Then Iehaziel brings a better newes from the Lord, Be not dismaid at this great multitude, the Battell is not yours but Gods. 2 Chro. 20.3.15. See 1 Sam. 7. Let us use it also for the obtaining of good.
Then Jehaziel brings a better news from the Lord, Be not dismayed At this great multitude, the Battle is not yours but God's 2 Chro 20.3.15. See 1 Sam. 7. Let us use it also for the obtaining of good.
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The tender and true-affected Nehemiah, that for the turning away of reproach from the desolated Ierusalem, he might gaine favour in the sight of Artaxerxes, fasts and prayes. Neh. 1.4.11.
The tender and true-affected Nehemiah, that for the turning away of reproach from the desolated Ierusalem, he might gain favour in the sighed of Artaxerxes, fasts and prays. Neh 1.4.11.
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When favour was obtained and a journey granted, Ezra professeth he gained safe-conduct from God;
When favour was obtained and a journey granted, Ezra Professes he gained safe-conduct from God;
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So we fasted and besought our God for this, and he was entreated of us, Ezr. 8.23. Wee may be assured some way to prevaile;So we fasted and besought our God for this, and he was entreated of us, Ezra 8.23. we may be assured Some Way to prevail;
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When wee come to God, we must beleeue that he is, and that he is a rewarder of them that diligently seeke him: Heb. 11.6. Wee haue a promise to giue us that assurance;When we come to God, we must believe that he is, and that he is a rewarder of them that diligently seek him: Hebrew 11.6. we have a promise to give us that assurance;
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When thou fastest be not as the hypocrites, and thy Father which seeth in secret, shall reward thee openly: Mat. 6.18.When thou fastest be not as the Hypocrites, and thy Father which sees in secret, shall reward thee openly: Mathew 6.18.
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How ever wee shall haue the marke, and God shall challenge us his; Eze. 9.4.6. Oh set upon the Dutie, thus we may be helpfull to the Church.
How ever we shall have the mark, and God shall challenge us his; Ezekiel 9.4.6. O Set upon the Duty, thus we may be helpful to the Church.
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Men be differently helpfull, according to their different advantages; some haue the advantage of strength, and may helpe with their Armes, some of riches,
Men be differently helpful, according to their different advantages; Some have the advantage of strength, and may help with their Arms, Some of riches,
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& may helpe with their purses, some of wisedome, and may helpe with their counsells; This is the common advantage, & all may be helpfull.
& may help with their purses, Some of Wisdom, and may help with their Counsels; This is the Common advantage, & all may be helpful.
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Let us joyne our hands, and unite our flames; the fire will be more forcible; and the burthen more easily remooved:
Let us join our hands, and unite our flames; the fire will be more forcible; and the burden more Easily removed:
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Iudgement is a burthen which lyes upō a Country, that burthen which one cannot moue, many hands may cast off;
Judgement is a burden which lies upon a Country, that burden which one cannot move, many hands may cast off;
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helpe to unload the Country, and the rather because the Devill striues to strike away our hold,
help to unload the Country, and the rather Because the devil strives to strike away our hold,
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and to hinder our indevours this way;
and to hinder our endeavours this Way;
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When Ieschuah stands before the Lord, Satan stands on his right hand to resist him, Zach. 3.1.
When Ieschuah Stands before the Lord, Satan Stands on his right hand to resist him, Zach 3.1.
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When Paul goes forth to pray, the possessed Damosell meets him: Act. 16.16.
When Paul Goes forth to pray, the possessed Damosel meets him: Act. 16.16.
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Oh be not wanting wherein yee may be powerfull, make use of these opportunities to seeke reconciliation,
O be not wanting wherein ye may be powerful, make use of these opportunities to seek reconciliation,
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and to be helpfull to our wounded neighhours, while ourselues enjoy the advantages of continued health, and frequent assemblings.
and to be helpful to our wounded neighbours, while ourselves enjoy the advantages of continued health, and frequent assemblings.
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MARK. 13.37. And, what I say unto you, I say unto all, Watch.MARK. 13.37. And, what I say unto you, I say unto all, Watch.
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THe Citie or Shire-Towne of a Countie, is as it were, the whole Counties Watch-Tower. Chester is the fittest place,
THe city or Shire-Towne of a County, is as it were, the Whole Counties Watch-Tower. Chester is the Fittest place,
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and Watchfulnesse the fittest worke to begin our Fast: and therefore I haue chosen to you, what our Saviour fitted to all; an exhortation to be Watchfull. In it there are three parts; 1. The Exhortation;
and Watchfulness the Fittest work to begin our Fast: and Therefore I have chosen to you, what our Saviour fitted to all; an exhortation to be Watchful. In it there Are three parts; 1. The Exhortation;
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Watch. The word in Peter is NONLATINALPHABET, 1 Pet. 4.7. NONLATINALPHABET signifies both to watch and to be sober.Watch. The word in Peter is, 1 Pet. 4.7. signifies both to watch and to be Sobrium.
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And that other word sometimes used, NONLATINALPHABET of NONLATINALPHABET a Torch, is very expressiue to denote the qualitie of our Watch.
And that other word sometime used, of a Torch, is very expressive to denote the quality of our Watch.
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But the word in the Text, is NONLATINALPHABET, and NONLATINALPHABET is such a Watch as signifies waking. Be awake, and open-eyed.
But the word in the Text, is, and is such a Watch as signifies waking. Be awake, and open-eyed.
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2. To whom the Exhortation is given; 1. More strictly; What I say to you;
2. To whom the Exhortation is given; 1. More strictly; What I say to you;
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that referres to the third verse, the company that was present, Peter, Iames, and Iohn, and Andrew. 2. More largely;
that refers to the third verse, the company that was present, Peter, James, and John, and Andrew. 2. More largely;
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What I say to you, I say to all; What I say to you, I say to all;
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either all the Apostles, as some Expositors, or all people, as most and the Interlineary Glosse.
either all the Apostles, as Some Expositors, or all people, as most and the Interlineary Gloss.
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3. How the Exhortation is inferred, in the first word, But or And; which referres to a double argument;
3. How the Exhortation is inferred, in the First word, But or And; which refers to a double argument;
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1. The uncertaine houre of the Masters comming, Ʋers. 34.35. 2. The certaine danger of secure sleeping, Ʋers. 36. It needs not a farther division nor explication, as having neither confusion nor difficulty;
1. The uncertain hour of the Masters coming, Ʋers. 34.35. 2. The certain danger of secure sleeping, Ʋers. 36. It needs not a farther division nor explication, as having neither confusion nor difficulty;
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but yeelds in a naturall order these foure Conclusions. 1. Watching is Gods Ordinance, and our dutie.
but yields in a natural order these foure Conclusions. 1. Watching is God's Ordinance, and our duty.
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Tis grounded at least by intimation, in the Command, Watch. 2. Those that know Christ must watch: What I say to you.
This grounded At least by intimation, in the Command, Watch. 2. Those that know christ must watch: What I say to you.
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Peter and Iohn, tho endeared to our Saviour, are not exempt from the Dutie. 3. All must doe it;Peter and John, though endeared to our Saviour, Are not exempt from the Duty. 3. All must do it;
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a common both exercise and dutie, what to you, I say to All.
a Common both exercise and duty, what to you, I say to All.
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4. Therefore they and all must watch, because of the uncertaintie of time, and the danger of neglect; And what I say.
4. Therefore they and all must watch, Because of the uncertainty of time, and the danger of neglect; And what I say.
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I should trespasse on the time to follow this Method, and therefore shall reduce all to one head, and a plainer.
I should trespass on the time to follow this Method, and Therefore shall reduce all to one head, and a plainer.
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That it is the Dutie of every one to watch. The Scripture urgeth it: Mat. 24.42.43.44. Mat. 25.13. Mat. 26.41. Rom. 13.11. 2 Tim. 4.5. 1 Pet. 4.7. It were easie to abound in Quotations, a Concordance doth it to our hand.That it is the Duty of every one to watch. The Scripture urges it: Mathew 24.42.43.44. Mathew 25.13. Mathew 26.41. Rom. 13.11. 2 Tim. 4.5. 1 Pet. 4.7. It were easy to abound in Quotations, a Concordance does it to our hand.
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But there are some expressions in those named places, which shew us what it is to watch, yet Ile rather take others.
But there Are Some expressions in those nam places, which show us what it is to watch, yet I'll rather take Others.
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When Ezra had weighed unto Sherebiah, Hashaebiah, and their brethren, the silver, and gold, and precious vessels, he giues this charge, Watch yee and keepe them: Ezr. 8.29. To watch as wee doe a treasure, which is worthy of care, and may be endangered by Theft.
When Ezra had weighed unto Sherebiah, Hashaebiah, and their brothers, the silver, and gold, and precious vessels, he gives this charge, Watch ye and keep them: Ezra 8.29. To watch as we do a treasure, which is worthy of care, and may be endangered by Theft.
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Iob compares the behaviour of the violent, to wilde Asses in the Desart, who watch to the prey, Job compares the behaviour of the violent, to wild Asses in the Desert, who watch to the prey,
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or rise betimes for the prey; Iob 24.5. To watch as the industrious doe, who will not lose the advantage of opportunities.or rise betimes for the prey; Job 24.5. To watch as the Industria doe, who will not loose the advantage of opportunities.
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David hath it in another sense; Except the Lord keep the Citie, the watch-man waketh but in voine. Psal. 127.1. To watch as they that feare the Invasion and a … ult of an enemie.David hath it in Another sense; Except the Lord keep the city, the watchman waketh but in voine. Psalm 127.1. To watch as they that Fear the Invasion and a … ult of an enemy.
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Which differs but in a little from that of our Saviour;
Which differs but in a little from that of our Saviour;
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If the Good-man of the house had knowne in what Watch the Theife would come, he would haue watched, If the Goodman of the house had known in what Watch the Thief would come, he would have watched,
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and not haue suffered his house to be broken up. Mat. 24.43. To watch as men that stand in feare of suddain dangers.and not have suffered his house to be broken up. Mathew 24.43. To watch as men that stand in Fear of sudden dangers.
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The former may haue relation to a man in respect of his soule, the two latter in respect of judgement:
The former may have Relation to a man in respect of his soul, the two latter in respect of judgement:
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To watch our selues by carefulnesse and industry; To watch the comming of Iudgement by wise foreseeing.
To watch our selves by carefulness and industry; To watch the coming of Judgement by wise Foreseeing.
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I entended my selfe wholly for the application, in a threefold use.
I intended my self wholly for the application, in a threefold use.
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Vse 1. If it be every ones dutie to watch, it justly and seasonably reproues, such as watch not, such as reproach them that watch.Use 1. If it be every ones duty to watch, it justly and seasonably reproves, such as watch not, such as reproach them that watch.
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1. It condemnes such as watch not: The carelesse, and secure. 1. The carelesse; the carelesse of their soules state;
1. It condemns such as watch not: The careless, and secure. 1. The careless; the careless of their Souls state;
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that as if their hearts were of little worth, haue no mind or thought of them.
that as if their hearts were of little worth, have no mind or Thought of them.
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Salomon speakes of the feild of the sloathfull, that he passed by it, and by the Vineyard of the man voyde of understanding, Solomon speaks of the field of the slothful, that he passed by it, and by the Vineyard of the man void of understanding,
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and ••e, it was … ne over with Thornes, and Nettles had covered the face thereof,
and ••e, it was … ne over with Thorns, and Nettles had covered the face thereof,
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and the stone-wall thereof was broken downe. Such may our notice be, when our observation passeth upon some men;and the stonewall thereof was broken down. Such may our notice be, when our observation passes upon Some men;
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overgrowne with ranker weeds, vices and disorders which are of an easie growth; for they are sluggards, and neglect their Watch.
overgrown with ranker weeds, vices and disorders which Are of an easy growth; for they Are sluggards, and neglect their Watch.
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Is the soule no more precious? That we bestow no Culture, no Tillage, no weeding? Men let themselues roue upon varietie of deceiving objects;
Is the soul no more precious? That we bestow no Culture, no Tillage, no weeding? Men let themselves rove upon variety of deceiving objects;
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and wander as Harlots upon every greene hill.
and wander as Harlots upon every green hill.
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The soule in the fallen estate is a loose and ungovernd wanton, yet we are not wary to restraine it;
The soul in the fallen estate is a lose and ungovernd wanton, yet we Are not wary to restrain it;
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and though every temptation hath a bayte upon it, and a hooke under it, we are carelesse of the danger.
and though every temptation hath a bait upon it, and a hook under it, we Are careless of the danger.
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Nay, some are growne to such dulnesse, they excuse sinne with sinne;
Nay, Some Are grown to such dulness, they excuse sin with sin;
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The swearer beats off a seasonable reproofe of his rash oath, & pleads, He did ntt heed it.
The swearer beats off a seasonable reproof of his rash oath, & pleads, He did ntt heed it.
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That plea is an accusation, the sinne is doubled; to sinne, and to be careles how we sinne. 2. The secure.
That plea is an accusation, the sin is doubled; to sin, and to be careless how we sin. 2. The secure.
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Ah Beloved, wee are fallen asleepe! tis a sleeping age, a dead sleepe when calls doe not awaken us.
Ah beloved, we Are fallen asleep! this a sleeping age, a dead sleep when calls do not awaken us.
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A man that sleepes soundly heares not, though the voyce be both shrill and neare. God hath cald us, he hath called oft and lowd.
A man that sleeps soundly hears not, though the voice be both shrill and near. God hath called us, he hath called oft and loud.
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While mercies spake, he called with a sweet still voice; now he calls with a voice of Thunder, Iudgement hath a loud peircing voice: yet we heare neither.
While Mercies spoke, he called with a sweet still voice; now he calls with a voice of Thunder, Judgement hath a loud piercing voice: yet we hear neither.
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We say we shall haue peace, though wee walke in the imaginations of our hearts. But tis an higher madnesse;
We say we shall have peace, though we walk in the Imaginations of our hearts. But this an higher madness;
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when we dare say with those in the Prophet;
when we Dare say with those in the Prophet;
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when we threaten judgement due and deserved against sinne, they say, Let him make speed, and hasten his worke that we may see it,
when we threaten judgement due and deserved against sin, they say, Let him make speed, and hasten his work that we may see it,
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and let the Councell of the holy One of Israel draw nigh that wee may know it: Esa. 5.19.and let the Council of the holy One of Israel draw High that we may know it: Isaiah 5.19.
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But there is a threatning of very terrible judgement against such, and the judgement shall be more severe, if the threatning be despised:
But there is a threatening of very terrible judgement against such, and the judgement shall be more severe, if the threatening be despised:
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If any when he heareth the words of this curse, shall blesse himselfe in his heart, saying, I shall haue peace though I walke in the imaginations of my heart, to adde drunkennes to thirst; If any when he hears the words of this curse, shall bless himself in his heart, saying, I shall have peace though I walk in the Imaginations of my heart, to add Drunkenness to thirst;
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the Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoake against that man,
the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man,
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and all the Curses that are written in this Booke, shall light vpon him, the Lord shall blot out his name from under heaven,
and all the Curses that Are written in this Book, shall Light upon him, the Lord shall blot out his name from under heaven,
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and the Lord shall separate him unto evill: Deut. 29.19.20.21. God will make the punishment suiteable to the sinne;and the Lord shall separate him unto evil: Deuteronomy 29.19.20.21. God will make the punishment suitable to the sin;
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The sinne of the secure is, They put farre away the evill day, therefore the punishment is fitted;
The sin of the secure is, They put Far away the evil day, Therefore the punishment is fitted;
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They shall goe captiue, with the first that goe captiue: Amos, 6.3.7. The judgement which securitie puts off, shall for that cause be brought on with more speed.They shall go captive, with the First that go captive: Amos, 6.3.7. The judgement which security puts off, shall for that cause be brought on with more speed.
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The like is observed by Esaiah, Because yee haue said, wee haue made a Covenant with death,
The like is observed by Isaiah, Because ye have said, we have made a Covenant with death,
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and with hell are wee at agreement, when the overflowing scourge shall passe thorough, it shall not come unto us,
and with hell Are we At agreement, when the overflowing scourge shall pass through, it shall not come unto us,
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for we haue made lyes our refuge, and under falsehood haue we hid our selues;
for we have made lies our refuge, and under falsehood have we hid our selves;
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therefore, the haile shall sweepe away the refuge of lyes, and the waters shall overflow the hiding place: Esa. 28.15.17. Securitie is contented with weake defences:Therefore, the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place: Isaiah 28.15.17. Security is contented with weak defences:
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What ayd can they giue us in the day of visitation, when Iudgement shall be like a storme and flowing tempest, bearing downe all before it, much more those trifling Refuges built and strengthened by lyes and fals-hood.
What aid can they give us in the day of Visitation, when Judgement shall be like a storm and flowing tempest, bearing down all before it, much more those trifling Refuges built and strengthened by lies and falsehood.
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But me-thinkes that of the same Prophet strikes with a deeper wound;
But methinks that of the same Prophet strikes with a Deeper wound;
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The Lord did call to weeping and to mourning, and behold joy and gladnesse, slaying Oxen, The Lord did call to weeping and to mourning, and behold joy and gladness, slaying Oxen,
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and killing sheepe, eating flesh, and drinking wine; Let us eate and drinke, for to morrow wee shall dye;
and killing sheep, eating Flesh, and drinking wine; Let us eat and drink, for to morrow we shall die;
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And it was revealed in mine eares by the Lord of hosts, surely this iniquitie shall not be purged from you till you dye, sayth the Lord of Hosts: Esa. 22.12.13.14. God is jealous of his glory, and will not endure himselfe abused in his goodnesse and patience.And it was revealed in mine ears by the Lord of hosts, surely this iniquity shall not be purged from you till you die, say the Lord of Hosts: Isaiah 22.12.13.14. God is jealous of his glory, and will not endure himself abused in his Goodness and patience.
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But because securitie is ordinarily, if not grounded upon, yet much strengthened by the prophecying of lyes;
But Because security is ordinarily, if not grounded upon, yet much strengthened by the prophesying of lies;
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therefore the threats are usually more severe against the Prophets, who rocke the Cradle, and lull and sing the people to their sleepe.
Therefore the Treats Are usually more severe against the prophets, who rock the Cradle, and lull and sing the people to their sleep.
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They haue healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace; They have healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace;
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therefore they shall fall among them that fall: Ier. 6.14.15. The Prophet that heales a people truely, makes them sensible of the wound;Therefore they shall fallen among them that fallen: Jeremiah 6.14.15. The Prophet that heals a people truly, makes them sensible of the wound;
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but to please, is to heale it slightly: So some doe heale our just feares; Alas!
but to please, is to heal it slightly: So Some do heal our just fears; Alas!
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say they, there is no such cause of so much feare, all shall be well, they are but puling malecontents that talke of dangerous time: But heare their doome;
say they, there is no such cause of so much Fear, all shall be well, they Are but puling malecontents that talk of dangerous time: But hear their doom;
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There shall be a falling, and these shall fall among them that fall. More largely of this, Ier. 23.16.17.21.25.26.30.31.
There shall be a falling, and these shall fallen among them that fallen. More largely of this, Jeremiah 23.16.17.21.25.26.30.31.
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And yet more expresly, Ezek. 13.10.11.12.13.14. &c. 2. It condemnes such as reproach them that Watch.
And yet more expressly, Ezekiel 13.10.11.12.13.14. etc. 2. It condemns such as reproach them that Watch.
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1. Such as watch over their liues; these reproachers are professed enemies to the abused and despised holinesse.
1. Such as watch over their lives; these reproachers Are professed enemies to the abused and despised holiness.
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They call them precise, whom they obserue carefull, and entend to blemish them with that imputation.
They call them precise, whom they observe careful, and intend to blemish them with that imputation.
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Oh what discouragements hath Religion now, in a time when Religion is on all hands at lest saluted!
O what discouragements hath Religion now, in a time when Religion is on all hands At lest saluted!
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And though all know, how men ought to runne, yet they wonder that we runne not with them into the same excesse of riot.
And though all know, how men ought to run, yet they wonder that we run not with them into the same excess of riot.
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This hath ever beene the portion of the Saints; Ile instance but in Davids Complaint, and in an instance fittest to the present businesse:
This hath ever been the portion of the Saints; I'll instance but in Davids Complaint, and in an instance Fittest to the present business:
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When I wept and chastned my soule with fasting, that was to my reproach, I made sackcloth also my garment, When I wept and chastened my soul with fasting, that was to my reproach, I made Sackcloth also my garment,
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and I became a Proverbe to them;
and I became a Proverb to them;
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They that sit in the Gate speake against me, and I was the song of the drunkards: Psal. 69.10.11.12.They that fit in the Gate speak against me, and I was the song of the drunkards: Psalm 69.10.11.12.
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But dare yee oppose a knowne goodnesse? If it be a dutie injoyned, how dare yee,
But Dare ye oppose a known Goodness? If it be a duty enjoined, how Dare ye,
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how can yee reproach it? 2. Such as reproach the watchfull fore-seers of judgements. Ieremiah bare such rebukes; from the injurious blind Courtiers;
how can ye reproach it? 2. Such as reproach the watchful fore-seers of Judgments. Jeremiah bore such rebukes; from the injurious blind Courtiers;
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The Princes said unto the King, wee beseech thee, let this man be put to death, The Princes said unto the King, we beseech thee, let this man be put to death,
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for thus he weakneth the hands of the men of warre, and the hands of all the people, in speaking such words unto them,
for thus he weakeneth the hands of the men of war, and the hands of all the people, in speaking such words unto them,
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for this man seeketh not the welfare of the people, but the hurt: Ier. 38.4.for this man seeks not the welfare of the people, but the hurt: Jeremiah 38.4.
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There are some that haue the Garb of wise ones, that cavill at our plaine and necessary preachings,
There Are Some that have the Garb of wise ones, that cavil At our plain and necessary preachings,
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and endure not our fore-warnings of the people.
and endure not our forewarnings of the people.
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These speeches, say they, breed feares and discouragements to sad and disquiet the mindes of people;
These Speeches, say they, breed fears and discouragements to sad and disquiet the minds of people;
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and this is to seeke their hurt, rather then welfare, by weakning their hands. But how can they be weakened by being forewarned;
and this is to seek their hurt, rather then welfare, by weakening their hands. But how can they be weakened by being forewarned;
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rather, a people is never so strong, as when it sees it selfe weake, and is kindly humbled.
rather, a people is never so strong, as when it sees it self weak, and is kindly humbled.
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Tis likely the prophane and al-readie drowned Inhabitants of the old world, mockt at the provident Noah, & wondred to see him spend so much both time and cost, in building so strange a Vessell;
This likely the profane and already drowned Inhabitants of the old world, mocked At the provident Noah, & wondered to see him spend so much both time and cost, in building so strange a Vessel;
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but he saw and provided against the Floud.
but he saw and provided against the Flood.
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And the Sodomites might gaze with wonder at the busie Lot, who carryes away a poore remainder of his goods,
And the Sodomites might gaze with wonder At the busy Lot, who carries away a poor remainder of his goods,
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and in haste conveyes himselfe and his, from so pleasing an habitation: but he saw also and provided against the sto•me of fire.
and in haste conveys himself and his, from so pleasing an habitation: but he saw also and provided against the sto•me of fire.
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Those still wonder, and speake their wonder:
Those still wonder, and speak their wonder:
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What adoe is here? What an unnecessary adoe? What needs this fasting? These assemblings? This frequencie? The plague is farre enough from us;
What ado is Here? What an unnecessary ado? What needs this fasting? These assemblings? This frequency? The plague is Far enough from us;
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or if nearer, yet why all these provisions? They are unjust murmurs of men blinded,
or if nearer, yet why all these provisions? They Are unjust murmurs of men blinded,
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and not able to discerne Gods wayes. But the Scripture doomes them:
and not able to discern God's ways. But the Scripture dooms them:
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Because yee haue set at nought all my Counsells, I also will laugh at your calamitie; Because ye have Set At nought all my Counsels, I also will laugh At your calamity;
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I will mocke when your feare commeth;
I will mock when your Fear comes;
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when your feare commeth as desolation, and your destruction commeth as a whirlewinde, when distresse and anguish commeth upon you: Prov. 1.25.26.27. Vse 2. The second use, is the more close applying of the words of the Text, in a serious exhortation;when your Fear comes as desolation, and your destruction comes as a whirlwind, when distress and anguish comes upon you: Curae 1.25.26.27. Use 2. The second use, is the more close applying of the words of the Text, in a serious exhortation;
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let us, since it is our common dutie, be watchfull. The Papists wrest this Scripture to their owne superstitions, so they doe the Exhortation;
let us, since it is our Common duty, be watchful. The Papists wrest this Scripture to their own superstitions, so they do the Exhortation;
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and upon this, compared with the thirtie-fifth verse, doe ground their observation of their Canonicall houres, and their night-Watches:
and upon this, compared with the thirtie-fifth verse, do ground their observation of their Canonical hours, and their night-Watches:
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So they make the thing meerly a Ceremony, and elude the entendment of our Saviours Sermon.
So they make the thing merely a Ceremony, and elude the entendment of our Saviors Sermon.
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The Iewes divided their night into foure Quarters, which they called, foure Watches, and every Watch had three houres, the third houre which terminated the rest, was called, the Watch.
The Iewes divided their night into foure Quarters, which they called, foure Watches, and every Watch had three hours, the third hour which terminated the rest, was called, the Watch.
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The first began at Sun-set, and ended at the third houre of night; this was called, the beginning of the Watches, Lam. 2.19. The second began at the third houre, and ended at the sixt;
The First began At Sunset, and ended At the third hour of night; this was called, the beginning of the Watches, Lam. 2.19. The second began At the third hour, and ended At the sixt;
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this was called the middle Watch: Iud. 7.19. The third began at sixt, ended at ninth;
this was called the middle Watch: Iud. 7.19. The third began At sixt, ended At ninth;
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was called, the third Watch, Luk. 12.38. The fourth, beginning at the ninth, ending at the twelfth houre, was called, the morning Watch: Exod. 14.24. Mat 14.25. These had sometimes other names, as they are all most expressely mentioned in this Text, 1. NONLATINALPHABET. 2. NONLATINALPHABET. 3. NONLATINALPHABET. 4. NONLATINALPHABET. Yee know not when the Master commeth, at even, or at midnight, or at Cocke-crowing, or in the morning.
was called, the third Watch, Luk. 12.38. The fourth, beginning At the ninth, ending At the twelfth hour, was called, the morning Watch: Exod 14.24. Mathew 14.25. These had sometime other names, as they Are all most expressly mentioned in this Text, 1.. 2.. 3.. 4.. Ye know not when the Master comes, At even, or At midnight, or At Cockcrowing, or in the morning.
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Now accordingly the Church of Rome, besides the greater houres of the day, obserues foure Watches of the night;
Now accordingly the Church of Rome, beside the greater hours of the day, observes foure Watches of the night;
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1. The Vespertine, at sixe a clocke at night. 2. The Completory at nine. 3. The Nocturne at mid-night. 4. The Mattins, at three in the morning: But with manifest superstition;
1. The Vespertine, At sixe a clock At night. 2. The Completory At nine. 3. The Nocturn At midnight. 4. The Matins, At three in the morning: But with manifest Superstition;
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as being expresly contrary to the Rule of the Apostle, and the rule of our freedome, not to obserue times.
as being expressly contrary to the Rule of the Apostle, and the Rule of our freedom, not to observe times.
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Besides, Marcellus Francolin, Bellarmine hath handled the Question fully, but we will a while examine how strongly.
Beside, Marcellus Francolin, Bellarmine hath handled the Question Fully, but we will a while examine how strongly.
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First, he urgeth the lawfulnesse and conveniency of those Vigils; from examples in holy Scripture, Psal. 119 62. Psal. 5.3. Psal. 63.6. Neh. 9.3. Dan. 6.10. Luk. 6.12. Act. 16.25. Psal. 55.17. Psal. 141.2. Act. 10.9.
First, he urges the lawfulness and conveniency of those Vigils; from Examples in holy Scripture, Psalm 119 62. Psalm 5.3. Psalm 63.6. Neh 9.3. Dan. 6.10. Luk. 6.12. Act. 16.25. Psalm 55.17. Psalm 141.2. Act. 10.9.
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But what will all these places proue, but what wee easily grant them? both that tis very imitable to be much in prayer,
But what will all these places prove, but what we Easily grant them? both that this very imitable to be much in prayer,
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and that the Iewes had such a distinction of time.
and that the Iewes had such a distinction of time.
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You may conferre the Scriptures, and saue me so easie a labour, and finde that no more can be drawne from them.
You may confer the Scriptures, and save me so easy a labour, and find that no more can be drawn from them.
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Neither is that place any stronger, Act. 3.1. That Peter and Iohn went into the Temple at the houre of prayer, being the ninth houre.
Neither is that place any Stronger, Act. 3.1. That Peter and John went into the Temple At the hour of prayer, being the ninth hour.
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For, (besides that Drusius hath noted it out of David Kimchi, that the Iewes had but three houres of prayer, which at least giues a Touch upon and against their observation:) Peter and Iohn entended not themselues to the evening Sacrifice, which by the true paschall was abolished;
For, (beside that Drusius hath noted it out of David Kimchi, that the Iewes had but three hours of prayer, which At least gives a Touch upon and against their observation:) Peter and John intended not themselves to the evening Sacrifice, which by the true paschal was abolished;
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therefore though the ninth houre, were the houre of prayer to the still-blind Iewes, yet not to them:
Therefore though the ninth hour, were the hour of prayer to the still-blind Iewes, yet not to them:
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or, to draw the most from it;
or, to draw the most from it;
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we will acknowledge it profitable for Christians, that some set houres be appointed certaine for the better assembling together;
we will acknowledge it profitable for Christians, that Some Set hours be appointed certain for the better assembling together;
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yet wee reject them, as we know the Papists meane them, as necessary and parts of divine worship.
yet we reject them, as we know the Papists mean them, as necessary and parts of divine worship.
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Secondly, he alledgeth the testimony of some Fathers:
Secondly, he allegeth the testimony of Some Father's:
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but though my few yeares haue afforded me but small acquaintance with their writings, yet I cannot but obserue;
but though my few Years have afforded me but small acquaintance with their writings, yet I cannot but observe;
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That most of them, while they seeme to intimate some set times then in use, yet they purpose onely the commendation of frequencie in prayer.
That most of them, while they seem to intimate Some Set times then in use, yet they purpose only the commendation of frequency in prayer.
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So St. Cyprian, as much as any versed in the externall of worship, yet driues but at this, the continuance of our devotion, Qui autem &c. But we that are in Christ, that is, alwayes in the light, let us not in the night times cease from prayer.
So Saint Cyprian, as much as any versed in the external of worship, yet drives but At this, the Continuance of our devotion, Qui autem etc. But we that Are in christ, that is, always in the Light, let us not in the night times cease from prayer.
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And what else is in that rule of Ambrose, concerning the sixe times of prayer, when we rise, goe abroad, before dinner, after, in the even, at our bed time:
And what Else is in that Rule of Ambrose, Concerning the sixe times of prayer, when we rise, go abroad, before dinner, After, in the even, At our Bed time:
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but that any voyde of superstition may admit of? Nor is there much more, in St. Hierom, either in his funerall prayses of Paula, or in his directiue Epistle to Laeta, for the instituting of her daughter:
but that any void of Superstition may admit of? Nor is there much more, in Saint Hieronymus, either in his funeral praises of Paula, or in his directive Epistle to Laeta, for the instituting of her daughter:
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or if more may be found in any, wee may without much wrong to those Ancients whom we honour, impute it to superstition which crept on fast in those times.
or if more may be found in any, we may without much wrong to those Ancients whom we honour, impute it to Superstition which crept on fast in those times.
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But thirdly, he presents his reasons:
But Thirdly, he presents his Reasons:
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Reasons unworthy the learning of so famed a Scholler. 1. The Watches are on Ternaries of houres, (all the third houres, which terminate the Watches being called the greater houres) and this in the honour of the glorious Trinitie.
Reasons unworthy the learning of so famed a Scholar. 1. The Watches Are on Ternaries of hours, (all the third hours, which terminate the Watches being called the greater hours) and this in the honour of the glorious Trinity.
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But what can be more vaine, then to trifle divine worship with numbers? 2. The nocturnes are to signifie the future resurrection, which shall be in the night.
But what can be more vain, then to trifle divine worship with numbers? 2. The nocturnes Are to signify the future resurrection, which shall be in the night.
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We grant, 'twere pious to be much in such meditation;
We grant, 'twere pious to be much in such meditation;
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but there is no ground to separate set time unto it. 3. They boast of this as strongest;
but there is no ground to separate Set time unto it. 3. They boast of this as Strongest;
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That these conserue the memory of our Redemption They instance chiefly from Athanasius, (if that were his) in his booke of Virginitie: Learne the Psalter and the Psalmes;
That these conserve the memory of our Redemption They instance chiefly from Athanasius, (if that were his) in his book of Virginity: Learn the Psalter and the Psalms;
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let the rising Sunne see that Booke in thy hand. In that manner he proceeds, to set them on prayers and prayses;let the rising Sun see that Book in thy hand. In that manner he proceeds, to Set them on Prayers and praises;
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after the third houre, because then the Crosse was brought, at the sixt, because then Christ was lift upon the Crosse;
After the third hour, Because then the Cross was brought, At the sixt, Because then christ was lift upon the Cross;
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at the ninth, because then he dyed.
At the ninth, Because then he died.
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Well, admit the rule were his, might not Athanasius be superstitious? might not Basil? might not Cassianus? Why doe they obtrude upon us from humane authoritie, what the Scripture-Canon builds not? I might make you merry with another argument,
Well, admit the Rule were his, might not Athanasius be superstitious? might not Basil? might not Cassian? Why do they obtrude upon us from humane Authority, what the Scripture canon builds not? I might make you merry with Another argument,
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yet the Iesuit delivers it soberly, and perhaps beleeues it; That an Angel gaue the appointment of some Canonicall houres to some devout ones.
yet the Iesuit delivers it soberly, and perhaps believes it; That an Angel gave the appointment of Some Canonical hours to Some devout ones.
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And that in Dioclesians persecution, a celestiall psalmody was heard at those Canonicall vigils, about the reliques of some Martyrs.
And that in Diocletians persecution, a celestial psalmody was herd At those Canonical vigils, about the Relics of Some Martyrs.
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It is wonder, that Iohn Cocklaeus, put not these into his Manuscript Amalarius, especially having himselfe the command of such a Print-house? But I keepe you too long upon this discourse;
It is wonder, that John Cocklaeus, put not these into his Manuscript Amalarius, especially having himself the command of such a Print-house? But I keep you too long upon this discourse;
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but having cleared the way, I may better goe on, to the Exhortation as the Text meanes it, according as the Doctrine was explicated, To be watchfull. 1. Concerning our selues.
but having cleared the Way, I may better go on, to the Exhortation as the Text means it, according as the Doctrine was explicated, To be watchful. 1. Concerning our selves.
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2. Concerning the approach of Iudgements. 1. Concerning our selues; let us be watchfull over our better parts, our soules;
2. Concerning the approach of Judgments. 1. Concerning our selves; let us be watchful over our better parts, our Souls;
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let us obserue to keepe the precepts diligently, Psal. 119.4.5. and to keepe our hearts with all diligence; Pro. 4.23. Salomon seemes to allude to such a Watch as is over a besieged Citie, to obserue, 1. All that enter, what, whence they are.
let us observe to keep the Precepts diligently, Psalm 119.4.5. and to keep our hearts with all diligence; Pro 4.23. Solomon seems to allude to such a Watch as is over a besieged city, to observe, 1. All that enter, what, whence they Are.
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This must be our care to keepe the Ports and Entrances of the soule. Every sense is a severall gate, and by every one the enemy may be admitted;
This must be our care to keep the Ports and Entrances of the soul. Every sense is a several gate, and by every one the enemy may be admitted;
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enticements may passe through the eye, by the eare suggestions; and by the smell, touch, and taste, what may easily infect the heart.
enticements may pass through the eye, by the ear suggestions; and by the smell, touch, and taste, what may Easily infect the heart.
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Oh keepe the portalls closed, and with that holy Iob, let our Covenants keepe the Watch;
O keep the portals closed, and with that holy Job, let our Covenants keep the Watch;
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I haue made a Covenant with mine eye, why then should I thinke upon a mayd? Iob 31.1. 2. All that goe abroad; attend our cogitations, speeches, actions:I have made a Covenant with mine eye, why then should I think upon a maid? Job 31.1. 2. All that go abroad; attend our cogitations, Speeches, actions:
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There may be treasonable practises fom within;
There may be treasonable practises From within;
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those are the Inhabitants, if they be false, let them not goe abroad to betray our peace.
those Are the Inhabitants, if they be false, let them not go abroad to betray our peace.
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Therefore the same Salomon, when he exhorts to keepe the heart, he would not haue us neglect the mouth, the lips, the feet;
Therefore the same Solomon, when he exhorts to keep the heart, he would not have us neglect the Mouth, the lips, the feet;
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Keepe thy heart with all diligence, for out of it are the issues of life; put away from thee a froward mouth, and perverse lips farre from thee. Prov. 4.23.24.25.26.27. David knew such dangers, and resolues, Psal. 39.1.2. I will take heed to my wayes, that I sinne not with my tongue, I will keepe my mouth with a Bridle. The greatest enemie is within; The inside doth undoe us.Keep thy heart with all diligence, for out of it Are the issues of life; put away from thee a froward Mouth, and perverse lips Far from thee. Curae 4.23.24.25.26.27. David knew such dangers, and resolves, Psalm 39.1.2. I will take heed to my ways, that I sin not with my tongue, I will keep my Mouth with a Bridle. The greatest enemy is within; The inside does undo us.
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There must be that double Watch, of such as enter from without, of such as from within depart from us;
There must be that double Watch, of such as enter from without, of such as from within depart from us;
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to keepe the heart from extravagancies, and the enemie from approaches: for when nature and occasion meet together, they never meet without some harme;
to keep the heart from extravagancies, and the enemy from Approaches: for when nature and occasion meet together, they never meet without Some harm;
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like two lustfull wantons equally heated, they depart not without infection. And therefore as we must be watchfull over, so we may pray against our selues,
like two lustful wantons equally heated, they depart not without infection. And Therefore as we must be watchful over, so we may pray against our selves,
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and sing his Letanie, A me, me salve, Domine; Lord keepe me from my selfe. Giue me leaue to presse this first part of the Exhortation with some motives; 'Tis convenient, necessary, profitable;
and sing his Letanie, A me, me salve, Domine; Lord keep me from my self. Give me leave to press this First part of the Exhortation with Some motives; It's convenient, necessary, profitable;
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the contrary is dangerous, of these foure but briefly. 1. It is convenient we should be watchfull;
the contrary is dangerous, of these foure but briefly. 1. It is convenient we should be watchful;
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convenient in respect of our so many relations. 1. We are pastors, and tis a convenient thing for Pastors to attend their flockes.
convenient in respect of our so many relations. 1. We Are Pastors, and this a convenient thing for Pastors to attend their flocks.
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When the Angel-like newes was brought, the Shepheards were abiding in the fields, keeping Watch over their flocke by night: Luk. 2.8. Every man's a pastor.
When the Angel-like news was brought, the Shepherds were abiding in the fields, keeping Watch over their flock by night: Luk. 2.8. Every Man's a pastor.
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The King hath a larger fold, so haue Magistrates accordingly as stationed, so haue Ministers in their Cures:
The King hath a larger fold, so have Magistrates accordingly as stationed, so have Ministers in their Cures:
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And every one, though of hid condition, and not soveraigne to any, yet hath a flocke.
And every one, though of hid condition, and not sovereign to any, yet hath a flock.
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All men haue soules to attend;
All men have Souls to attend;
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the soule is the flocke, though we stand in no other Relation. 2. We are warriours,
the soul is the flock, though we stand in no other Relation. 2. We Are warriors,
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and 'tis convenient for Souldiers to feare and attend the onset. The Midianites that lay in Campe, had set the Watch; Iud. 7.19. Our enemy will waite the opportunitie of a sleeping Camp. 3. Wee are Sentinells;
and it's convenient for Soldiers to Fear and attend the onset. The midianites that lay in Camp, had Set the Watch; Iud. 7.19. Our enemy will wait the opportunity of a sleeping Camp. 3. we Are Sentinels;
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their name is from their Watch:
their name is from their Watch:
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we must be extra cubantes, and being Scout-Watches may not keepe our beds. 4. We are servants;
we must be extra cubantes, and being Scout-Watches may not keep our Beds. 4. We Are Servants;
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tis fit for such to attend their Masters eye and command. Let us with Samuel, rise from the place where wee are layd downe to sleepe, and be ready to answere;
this fit for such to attend their Masters eye and command. Let us with Samuel, rise from the place where we Are laid down to sleep, and be ready to answer;
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Speake Lord, for thy servant heareth. 5. Wee are infirme by Lethargie; Waking must be our Cure, and therefore convenient.Speak Lord, for thy servant hears. 5. we Are infirm by Lethargy; Waking must be our Cure, and Therefore convenient.
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2. It is necessary wee should be watchfull; necessary, 1. Because our Tenements are ruinous.
2. It is necessary we should be watchful; necessary, 1. Because our Tenements Are ruinous.
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Wee would feare to lodge in weake tottering buildings, chiefly in tempestuous blustring nights, lest our covering might bury us with the fall.
we would Fear to lodge in weak tottering buildings, chiefly in tempestuous blustering nights, lest our covering might bury us with the fallen.
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These carcasses which wee carrie with us, are such weake buildings, earthly Tabernacles, 1 Cor. 5.1. houses made of Clay, Iob 4.19. and are easily blowne downe.
These carcases which we carry with us, Are such weak buildings, earthly Tabernacles, 1 Cor. 5.1. houses made of Clay, Job 4.19. and Are Easily blown down.
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Wee haue seene strong able bodies crushed with a little sicknesse, and some whom a few sits of an Ague haue blowne into the graue.
we have seen strong able bodies crushed with a little sickness, and Some whom a few sits of an Ague have blown into the graven.
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Let us watch against the storme, that unprovided and on a sudden we be not over-whelmed and covered with our owne dust. 2. As our Tenements are ruinous,
Let us watch against the storm, that unprovided and on a sudden we be not overwhelmed and covered with our own dust. 2. As our Tenements Are ruinous,
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so wee know not our Land-Lords day. For our habitations here, wee know the date and period of our leases;
so we know not our Land-Lords day. For our habitations Here, we know the date and Period of our leases;
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but of our life wee know not.
but of our life we know not.
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That lease, if it be one, which God hath seemd to make generall, is but a short one;
That lease, if it be one, which God hath seemed to make general, is but a short one;
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The dayes of our yeares are threescore yeares and ten, if by reason of strength they be fourescore yeares, The days of our Years Are threescore Years and ten, if by reason of strength they be fourescore Years,
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yet is their strength labour and sorrow: for it is soone cut off, and wee flie away. Psal. 90.10.yet is their strength labour and sorrow: for it is soon Cut off, and we fly away. Psalm 90.10.
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But we haue no lease, but are at will, and in a moment may be cut off from the Land of the living.
But we have no lease, but Are At will, and in a moment may be Cut off from the Land of the living.
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3. It is profitable we should be watchfull; after the Vigil is the festivall day; and Blessednesse is pronounced to such, Luk. 12.37. Blessed are those servants, whom the Lord when he commeth, shall finde watching.
3. It is profitable we should be watchful; After the Vigil is the festival day; and Blessedness is pronounced to such, Luk. 12.37. Blessed Are those Servants, whom the Lord when he comes, shall find watching.
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And there is Blessednesse too, in via, while wee watch, wee haue the company of our Lord;
And there is Blessedness too, in via, while we watch, we have the company of our Lord;
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God is present, the Spirit is present with them that wake. You know, sleeping admits not of company, though an hundred lodge in the same roome, and all sleepe;
God is present, the Spirit is present with them that wake. You know, sleeping admits not of company, though an hundred lodge in the same room, and all sleep;
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though the place be full, they are all alone: but company is to them that wake, because waking makes use of company.
though the place be full, they Are all alone: but company is to them that wake, Because waking makes use of company.
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When we are unwatchfull, God is gone; but when we watch, Christ watcheth with us, or we with him, Mat. 26.38. Tarry here, and watch with mee.
When we Are unwatchful, God is gone; but when we watch, christ watches with us, or we with him, Mathew 26.38. Tarry Here, and watch with me.
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4. Not to be watchfull is full of danger. We are neare the enemy, his onsets are readie:
4. Not to be watchful is full of danger. We Are near the enemy, his onsets Are ready:
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that roaring Lyon goes about seeking whom he may devoure: and when asleepe, we lye open to invasion.that roaring lion Goes about seeking whom he may devour: and when asleep, we lie open to invasion.
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When the Amalekites were carelesly easing themselues, David overtooke them with a bloudy slaughter; So did Laban Iacob, on mount Gilead, in monte deliciarum; upon the hill of pleasures;
When the Amalekites were carelessly easing themselves, David overtook them with a bloody slaughter; So did Laban Iacob, on mount Gilead, in monte deliciarum; upon the hill of pleasures;
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as Ierom renders it, at lest wittily if not fitly. While wee scatter our selues upon Temptations, wee are snared by them;
as Jerom renders it, At lest wittily if not fitly. While we scatter our selves upon Temptations, we Are snared by them;
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and therefore must specially be carefull, that wee wander not upon the green hills.
and Therefore must specially be careful, that we wander not upon the green hills.
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2. The other part of the Exhortation is, That we would be watchfull concerning the Approach of Iudgements.
2. The other part of the Exhortation is, That we would be watchful Concerning the Approach of Judgments.
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We will lay this ground, and you cannot deny it, That there may be a knowledge of evill comming on.
We will lay this ground, and you cannot deny it, That there may be a knowledge of evil coming on.
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The Baptist intimates, there may be a fore-warning to flee from the wrath to come: Mat. 3.7. So our Saviour Argues;
The Baptist intimates, there may be a forewarning to flee from the wrath to come: Mathew 3.7. So our Saviour Argues;
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When it is evening, yee say it will be faire weather, for the skie is red; When it is evening, ye say it will be fair weather, for the sky is read;
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and in the morning, it will be foule weather to day, for the skie is red and lowring:
and in the morning, it will be foul weather to day, for the sky is read and lowering:
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O yee hypocrites, yee can discerne the face of the skie, but can yee not discerne the signes of the times? Mat. 16.2.3.Oh ye Hypocrites, ye can discern the face of the sky, but can ye not discern the Signs of the times? Mathew 16.2.3.
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Looke up, looke up, Beloved; can yee discerne nothing? doe yee not perceiue a lowring skie? doe yee not see,
Look up, look up, beloved; can ye discern nothing? do ye not perceive a lowering sky? do ye not see,
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how some blacke Clouds gather, and threaten a storme? Godly men haue ever had sharpe eyes, and haue fore-seene evills.
how Some black Clouds gather, and threaten a storm? Godly men have ever had sharp eyes, and have foreseen evils.
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The rod of the Almond tree; The rod of the Almond tree;
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and the seething pot from toward the North, are both beheld by Ieremiah. Ah! wee see what wee tremble at;and the seething pot from towards the North, Are both beheld by Jeremiah. Ah! we see what we tremble At;
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and if you inquire, What wee see; I shall endevour to spend the remainder of the time, to helpe you in your Watch, by discovery of such signes by which you may judge of a comming Evill. Signes are of two sorts: 1. Extraordinary;
and if you inquire, What we see; I shall endeavour to spend the remainder of the time, to help you in your Watch, by discovery of such Signs by which you may judge of a coming Evil. Signs Are of two sorts: 1. Extraordinary;
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then is God wont to preach reall Sermons; and Christ speakes of such, Luk. 21.25. I might instance in this kinde, those knowne examples of Ierusalems warning;
then is God wont to preach real Sermons; and christ speaks of such, Luk. 21.25. I might instance in this kind, those known Examples of Ierusalems warning;
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The ayery apparitions, the voice Migremus hi•c, the iterated woe proclaimed by Ananus sonne;
The Airy apparitions, the voice Migremus hi•c, the iterated woe proclaimed by Ananus son;
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but they are knowne Stories, and therefore, (though God also hath afforded us some such witnesses in our owne Land and time) Ile not deferre you, from matter more profitable, because more ordinary.
but they Are known Stories, and Therefore, (though God also hath afforded us Some such Witnesses in our own Land and time) I'll not defer you, from matter more profitable, Because more ordinary.
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Two ordinary signes, these Ile reduce to two heads. 1. The joynt warning by the Ministry.
Two ordinary Signs, these I'll reduce to two Heads. 1. The joint warning by the Ministry.
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2. Those grounds from whence they take their warning.
2. Those grounds from whence they take their warning.
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1. The joynt consent of the holy Ministry in giving warning, is an assured argument that warning had need be given.
1. The joint consent of the holy Ministry in giving warning, is an assured argument that warning had need be given.
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There runnes the veine of the propheticke spirit through the holy Ministry. This is Gods ordinance;
There runs the vein of the prophetic Spirit through the holy Ministry. This is God's Ordinance;
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for thus hath the Lord said, Goe set a watchman, let him declare what he seeth. If wee aske:
for thus hath the Lord said, Go Set a watchman, let him declare what he sees. If we ask:
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behold he sees a charet with a couple of horsemen; and hee hearkens diligently with much heed;
behold he sees a chariot with a couple of horsemen; and he hearkens diligently with much heed;
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he cryes, a lyon, a lyon: he cries, a Lion, a Lion:
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I stand continually upon the watch tower in the day time, I am set in my ward whole nights;
I stand continually upon the watch tower in the day time, I am Set in my ward Whole nights;
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and behold here commeth a charet with a couple of horsemen. Esay 21.6, 7, 8, 9. God still hath provided these Sentinells and Trumpets:and behold Here comes a chariot with a couple of horsemen. Isaiah 21.6, 7, 8, 9. God still hath provided these Sentinels and Trumpets:
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Noah warded in the old world, before the floud; Lot in Sodome: The Ministers now. God hath fulfilled the promise, Esay 62.6. I haue set watchmen vpon thy walls oh Ierusalem, which shall never hold their peace, day nor night. Noah warded in the old world, before the flood; Lot in Sodom: The Ministers now. God hath fulfilled the promise, Isaiah 62.6. I have Set watchmen upon thy walls o Ierusalem, which shall never hold their peace, day nor night.
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Will yee not attend to the vision of your Seers? To the trumpets of your Watchmen? When the Watchman that stood on the Tower of Iezreel, had spyed the marching of Iehu, and cryed, I see a Company, Ioram takes warning,
Will ye not attend to the vision of your Seers? To the trumpets of your Watchmen? When the Watchman that stood on the Tower of Jezreel, had spied the marching of Iehu, and cried, I see a Company, Ioram Takes warning,
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and sends out an Horseman, 2 Kings 9.17. So David beleeves the voice from aboue the gate;
and sends out an Horseman, 2 Kings 9.17. So David believes the voice from above the gate;
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2 Sam. 18.24, 25, 26. Why are we entrusted by God with such sacred dispensations,
2 Sam. 18.24, 25, 26. Why Are we Entrusted by God with such sacred dispensations,
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if we may not be credited by you? Are we unfaithfull or unskilfull, that yee misdoubt the notice? We either are,
if we may not be credited by you? are we unfaithful or unskilful, that ye misdoubt the notice? We either Are,
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or should be higher, then the rest of the people, and therefore may see farther; climing often up to the mount of contemplation, and being much in prayer.
or should be higher, then the rest of the people, and Therefore may see farther; climbing often up to the mount of contemplation, and being much in prayer.
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This signe none but may obserue, for the mourning voice of Turtles is every where heard:
This Signen none but may observe, for the mourning voice of Turtle is every where herd:
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from the pulpits of godly Preachers in every corner of the Land, wee are made acquainted, that some wrath may bee expected.
from the pulpits of godly Preachers in every corner of the Land, we Are made acquainted, that Some wrath may be expected.
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Can we thinke so generall and full a consent of united voices portends nothing? If we should see one fired Beacon, wee would mistrust somewhat,
Can we think so general and full a consent of united voices portends nothing? If we should see one fired Beacon, we would mistrust somewhat,
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but when everie where that we turne our eyes, we should behold those blazings, it would make us tremblingly feare Invasion.
but when every where that we turn our eyes, we should behold those blazings, it would make us tremblingly Fear Invasion.
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Beloved, the Beacons round about are set on fire, Preachers flame from their pulpits; some enemy is ready to enter upon us.
beloved, the Beacons round about Are Set on fire, Preachers flame from their pulpits; Some enemy is ready to enter upon us.
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This were enough notice, if we were enough obedient: yet that your securitie may bee yet more removed, you shall see the second signe.
This were enough notice, if we were enough obedient: yet that your security may be yet more removed, you shall see the second Signen.
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2. The grounds from whence they take their warnings which they giue to you; I might name many, but will onely insist on fiue. 1. The first ground.
2. The grounds from whence they take their Warnings which they give to you; I might name many, but will only insist on fiue. 1. The First ground.
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Iudgment is suteable unto sinne, but may chiefly be expected, when such sinnes abound, as haue the direct rule of Counter-passion.
Judgement is suitable unto sin, but may chiefly be expected, when such Sins abound, as have the Direct Rule of Counterpassion.
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See the rule cleared by an Instance:
See the Rule cleared by an Instance:
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Mich. 1.5, 6, 7. What is the transgression of Iacob? Is it not Samaria? Therefore I will make Samaria as an heape of the field: Mich. 1.5, 6, 7. What is the Transgression of Iacob? Is it not Samaria? Therefore I will make Samaria as an heap of the field:
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all shall be burnt with fire, for shee gathered it of the hire of an harlot,
all shall be burned with fire, for she gathered it of the hire of an harlot,
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and they shall returne to the hire of an harlot. and they shall return to the hire of an harlot.
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We find then that in Idolatry is the rule of Counter-passion, therefore Idolatry will bring destruction.
We find then that in Idolatry is the Rule of Counterpassion, Therefore Idolatry will bring destruction.
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There are some sinnes left to Nemesis, to the revenge of a severer justice; and God threatens to retaliate.
There Are Some Sins left to Nemesis, to the revenge of a severer Justice; and God threatens to retaliate.
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Their sinne was in Samaria, the high places; and Samaria their strength shall be overthrowne.
Their sin was in Samaria, the high places; and Samaria their strength shall be overthrown.
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They were adulterous and loosed in their affection to God, they encreased in those braveries, which were provided by their Idolatry as the hire of an harlot,
They were adulterous and loosed in their affection to God, they increased in those Braveries, which were provided by their Idolatry as the hire of an harlot,
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therefore they shall be made nothing, of so little worth and value, as the contemptible hire of an harlot.
Therefore they shall be made nothing, of so little worth and valve, as the contemptible hire of an harlot.
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Againe, Zeph. 2.8, 9, 10. I haue heard the reproach of Moab, and the revilings of the children of Ammon, whereby they haue reproached my people:
Again, Zephaniah 2.8, 9, 10. I have herd the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people:
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This shall they haue for their pride, because they haue reproached, and magnified themselues against the people of the Lord of hosts;
This shall they have for their pride, Because they have reproached, and magnified themselves against the people of the Lord of hosts;
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Surely Moab shall be as Sodome, and the children of Ammon as Gomorrah. Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah.
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We find againe that in the pride of a Kingdome, is the direct rule of Counter-passion,
We find again that in the pride of a Kingdom, is the Direct Rule of Counterpassion,
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and therefore a suteablenesse to judgement.
and Therefore a suteablenesse to judgement.
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T'is a very profitable worke, when Preachers collect out such sinnes, as haue beene punisht in other times and people, to make comparison and application to ours;
it is a very profitable work, when Preachers collect out such Sins, as have been punished in other times and people, to make comparison and application to ours;
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but especially this way is most convincing, when such sinnes are proposed as haue this rule expresse vpon them.
but especially this Way is most convincing, when such Sins Are proposed as have this Rule express upon them.
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God make vs sensible of what sinnes wee may find among our selues, and may justly and truely read vnto vs our owne doome. 2. The second ground.
God make us sensible of what Sins we may find among our selves, and may justly and truly read unto us our own doom. 2. The second ground.
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Mercies abused are warning-peices of severitie. All sinnes offend God, this dishonours him more directly;
mercies abused Are warning-peices of severity. All Sins offend God, this dishonours him more directly;
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then he proceeds with indignation, with that fury which abused patience is wont to turne unto.
then he proceeds with Indignation, with that fury which abused patience is wont to turn unto.
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I might be plentifull in the instances of mercies, for God hath afforded plentie, and our abuses of them, are as frequent as his bounties.
I might be plentiful in the instances of Mercies, for God hath afforded plenty, and our Abuses of them, Are as frequent as his bounties.
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Your owne observations may store you with thoughts in this kind, and therefore I rather leave it, to proceed. 3. The third ground.
Your own observations may store you with thoughts in this kind, and Therefore I rather leave it, to proceed. 3. The third ground.
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The offers and shewes of judgements are the Trumpets of following judgement. Lesser judgements without repentance, threaten greater. So Aegypts plagues were methoded;
The offers and shows of Judgments Are the Trumpets of following judgement. Lesser Judgments without Repentance, threaten greater. So Egypt plagues were methoded;
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God went in steppings, till that fatall night when every house sent out a corse to an untimely and lamented buriall.
God went in steppings, till that fatal night when every house sent out a corpse to an untimely and lamented burial.
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In that threatning, Levit. 26.21, &c. yee shall see the path, and order of Gods journey.
In that threatening, Levit. 26.21, etc. ye shall see the path, and order of God's journey.
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I will breake the pride of your power, and make you few in number, your wayes shall bee desolate: I will break the pride of your power, and make you few in number, your ways shall be desolate:
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but if you will not be reformed for these, I will punish you yet seven times for your sinnes;
but if you will not be reformed for these, I will Punish you yet seven times for your Sins;
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then I will bring a sword, which shall avenge the quarrell of my Covenant;
then I will bring a sword, which shall avenge the quarrel of my Covenant;
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And if yee will not for all this hearken, I will walke contrary to you in fury,
And if ye will not for all this harken, I will walk contrary to you in fury,
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and will punish you yet seven times for your sinnes. God hath begun in his way, yee may perceiue the foot-steps where he hath trod;and will Punish you yet seven times for your Sins. God hath begun in his Way, ye may perceive the footsteps where he hath trod;
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in the touches and removalls of almost every ordinary judgement. Famine is a great judgement;
in the touches and removals of almost every ordinary judgement. Famine is a great judgement;
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there was this last yeare an offer of that, though in this Northerne part we felt it not so sensibly;
there was this last year an offer of that, though in this Northern part we felt it not so sensibly;
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in other places, the faces of the poore children began to gather blacknesse, and children cryed, bread, bread,
in other places, the faces of the poor children began to gather blackness, and children cried, bred, bred,
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when there was none to be broken to them: but this is now removed. Pestilence is a great judgement, there hath beene divers yeares together offers of that;
when there was none to be broken to them: but this is now removed. Pestilence is a great judgement, there hath been diverse Years together offers of that;
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it is still carried vp and downe, as being Gods visitation, and removing Campe: but this, at least from our chiefe City, is removed.
it is still carried up and down, as being God's Visitation, and removing Camp: but this, At least from our chief city, is removed.
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Home-bred Conspiracie, is a great judgement; there haue beene many offers of this:
Homebred conspiracy, is a great judgement; there have been many offers of this:
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witnesse the treacheries and contrivings of the Priests, and Iesuits, the Incendiaries of the State in the time of Queene Elizabeth, and our late famed King:
witness the Treacheries and contrivings of the Priests, and Iesuits, the Incendiaries of the State in the time of Queen Elizabeth, and our late famed King:
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but this, or atleast we hope it, is removed. Civill State-earthquakes is a great judgement;
but this, or atleast we hope it, is removed. Civil State-earthquakes is a great judgement;
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besides former lamented times, there was an offer of this, this very Summer in the begun insurrection of the Westernes: but God was favourable to the Gospell, and this is removed.
beside former lamented times, there was an offer of this, this very Summer in the begun insurrection of the Westerns: but God was favourable to the Gospel, and this is removed.
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Forraign hostile Invasion is a great judgement;
Foreign hostile Invasion is a great judgement;
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there was an offer of this in the proud Armado from Spaine, which themselues untowardly christned Invincible: but this by Gods breathing was removed.
there was an offer of this in the proud Armado from Spain, which themselves untowardly christened Invincible: but this by God's breathing was removed.
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What need I wearie you, with the remembrance of our frequent Rebellions, of our bloudy civill warres, of our Rome-bred treasons, of that hellish powder-plot, of your owne late feares the boldnesse of the common enemy on these neighbour Seas, the Westerne Seas,
What need I weary you, with the remembrance of our frequent Rebellions, of our bloody civil wars, of our Rome-bred treasons, of that hellish Powder plot, of your own late fears the boldness of the Common enemy on these neighbour Seas, the Western Seas,
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and the frighted state of the Irish shore? All shew that God intends to visit, being so often comming on.
and the frighted state of the Irish shore? All show that God intends to visit, being so often coming on.
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They are like the offers and flourishes before a Duell; but are such remoues, as doe argue a stroake, though with an unwilling hand. 4. The fourth ground.
They Are like the offers and flourishes before a Duel; but Are such removes, as do argue a stroke, though with an unwilling hand. 4. The fourth ground.
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Wee may feare judgement, when we seeke God for the prevention, and rest in the worke done.
we may Fear judgement, when we seek God for the prevention, and rest in the work done.
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Tis that haply which you will not easily admit, that seeking God should be the way to lose him;
This that haply which you will not Easily admit, that seeking God should be the Way to loose him;
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But see it confirmd and cleared in the Prophet;
But see it confirmed and cleared in the Prophet;
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Ier. 14.10, 12, 13, &c. They haue loved to wander, they haue not refrained their feete, the Lord doth not accept them: Jeremiah 14.10, 12, 13, etc. They have loved to wander, they have not refrained their feet, the Lord does not accept them:
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There is the ground, now heare the censure;
There is the ground, now hear the censure;
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When they fast, I will not heare their cry, and when they offer burnt offerings and an oblation I will not accept them, When they fast, I will not hear their cry, and when they offer burned offerings and an oblation I will not accept them,
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but I will consume them by the sword, by the famine, and by the pestilence. but I will consume them by the sword, by the famine, and by the pestilence.
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Who doth not wonder at such dealing? Will God destroy them that fast, and seeke him in his owne ordinance? Who would not dispute it,
Who does not wonder At such dealing? Will God destroy them that fast, and seek him in his own Ordinance? Who would not dispute it,
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and complaine with Ieremiah? Ah Lord God! behold the Prophets say unto them, ye shall not see the sword,
and complain with Jeremiah? Ah Lord God! behold the prophets say unto them, you shall not see the sword,
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but I will giue you assured peace. but I will give you assured peace.
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Who thinkes not, but the Prophets might well conclude that to the peoples comfort? But saith the Lord, doe the Prophets giue them such assurance? The Prophets prophecie lyes in my name, I sent them not, neither haue I commanded them;
Who thinks not, but the prophets might well conclude that to the peoples Comfort? But Says the Lord, do the prophets give them such assurance? The prophets prophecy lies in my name, I sent them not, neither have I commanded them;
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they prophecie the deceit of their heart, by sword and famine shall those Prophets be consumed. A heavie doome!they prophecy the deceit of their heart, by sword and famine shall those prophets be consumed. A heavy doom!
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Who shall haue encouragement hereafter to come unto thee, if they that humble themselues before thee be rejected? But let us not plead, for God is just.
Who shall have encouragement hereafter to come unto thee, if they that humble themselves before thee be rejected? But let us not plead, for God is just.
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They fast, but they loue to wander, they haue not refrained their feete. If they had sought rightly they should haue been accepted;
They fast, but they love to wander, they have not refrained their feet. If they had sought rightly they should have been accepted;
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but now resting in the worke, they rather hasten, then prevent their feare. It is our case, we settle our selues too much on the performance;
but now resting in the work, they rather hasten, then prevent their Fear. It is our case, we settle our selves too much on the performance;
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when we haue separated a day to more solemne humiliation, wee thinke we haue done enough:
when we have separated a day to more solemn humiliation, we think we have done enough:
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and are carelesse of the after dutie. But this is to mocke God, and God, because mocked, will be more terrible.
and Are careless of the After duty. But this is to mock God, and God, Because mocked, will be more terrible.
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So it comes to passe, the day and businesse which wee intend for removall, brings a more assured signe of approach.
So it comes to pass, the day and business which we intend for removal, brings a more assured Signen of approach.
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Oh, thinke not that it sufficeth to haue fasted, unlesse the feete be refrained from wandring.
O, think not that it Suffices to have fasted, unless the feet be refrained from wandering.
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5. The last ground which I purpose to present unto you, from whence you may take notice of approaching evill, is, the with-drawing of Gods presence from us.
5. The last ground which I purpose to present unto you, from whence you may take notice of approaching evil, is, the withdrawing of God's presence from us.
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When God is pleased with a place or people, he shewes his presence there;
When God is pleased with a place or people, he shows his presence there;
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He went before Israel in a cloud by day, and a pillar of fire by night, to direct and safe-conduct them in their journey.He went before Israel in a cloud by day, and a pillar of fire by night, to Direct and safe-conduct them in their journey.
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But when God had said, I will not goe up in the midst of thee; the people mourned at these evill tydings.
But when God had said, I will not go up in the midst of thee; the people mourned At these evil tidings.
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Wee may best finde, when Gods presence is with-drawne, by acquaintance with the signes of his presence.
we may best find, when God's presence is withdrawn, by acquaintance with the Signs of his presence.
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The most ordinary, are the word and Sacraments duly and rightly administred; thus wee haue what to rejoyce in:
The most ordinary, Are the word and Sacraments duly and rightly administered; thus we have what to rejoice in:
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but to deale more particularly, I shall instance unto you foure other signes. 1. Where God affords his presence, there is his Spirit in the ordinances;
but to deal more particularly, I shall instance unto you foure other Signs. 1. Where God affords his presence, there is his Spirit in the ordinances;
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a converting power accompanies the preaching of the word.
a converting power Accompanies the preaching of the word.
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But when the word is without power, or men are rather made worse by preaching of it;
But when the word is without power, or men Are rather made Worse by preaching of it;
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then God is with-drawing himselfe, and a storme followes. Behold, their eare is uncircumcised, and they cannot hearken;
then God is withdrawing himself, and a storm follows. Behold, their ear is uncircumcised, and they cannot harken;
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Behold, the word of the Lord is unto them a reproach, they haue no delight in it, Behold, the word of the Lord is unto them a reproach, they have no delight in it,
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therefore I am full of the fury of the Lord, I am weary with holding in, I will poure it out: Iere. 6.10.11.Therefore I am full of the fury of the Lord, I am weary with holding in, I will pour it out: Jeremiah 6.10.11.
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Oh! tis the joynt complaint of Ministers every where faithfull and painefull, that they find not that spirit,
Oh! this the joint complaint of Ministers every where faithful and painful, that they find not that Spirit,
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and life, and powerfulnesse in the ordinance;
and life, and powerfulness in the Ordinance;
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but men hearing, heare not, they despise the word, and few or none are converted by it;
but men hearing, hear not, they despise the word, and few or none Are converted by it;
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which occasions their feare, that God purposes to bee gone. 2. Where Gods presence is, there is abundance of sanctifying knowledge;
which occasions their Fear, that God Purposes to be gone. 2. Where God's presence is, there is abundance of sanctifying knowledge;
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so the Covenant is, Ier. 31.34. They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord;
so the Covenant is, Jeremiah 31.34. They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord;
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for they shall all know me from the least of them, unto the greatest of them, saith the Lord. for they shall all know me from the least of them, unto the greatest of them, Says the Lord.
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But now wee are either generally ignorant, or unsanctified in our knowledge.
But now we Are either generally ignorant, or unsanctified in our knowledge.
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The common number, though after so much light, so many meanes, are yet as brutes before God;
The Common number, though After so much Light, so many means, Are yet as brutus's before God;
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Surely, they are poore, they are foolish, for they know not the way of the Lord, Surely, they Are poor, they Are foolish, for they know not the Way of the Lord,
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nor the judgement of their God. Ier. 5.4.nor the judgement of their God. Jeremiah 5.4.
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The Gentry that are heightend by education, yet are generally skild onely in the language of an horse or dog,
The Gentry that Are heightend by education, yet Are generally skilled only in the language of an horse or dog,
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but are strangers unto saving mysteries. And for such as doe know much, how little doe they know of Christ;
but Are Strangers unto Saving Mysteres. And for such as do know much, how little do they know of christ;
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while studious to spend their searches, upon things rather curious than necessary? May wee not feare, that the house exalted aboue the hills shall be removed? Because the Nations flow not to it;
while studious to spend their Searches, upon things rather curious than necessary? May we not Fear, that the house exalted above the hills shall be removed? Because the nations flow not to it;
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nor according to the promise, say;
nor according to the promise, say;
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Come, let us goe up to the mountaine of the Lord, and he will teach us of his wayes: Esa. 2, 3. 3. Gods presence is attended by Holinesse with unitie.Come, let us go up to the mountain of the Lord, and he will teach us of his ways: Isaiah 2, 3. 3. God's presence is attended by Holiness with unity.
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When a Church is in the flourish, (as a Church doth ever flourish, while the Beames or Radij of divine presence are direct,) Holinesse hath a fresh beautie,
When a Church is in the flourish, (as a Church does ever flourish, while the Beams or Radij of divine presence Are Direct,) Holiness hath a fresh beauty,
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and unitie doth attend on Holinesse; The Wolfe and the Lambe feed together, and the Lyon eates straw like the Bullocke.
and unity does attend on Holiness; The Wolf and the Lamb feed together, and the lion eats straw like the Bullock.
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The united spirits of the faithfull meet with the same affection at the same worship, and as they serue one God, they serue him with one heart.
The united spirits of the faithful meet with the same affection At the same worship, and as they serve one God, they serve him with one heart.
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But we can now better lament, than remedy the want of these. Despised holinesse is embraced by few, and by them fearefully, not with a daring fore-head:
But we can now better lament, than remedy the want of these. Despised holiness is embraced by few, and by them fearfully, not with a daring forehead:
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and though men know it safe, to be holy, they thinke it a reproachfull thing to be counted holy.
and though men know it safe, to be holy, they think it a reproachful thing to be counted holy.
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But besides our distraction is as generall as our profanenesse;
But beside our distraction is as general as our profaneness;
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men that dare kneele upon the same threshold to beg mercy, are yet voyde of mercy to one another.
men that Dare kneel upon the same threshold to beg mercy, Are yet void of mercy to one Another.
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Loue, Christian loue, spirituall loue, is abundantly wanting. I would this Citie of yours did not witnesse it:
Love, Christian love, spiritual love, is abundantly wanting. I would this city of yours did not witness it:
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that your now customary and almost naturalized sidings did not fill your Preachers mouths with complainings, sometimes their eyes with teares.
that your now customary and almost naturalized sidings did not fill your Preachers mouths with complainings, sometime their eyes with tears.
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But 'tis the disease of every place, and can wee looke, that the holy God should abide with contemners of holinesse? That the God of peace should stay with us,
But it's the disease of every place, and can we look, that the holy God should abide with contemners of holiness? That the God of peace should stay with us,
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when we agree not with our selues? 4. Lastly, that I name no more, nor too much weary you;
when we agree not with our selves? 4. Lastly, that I name no more, nor too much weary you;
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God manifests his presence by his protection of a people, he spreads his garment over them for their covering.
God manifests his presence by his protection of a people, he spreads his garment over them for their covering.
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Heretofore we haue beene the gaze of other Nations, all stood admiring at our peace, that we might sing that of the Psalmist, Psal. 76.1. with but the change of names;
Heretofore we have been the gaze of other nations, all stood admiring At our peace, that we might sing that of the Psalmist, Psalm 76.1. with but the change of names;
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In England is God knowne; His name is great in our Brittish Isles. Wee, we were long under the wing;
In England is God known; His name is great in our Brit Isles. we, we were long under the wing;
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but of late we haue found, that God is much gone from us;
but of late we have found, that God is much gone from us;
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Wee haue not seene him in our Councells, in our Armyes, But I loue not to presse with an hard finger upon a sore;
we have not seen him in our Counsels, in our Armies, But I love not to press with an hard finger upon a soar;
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onely would entreat wee would make use of these observations. Step out, see what yee can discerne, whether yee can yet discerne the storme:
only would entreat we would make use of these observations. Step out, see what ye can discern, whither ye can yet discern the storm:
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Ile deale as Elijah did, for I heare a sound of abundance of raine: let mee desire you;
I'll deal as Elijah did, for I hear a found of abundance of rain: let me desire you;
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Goe up now, looke toward the Sea: Go up now, look towards the Sea:
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Is there nothing? Goe againe, againe seven times, be much in observation, frequent in watchfulnesse.
Is there nothing? Go again, again seven times, be much in observation, frequent in watchfulness.
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Can yee at length see the little Cloud out of the Sea like a mans hand? That is warning enough:
Can ye At length see the little Cloud out of the Sea like a men hand? That is warning enough:
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The heavens will soone grow blacke with Clouds and winde; prepare the Charet, hast, that the raine stop not.
The heavens will soon grow black with Clouds and wind; prepare the Chariot, haste, that the rain stop not.
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If we finde a signe, though but a little Cloud;
If we find a Signen, though but a little Cloud;
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let us make use of that advantage by our watchfulnesse, labour to escape, and be hid with God.
let us make use of that advantage by our watchfulness, labour to escape, and be hid with God.
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Why doe yee sit still? Assemble your selues, and let us enter into the defenced Cities; Ier. 8.14. Let us make use of our priviledge;
Why do ye fit still? Assemble your selves, and let us enter into the defenced Cities; Jeremiah 8.14. Let us make use of our privilege;
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If a storme rise, God blowes it; and there is shelter onely in God.
If a storm rise, God blows it; and there is shelter only in God.
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Are there any among the vanities of the Gentiles that can cause raine? or can the heavens giue showers? Art not thou he O Lord our God? Therefore we will waite upon thee, are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Art not thou he O Lord our God? Therefore we will wait upon thee,
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for thou hast made all these things. Ier. 14.22. Be watchfull, be watchfull, see the Approaches:for thou hast made all these things. Jeremiah 14.22. Be watchful, be watchful, see the Approaches:
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But to what end, if we cannot escape? But watchfulnesse is the meanes to escape, to be hid in the day of the Lords anger;
But to what end, if we cannot escape? But watchfulness is the means to escape, to be hid in the day of the lords anger;
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and the beleeving watchfull haue escaped; see the examples of Noah, Lot, the signed, Ezek 9.4. Of Ieremiah, Ier. 40.3.4. Of Ebedmelech, Ier. 39.18.
and the believing watchful have escaped; see the Examples of Noah, Lot, the signed, Ezekiel 9.4. Of Jeremiah, Jeremiah 40.3.4. Of Ebedmelech, Jeremiah 39.18.
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Or though wee may be wrapped in the judgement which we see, we shall yet be hid from the evill of the judgement; Psal. 91.10. for God hath promised a speciall watch;
Or though we may be wrapped in the judgement which we see, we shall yet be hid from the evil of the judgement; Psalm 91.10. for God hath promised a special watch;
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wee are graven on the palmes of his hand, Esa. 49.16. Wee shall not be forgotten, wee cannot be lost.we Are graved on the palms of his hand, Isaiah 49.16. we shall not be forgotten, we cannot be lost.
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I will not any further lengthen this Exhortation; but end with a third use.
I will not any further lengthen this Exhortation; but end with a third use.
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Ʋse 3. Let me apply it, as our Saviour doth, What I say to you, I say to all; Ʋse 3. Let me apply it, as our Saviour does, What I say to you, I say to all;
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let all set upon the Dutie, Watch. I cannot passe without a word in defence of Brentius, who justly objects that Custome of the Church of Rome, that not all,
let all Set upon the Duty, Watch. I cannot pass without a word in defence of Brent, who justly objects that Custom of the Church of Rome, that not all,
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but onely their Monkes and Clergie are bound to obserue (as they speake) the Canonicall houres.
but only their Monks and Clergy Are bound to observe (as they speak) the Canonical hours.
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Bellarmine cavills at that objection, and would proue that such onely are to watch;Bellarmine cavils At that objection, and would prove that such only Are to watch;
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1. Because some are to be separated from other men to preach, why not also to watch;
1. Because Some Are to be separated from other men to preach, why not also to watch;
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chiefly considering the people busied in other occasions cannot attend it.
chiefly considering the people busied in other occasions cannot attend it.
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But his argument manifests, that he either understands not, or will not, the nature of our holy vigilancy.
But his argument manifests, that he either understands not, or will not, the nature of our holy vigilancy.
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Though wee grant, Ministers are more specially, yet all are bound to it, as we haue explained it. 2. He reasons by similitude.
Though we grant, Ministers Are more specially, yet all Are bound to it, as we have explained it. 2. He Reasons by similitude.
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A Citie hath Sentinells purposely appointed; so must the Church. But the similitude proues nothing:
A city hath Sentinels purposely appointed; so must the Church. But the similitude Proves nothing:
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Are not all bound to attend their soules, and not to neglect generall care, to keepe off evill,
are not all bound to attend their Souls, and not to neglect general care, to keep off evil,
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so farre as it lyes in our power to prevent by prayer? Ile not stay you, to examine Gratian, or the Canons of those two Councells, that of Mentz, or that other of Lateran under Leo the tenth, the matter is not worth the stay;
so Far as it lies in our power to prevent by prayer? I'll not stay you, to examine Gratian, or the Canonas of those two Counsels, that of Mainz, or that other of Lateran under Leo the tenth, the matter is not worth the stay;
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but will hasten with the method; 1. To you. 2. To all. 1. To you. Peter, Iames, Iohn, and Andrew, the Ministers must watch.
but will hasten with the method; 1. To you. 2. To all. 1. To you. Peter, James, John, and Andrew, the Ministers must watch.
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Wee must be often upon the Tower, and then what wee obserue wee must tell, to lift up our voices like Trumpets,
we must be often upon the Tower, and then what we observe we must tell, to lift up our voices like Trumpets,
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and to take all advantages to bring people to Repentance.
and to take all advantages to bring people to Repentance.
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2. To all. 1. Magistrates must beleeue the warning from the Ministery, and being warned, use meanes of prevention. 2. All people generally; 1. In private;
2. To all. 1. Magistrates must believe the warning from the Ministry, and being warned, use means of prevention. 2. All people generally; 1. In private;
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They must obserue, take things to heart, be seasonably humbled, be much in prayer. 2. In publique;
They must observe, take things to heart, be seasonably humbled, be much in prayer. 2. In public;
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They must by gestures and words giue warning to one another, that the Watch may the better be maintained.
They must by gestures and words give warning to one Another, that the Watch may the better be maintained.
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God hearkened and heard it, They that feared the Lord spake often one to another, Mal. 3.16. Wee must exhort one another daily, lest any be hardned through the deceitfulnesse of sinne, Heb. 3.13. Wee must waken them that sleepe, that they be not overtaken with the Tempest;
God harkened and herd it, They that feared the Lord spoke often one to Another, Malachi 3.16. we must exhort one Another daily, lest any be hardened through the deceitfulness of sin, Hebrew 3.13. we must waken them that sleep, that they be not overtaken with the Tempest;
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What meanest thou, O sleeper? Arise call upon thy God: Ion. 1.6.What Meanest thou, Oh sleeper? Arise call upon thy God: Ion. 1.6.
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So Mordecai gaue notice to Esther, and Esther to the Iewes. This guard wee must put upon the places of our habitation,
So Mordecai gave notice to Esther, and Esther to the Iewes. This guard we must put upon the places of our habitation,
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and it will be more safe, then the Warding at your Citie-gates.
and it will be more safe, then the Warding At your City gates.
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For this conscionable practise, will be your defence, and shall make your Citie strong, like that Citie in the Prophet, Eze: 48.30. &c. There shall be safetie round about,
For this conscionable practice, will be your defence, and shall make your city strong, like that city in the Prophet, Ezekiel: 48.30. etc. There shall be safety round about,
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and upon every Gate shall be written, The Lord is there. and upon every Gate shall be written, The Lord is there.
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HOSEA 4.1.2. Heare the Word of the Lord, yee Children of Israel:HOSEA 4.1.2. Hear the Word of the Lord, ye Children of Israel:
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for the Lord hath a Controversie with the Inhabitants of the Land, because there is no truth,
for the Lord hath a Controversy with the Inhabitants of the Land, Because there is no truth,
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nor mercy, nor knowledge of God in the Land.
nor mercy, nor knowledge of God in the Land.
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By swearing and lying, and killing and stealing, and committing adultery, they breake out, and bloud toucheth bloud.
By swearing and lying, and killing and stealing, and committing adultery, they break out, and blood touches blood.
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WEE haue beene upon the Watch-Tower, and haue seene a Cloud from the Sea: The signes of a comming Evill haue easily beene discovered and observed.we have been upon the Watch-Tower, and have seen a Cloud from the Sea: The Signs of a coming Evil have Easily been discovered and observed.
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Wee finde the Lord is displeased, for he hath exprest his anger;
we find the Lord is displeased, for he hath expressed his anger;
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now a good Method and our owne wisedome will both lead us, to find the cause of his displeasure;
now a good Method and our own Wisdom will both led us, to find the cause of his displeasure;
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for he is just, and will not be offended, unlesse provoked. Here is a Parallel; God is at Controversie with Israel, and the reason of that Controversie.
for he is just, and will not be offended, unless provoked. Here is a Parallel; God is At Controversy with Israel, and the reason of that Controversy.
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The Sermon was preached at that time when bloud touched bloud, (if we may so interpret that phrase in the second verse) when they did bandy for the Scepter,
The Sermon was preached At that time when blood touched blood, (if we may so interpret that phrase in the second verse) when they did bandy for the Sceptre,
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and the Kingdome was gamed for by the sharpest weapon; that time, when they waded through the bloud of one another to the Throne:
and the Kingdom was gamed for by the Sharpest weapon; that time, when they waded through the blood of one Another to the Throne:
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as the Tragicall History of Zachariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea, is recorded, 2 King. 15.
as the Tragical History of Zachariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea, is recorded, 2 King. 15.
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'Tis a judiciall Act, the Prophet hath a faciall office, and is besides a pleader, God sits Iudge, and pronounceth sentence.
It's a judicial Act, the Prophet hath a faciall office, and is beside a pleader, God sits Judge, and pronounceth sentence.
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The forme of proceeding is like processe ecclesiasticall;
The Form of proceeding is like process ecclesiastical;
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1. The Citation, verse the first. 2. A threefold accusation, in the foure first verses. 3. The sentence given, in the fift and the verses following.
1. The Citante, verse the First. 2. A threefold accusation, in the foure First Verses. 3. The sentence given, in the fift and the Verses following.
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But I will not uncover more than I purpose to make use of, the two first verses: In them we haue; 1. The Preface.
But I will not uncover more than I purpose to make use of, the two First Verses: In them we have; 1. The Preface.
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It is some great thing, Hosea entends to deliver, that he ushers it with such a forme, Heare the word of the Lord yee Children of Israel.
It is Some great thing, Hosea intends to deliver, that he ushers it with such a Form, Hear the word of the Lord ye Children of Israel.
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Some Casuists moue the Question, Whether a Preface may be used before a Sermon? And answere, that ordinarily it is not convenient,
some Casuists move the Question, Whither a Preface may be used before a Sermon? And answer, that ordinarily it is not convenient,
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as being not valued by Orators more solid, as being the emptie brag of men rather glorious than full,
as being not valued by Orators more solid, as being the empty brag of men rather glorious than full,
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as being if beside the purpose, against judgement, if agreeing with it, against the Rule of Method.
as being if beside the purpose, against judgement, if agreeing with it, against the Rule of Method.
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I consent, and like not the childish flourish, when by selecting a Proverb, Apophthegme, or Story, men thinke they cast a better dye and beautie upon the truth to be delivered.
I consent, and like not the childish flourish, when by selecting a Proverb, Apophthegm, or Story, men think they cast a better die and beauty upon the truth to be Delivered.
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That common usuall way of stopping the mouths of Cavillers, by a few set speeches,
That Common usual Way of stopping the mouths of Cavillers, by a few Set Speeches,
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and well compact phrases, gathered out of witty Poets or applausiue Orators, may haply betray wit,
and well compact phrases, gathered out of witty Poets or applausive Orators, may haply betray wit,
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but will together betray a weaknesse unfit for the Maiestie of divine doctrine;
but will together betray a weakness unfit for the Majesty of divine Doctrine;
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Chiefly when a Preface is used, as a Trumpet before a Puppet-play, the expectation makes it worse,
Chiefly when a Preface is used, as a Trumpet before a Puppet-play, the expectation makes it Worse,
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so much the worse as the Trumpet was lowder. Yet I would not deny briefe and occasionall insinuations, fit explications of Connexion and dependancie,
so much the Worse as the Trumpet was Louder. Yet I would not deny brief and occasional insinuations, fit explications of Connexion and dependency,
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and it cannot be unlawfull sometimes Captare benevolentiam, to widen the entrance for the message;
and it cannot be unlawful sometime Capture benevolentiam, to widen the Entrance for the message;
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So doth this Prophet endevour to make them attent, before he makes them acquainted with his Sermon.
So does this Prophet endeavour to make them attended, before he makes them acquainted with his Sermon.
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He had argued against their sinne, he had fore-told them of their danger, they continued secure,
He had argued against their sin, he had foretold them of their danger, they continued secure,
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now he Cites them to Gods barre, and while he calls them Children of Israel, he seasonably renews the memory of the Covenant, that the Preface might render them, not onely attent, but humble.
now he Cites them to God's bar, and while he calls them Children of Israel, he seasonably renews the memory of the Covenant, that the Preface might render them, not only attended, but humble.
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There may be sometimes a good use of Oratory and Preface;
There may be sometime a good use of Oratory and Preface;
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St. Paul beckens with his hand for silence, and the Liturgie of the primitiue Churches began with NONLATINALPHABET, to moue the people to attend, and continue reverent. 2. The Message.
Saint Paul beckons with his hand for silence, and the Liturgy of the primitive Churches began with, to move the people to attend, and continue reverend. 2. The Message.
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In that we consider these particulars;
In that we Consider these particulars;
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1. There is a Controversie: Heare yee the word of the Lord, for the Lord hath a Controversie.
1. There is a Controversy: Hear ye the word of the Lord, for the Lord hath a Controversy.
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It is not I, but the Lord that expostulates with you; There is a suite of the Kings peace against you.
It is not I, but the Lord that expostulates with you; There is a suit of the Kings peace against you.
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God hath his action, or suite, or processe, or plea, against us; all those words are expressiue:
God hath his actium, or suit, or process, or plea, against us; all those words Are expressive:
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and God himselfe speakes in such a forme, My spirit shall not alwayes striue with man. Gen. 6.3. 2. The partyes in the Controversie;
and God himself speaks in such a Form, My Spirit shall not always strive with man. Gen. 6.3. 2. The parties in the Controversy;
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God with the Inhabitants of the Land. That giues at least an oblique and tacite touch upon their ingratitude,
God with the Inhabitants of the Land. That gives At least an oblique and tacit touch upon their ingratitude,
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and Gods goodnesse, they were still Inhabitants of that Land which they had forfeited. 3. The cause of the Controversie:
and God's Goodness, they were still Inhabitants of that Land which they had forfeited. 3. The cause of the Controversy:
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Because there is no truth, nor mercy, &c. The forme is thus, in the Civilians instance;Because there is no truth, nor mercy, etc. The Form is thus, in the Civilians instance;
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Titius and Maevius contract and agree, Maevius breakes the Articles contracted, Titius sues him. God had covenanted with Israel, Israel stipulated;Titius and Maevius contract and agree, Maevius breaks the Articles contracted, Titius sues him. God had covenanted with Israel, Israel stipulated;
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The Covenant on the part of God was performed, They were Inhabitants at present of the promised Land;
The Covenant on the part of God was performed, They were Inhabitants At present of the promised Land;
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on Israels part it held not; The breach is objected. 1. Their sinnes. 2. The Aggravations. 1. Their sinnes; of omission and commission 1. Of omission;
on Israel's part it held not; The breach is objected. 1. Their Sins. 2. The Aggravations. 1. Their Sins; of omission and commission 1. Of omission;
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1. No truth, that is, no civill Faith; for Emeth is not taken Metaphysically here. 2. No mercy, that is, no inward pittifulnesse, or outward relieving;
1. No truth, that is, no civil Faith; for Emeth is not taken Metaphysically Here. 2. No mercy, that is, no inward pittifulnesse, or outward relieving;
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for Chesed signifies both mercifulnesse and beneficence. 3. No knowledge of God, that is, neither feare nor reverence.
for Cheesed signifies both mercifulness and beneficence. 3. No knowledge of God, that is, neither Fear nor Reverence.
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So Thargum Ionathae renders it, Neque qui ambulent in timore domini;
So Targum Jonathae renders it, Neque qui ambulent in Timore domini;
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This summes up the other sinnes, they breake the Law, as if there were no God;
This sums up the other Sins, they break the Law, as if there were no God;
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there is no truth, nor mercy; there is no truth, nor mercy;
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in a word, to giue the ground of all, there is no knowledge of God in the Land. 2. Of Commission. 1. No truth, but, 1. Swearing.
in a word, to give the ground of all, there is no knowledge of God in the Land. 2. Of Commission. 1. No truth, but, 1. Swearing.
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2. Lying: Both to colour fraudulent and untrue dealings. 2. No mercy, but, 1. Quoad corpus, in respect of life and safetie; Killing.
2. Lying: Both to colour fraudulent and untrue dealings. 2. No mercy, but, 1. Quoad corpus, in respect of life and safety; Killing.
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2. Quoad bena, in respect of goods and estate, stealing. 3. Quoad famam, in respect of credit and reputation, Committing adultery.
2. Quoad bena, in respect of goods and estate, stealing. 3. Quoad famam, in respect of credit and reputation, Committing adultery.
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2. These were their sinnes, secondly, wee haue proposed the aggravations of their sinnes; 1. Their boldnesse in Sinning;
2. These were their Sins, secondly, we have proposed the aggravations of their Sins; 1. Their boldness in Sinning;
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They breake out, they doe Transire terminum, as the word notes, they goe over or beyond their bound.They break out, they do Transire Terminus, as the word notes, they go over or beyond their bound.
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No hedges of Law or Discipline could keepe them in order or quiet obedience. 2. The multitude of their sinnes;
No hedges of Law or Discipline could keep them in order or quiet Obedience. 2. The multitude of their Sins;
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Bloud toucheth bloud; NONLATINALPHABET, as in the translation of the Seventie. Ionathas giues a double sence; Generam filios ex uxoribus proximorum suorum, & aggregant peccata peccatis. Blood touches blood;, as in the Translation of the Seventie. Jonathan gives a double sense; Generam Sons ex uxoribus proximorum suorum, & aggregant Peccata peccatis.
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Aben-Ezra would restrain it to the sinne of frequent murders, the bloud of one slaine man touching the bloud of another slaine.Aben-ezra would restrain it to the sin of frequent murders, the blood of one slain man touching the blood of Another slain.
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But while the Thargum enterprets it of Incest, Aben-Ezra of Murther, they are both too strained;
But while the Targum enterprets it of Incest, Aben-ezra of Murder, they Are both too strained;
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but the minde of the Prophet seemes rather to denote their multitude, that sinnes were chained together, heaped upon one another, which is to haue the hands full of bloud, according to the phrase of another Prophet. Esa. 1.15. I haue kept you too long in the clearing of a Text not difficult, all that I entend to make use of in it, I shall reduce to one generall head;
but the mind of the Prophet seems rather to denote their multitude, that Sins were chained together, heaped upon one Another, which is to have the hands full of blood, according to the phrase of Another Prophet. Isaiah 1.15. I have kept you too long in the clearing of a Text not difficult, all that I intend to make use of in it, I shall reduce to one general head;
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That sinne causeth Gods Controversie with a Land. The Scripture abounds in the proofe of this doctrine.
That sin Causes God's Controversy with a Land. The Scripture abounds in the proof of this Doctrine.
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Heare yee, O mountaines, the Lords Controversie, and yee strong foundations of the earth, for the Lord hath a controversie with his people, Hear ye, Oh Mountains, the lords Controversy, and ye strong foundations of the earth, for the Lord hath a controversy with his people,
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and he will pleade with Israel. But wherefore is the suit? or how occasioned? The Lord doth not quarrel,and he will plead with Israel. But Wherefore is the suit? or how occasioned? The Lord does not quarrel,
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but their ingratefulnesse and rebellion, forceth a Complaint: Oh my people, what haue I done unto thee!
but their ingratefulness and rebellion, forceth a Complaint: O my people, what have I done unto thee!
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and wherein haue I wearied thee? testifie against me. Thus we finde Hosea's Sermon in the mouth of Micah, Mic. 6.2.3.and wherein have I wearied thee? testify against me. Thus we find Hosea's Sermon in the Mouth of micah, Mic. 6.2.3.
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And before that, the same Hosea had delivered the same message: Plead with your mother, plead:
And before that, the same Hosea had Delivered the same message: Plead with your mother, plead:
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for she is not my wife, neither am I her husband; and the reason was, because her adulteries were betweene her breasts. Hos. 2.2.for she is not my wife, neither am I her husband; and the reason was, Because her adulteries were between her breasts. Hos. 2.2.
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And though Ieremiah laments Gods stroake, he cannot challenge Gods Iustice, but every where cleares that:
And though Jeremiah laments God's stroke, he cannot challenge God's justice, but every where clears that:
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For the multitude of her transgressions, her children are gone into Captivitie. Lam. 1.5. The joy of our heart is ceased, our dance is turned into mourning: For the multitude of her transgressions, her children Are gone into Captivity. Lam. 1.5. The joy of our heart is ceased, our dance is turned into mourning:
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the Crowne is fallen from our head, woe unto us that wee haue sinned. Lam. 5.15.16. David is expresse:the Crown is fallen from our head, woe unto us that we have sinned. Lam. 5.15.16. David is express:
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Fooles, because of their transgression, are afflicted. Psal. 107.17. •e not presse more testimonies, yet they are not unneedfull, to answere proud mans Question.Fools, Because of their Transgression, Are afflicted. Psalm 107.17. •e not press more testimonies, yet they Are not unneedful, to answer proud men Question.
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Rebellious man, sometimes questions Gods dealings, and God answers, If thou say in thy heart,
Rebellious man, sometime questions God's dealings, and God answers, If thou say in thy heart,
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Wherefore come these things upon mee? For the greatnesse of thine iniquitie, are thy skirts discovered, and thy heeles made bare. Ierem. 13.22.Wherefore come these things upon me? For the greatness of thine iniquity, Are thy skirts discovered, and thy heals made bore. Jeremiah 13.22.
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But we shall see it more confirmed, if we touch at the grounds of this Truth.
But we shall see it more confirmed, if we touch At the grounds of this Truth.
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1. Sinne breakes Covenant, and therefore no wonder it procureth a suite. When God Covenants, he Articles with man;
1. Sin breaks Covenant, and Therefore no wonder it procureth a suit. When God Covenants, he Articles with man;
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He sets a Law, and Articles for obedience; sinne is, NONLATINALPHABET, a transgression of Articles, a departure from the Set-Law;
He sets a Law, and Articles for Obedience; sin is,, a Transgression of Articles, a departure from the Set-Law;
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and God must needs be offended at such a Breach.
and God must needs be offended At such a Breach.
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2. Sinne breakes love-tyes, and when sacred relations are slighted, it not barely occasions but provokes unto a suit.
2. Sin breaks love-tyes, and when sacred relations Are slighted, it not barely occasions but provokes unto a suit.
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For the bond of friendship, for the sake of a knowne amitie, God would not haue sinne entertained of his Leaguers:
For the bound of friendship, for the sake of a known amity, God would not have sin entertained of his Leaguers:
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but when sinne is welcom'd, it separates God; Your iniquities haue separated between you and your God;
but when sin is welcomed, it separates God; Your iniquities have separated between you and your God;
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he was you God in an holy relation, but iniquitie hath put a distance, he becomes a stranger, that was wont to entertaine you friendly;
he was you God in an holy Relation, but iniquity hath put a distance, he becomes a stranger, that was wont to entertain you friendly;
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he that was wont to afford a smiling face, now distasts you, your sinnes haue hid his face from you: Esay 59.2. Gods dealings with man are expressed in his owne expression, of his carriage toward Ephraim, Hos. 11.4. He drawes us with cords of a man, with bands of loue, deales gently with us, not tyrannically;
he that was wont to afford a smiling face, now distastes you, your Sins have hid his face from you: Isaiah 59.2. God's dealings with man Are expressed in his own expression, of his carriage towards Ephraim, Hos. 11.4. He draws us with cords of a man, with bans of love, deals gently with us, not tyrannically;
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he is to us, as they that take off the yoke, he is wise and pittifull to ease us when over-wearied;
he is to us, as they that take off the yoke, he is wise and pitiful to ease us when overwearied;
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and hee layes meate unto us, he is plentifull and provident for our necessities: these are tyes of loue;
and he lays meat unto us, he is plentiful and provident for our necessities: these Are ties of love;
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and God so speakes, as if he were not at quiet within himselfe, as being just, yet loth to be severe;
and God so speaks, as if he were not At quiet within himself, as being just, yet loath to be severe;
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710
How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah? Ephraim hath deserved Sodoms destruction,How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah? Ephraim hath deserved Sodom's destruction,
c-crq vmb pns11 vvi pno21 a-acp, np1? q-crq vmb pns11 vvi pno21, np1? q-crq vmb pns11 vvi pno21 p-acp np1? np1 vhz vvn n2 n1,
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711
but the Lords repentings are kindled together.
but the lords repentings Are kindled together.
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What then Shall Ephraim? Shall Israel be secure? Nay, if wee are bent to back sliding from him, He will haue a controversie, as is plainly enough discovered in the second verse of the twelfth Chapter of the same Hosea.
What then Shall Ephraim? Shall Israel be secure? Nay, if we Are bent to back sliding from him, He will have a controversy, as is plainly enough discovered in the second verse of the twelfth Chapter of the same Hosea.
q-crq av vmb np1? vmb np1 vbi j? uh-x, cs pns12 vbr vvn p-acp av vvg p-acp pno31, pns31 vmb vhi dt n1, c-acp vbz av-j av-d vvn p-acp dt ord n1 pp-f dt ord n1 pp-f dt d np1.
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2. Sinne is offensive unto God, and so it becomes an action of trespasse.
2. Sin is offensive unto God, and so it becomes an actium of trespass.
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714
There are bonds of neighbourhood, and in respect of the keeping of these, we are said to bee righteous unto one another,
There Are bonds of neighbourhood, and in respect of the keeping of these, we Are said to be righteous unto one Another,
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715
and an offence against these, is called an unrighteousnesse, as being a trespasse against the rights of another;
and an offence against these, is called an unrighteousness, as being a trespass against the rights of Another;
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716
now the plea that ariseth from this, is called an action of trespasse.
now the plea that arises from this, is called an actium of trespass.
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Sinne is not onely an NONLATINALPHABET, a transgrossion against Covenant, but also an NONLATINALPHABET, an unrighteousnesse, that which offends God.
Sin is not only an, a transgrossion against Covenant, but also an, an unrighteousness, that which offends God.
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God is holy, sinne makes us nastie; God endures not such, but hath his controversie, his action of trespasse against them.
God is holy, sin makes us nasty; God endures not such, but hath his controversy, his actium of trespass against them.
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719
4. Sinne dishonours God, that as it were he loses by it, and therefore hath an action of dammage.
4. Sin dishonours God, that as it were he loses by it, and Therefore hath an actium of damage.
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720
The dammage is that which the Iurors giue up in their verdict, as an expense recoverable.
The damage is that which the Jurors give up in their verdict, as an expense recoverable.
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721
That word which is used among some parts of our English Nation, skath, seemes to come of the Germane word, Schad; and that of the Hebrew NONLATINALPHABET, schadad, hee wasted.
That word which is used among Some parts of our English nation, skath, seems to come of the Germane word, Shad; and that of the Hebrew, schadad, he wasted.
cst n1 r-crq vbz vvn p-acp d n2 pp-f po12 np1 n1, zz, vvz pc-acp vvi pp-f dt j n1, np1; cc d pp-f dt njp, fw-es, pns31 vvd.
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722
But thus properly it cannot be spoken concerning God, for as our goodnes extends not to him,
But thus properly it cannot be spoken Concerning God, for as our Goodness extends not to him,
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so our sinne can make no wast upon him. We cannot make him lesse excellent, or lesse glorious;
so our sin can make no waste upon him. We cannot make him less excellent, or less glorious;
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so that on the part of God, there cannot be expensaelitis, as the Civilians speake;
so that on the part of God, there cannot be expensaelitis, as the Civilians speak;
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725
God can be no looser, yet unto our judgement of things, he complaines that he is dishonoured, that he is wearied by our sinnes.
God can be no looser, yet unto our judgement of things, he complains that he is dishonoured, that he is wearied by our Sins.
np1 vmb vbi dx jc, av p-acp po12 n1 pp-f n2, pns31 vvz cst pns31 vbz vvn, cst pns31 vbz vvn p-acp po12 n2.
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726
I haue not caused thee to serue with an offering, nor wearied thee with incense; I have not caused thee to serve with an offering, nor wearied thee with incense;
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but thou hast made me to serue with thy sinnes, thou hast wearied me with thine iniquities, Esay 43.23.24. In this sense, God is dammaged, and hath his action.but thou hast made me to serve with thy Sins, thou hast wearied me with thine iniquities, Isaiah 43.23.24. In this sense, God is damaged, and hath his actium.
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728
I hasten to the application in two uses.
I hasten to the application in two uses.
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729
1. Ʋse. If sinne be the cause of Gods controversie with a Land, we haue then found the reasons of Gods stroake on ours.
1. Ʋse. If sin be the cause of God's controversy with a Land, we have then found the Reasons of God's stroke on ours.
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730
We cannot but see that God is offended, he hath oft cited us, sometimes attached us with arrests, & proceeded against us.
We cannot but see that God is offended, he hath oft cited us, sometime attached us with arrests, & proceeded against us.
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731
A little observation will tell us, and we need no more knowledge then the Egyptian Magicians had to discerne and say, This is the finger of God.
A little observation will tell us, and we need no more knowledge then the Egyptian Magicians had to discern and say, This is the finger of God.
dt j n1 vmb vvi pno12, cc pns12 vvb av-dx dc n1 cs dt jp n2 vhd pc-acp vvi cc vvi, d vbz dt n1 pp-f np1.
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732
And we may fitly use that speech of Moses, Numb. 16.46. There is wrath gone out from the Lord, the plague is begun.
And we may fitly use that speech of Moses, Numb. 16.46. There is wrath gone out from the Lord, the plague is begun.
cc pns12 vmb av-j vvi d n1 pp-f np1, j. crd. pc-acp vbz n1 vvn av p-acp dt n1, dt n1 vbz vvn.
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733
There is much wrath gone out, many plagues: decay of trading in a time of peace:
There is much wrath gone out, many plagues: decay of trading in a time of peace:
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734
generall poverty in all parts of the Land: great houses empty and decayed: distractions at the Holme: absence from publicke employments: errors in obtruded tenents.
general poverty in all parts of the Land: great houses empty and decayed: distractions At the Holm: absence from public employments: errors in obtruded tenants.
j n1 p-acp d n2 pp-f dt n1: j n2 j cc j-vvn: n2 p-acp dt n1: n1 p-acp j n2: n2 p-acp vvd n2.
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735
I will not unbutton Marius before the Senate to shew more skars;
I will not unbutton Marius before the Senate to show more skars;
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736
to shew which, were in stead of oratorie, Quid opus est verbis ubi vulnera clamant? wounds speake with a peircing Rhetoricke.
to show which, were in stead of oratory, Quid opus est verbis ubi vulnera clamant? wounds speak with a piercing Rhetoric.
pc-acp vvi r-crq, vbdr p-acp n1 pp-f n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-fr? n2 vvb p-acp dt j-vvg n1.
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737
Onely take notice of the pestilence, 'tis much abroad, and now come neare to us in these more Northern parts.
Only take notice of the pestilence, it's much abroad, and now come near to us in these more Northern parts.
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738
Is God unjust? or haue wee not merited what we feele? Nay; wee will cleare him, while we condemne our selues:
Is God unjust? or have we not merited what we feel? Nay; we will clear him, while we condemn our selves:
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739
For the transgression of Iacob is all this, and for the sinnes of the house of Israel, Mic. 1.5. Sinne and punishment are inseparable;For the Transgression of Iacob is all this, and for the Sins of the house of Israel, Mic. 1.5. Sin and punishment Are inseparable;
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740
and to righteousnesse and sinne doth Salomon resolue the exaltation and ruine of a people; Pro. 14.34. Righteousnesse exalteth a Nation, but sin is a Reproach to any people.
and to righteousness and sin does Solomon resolve the exaltation and ruin of a people; Pro 14.34. Righteousness Exalteth a nation, but since is a Reproach to any people.
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741
I know that no time hath beene without Complaints, and every age hath still beene thought the worst,
I know that no time hath been without Complaints, and every age hath still been Thought the worst,
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742
so that it hath beene the glory of every one that hath thought himselfe eloquent and able to speake, to speake against the time.
so that it hath been the glory of every one that hath Thought himself eloquent and able to speak, to speak against the time.
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743
I loue not peevish and unnecessary aggravations, for it is easie to accuse and make a Satyr. Yet it is not lawfull to cover our sinnes,
I love not peevish and unnecessary aggravations, for it is easy to accuse and make a Satyr. Yet it is not lawful to cover our Sins,
pns11 vvb xx j cc j n2, c-acp pn31 vbz j pc-acp vvi cc vvi dt n1. av pn31 vbz xx j pc-acp vvi po12 n2,
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neither is it more unlawfull than unprofitable, for he that covereth his sinnes shall not prosper;
neither is it more unlawful than unprofitable, for he that Covereth his Sins shall not prosper;
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745
The rule is no lesse true of nationall than of personall sinnes; oh that wee could so take notice of sinnes, as to grieue for them!
The Rule is no less true of national than of personal Sins; o that we could so take notice of Sins, as to grieve for them!
dt n1 vbz av-dx av-dc j pp-f j cs pp-f j n2; uh cst pns12 vmd av vvi n1 pp-f n2, c-acp pc-acp vvi p-acp pno32!
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746
so to discover them as to remoue them. Every age hath beene accounted worst, ours is truely so.
so to discover them as to remove them. Every age hath been accounted worst, ours is truly so.
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747
You will consent unto it, if you turne over the leaues of Histories, the Records of former times,
You will consent unto it, if you turn over the leaves of Histories, the Records of former times,
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748
and compare age with age, sinnes with sinnes;
and compare age with age, Sins with Sins;
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749
What care, what light, what meanes, haue wee sinned against? Our Dunghill hath sent forth a greater stench, a worse savour, by how much the Sunne hath more and longer shone upon it;
What care, what Light, what means, have we sinned against? Our Dunghill hath sent forth a greater stench, a Worse savour, by how much the Sun hath more and longer shone upon it;
q-crq n1, r-crq n1, r-crq vvz, vhb pns12 vvn p-acp? po12 n1 vhz vvn av dt jc n1, dt jc n1, p-acp c-crq av-d dt n1 vhz n1 cc av-jc vvn p-acp pn31;
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750
and we are therefore worse, because we might haue beene better.
and we Are Therefore Worse, Because we might have been better.
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751
It were profitable to spend sometime upon History and Comparison, but I cannot entend that worke,
It were profitable to spend sometime upon History and Comparison, but I cannot intend that work,
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752
because the method of the Text leades me to another; to the discovery of our sinnes, by those of Israel; and in that same order,
Because the method of the Text leads me to Another; to the discovery of our Sins, by those of Israel; and in that same order,
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753
first of our sinnes, secondly, of the aggravations. 1. Our sinnes of omission, parallel, if not much exceed theirs.
First of our Sins, secondly, of the aggravations. 1. Our Sins of omission, parallel, if not much exceed theirs.
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754
1. There is no Truth; Terras Astraea reliquit, sweet Truth together with righteous dealing hath well-nigh forsaken us.
1. There is no Truth; Terras Astraea reliquit, sweet Truth together with righteous dealing hath well-nigh forsaken us.
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755
Where shall we seeke for Truth, with hope or incouragement to finde it? Not in the Court, there they tread upon one anothers breasts to rise;
Where shall we seek for Truth, with hope or encouragement to find it? Not in the Court, there they tread upon one another's breasts to rise;
q-crq vmb pns12 vvi p-acp n1, p-acp n1 cc n1 pc-acp vvi pn31? xx p-acp dt n1, a-acp pns32 vvb p-acp pi ng1-jn n2 pc-acp vvi;
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756
not in Cities, there they bargaine away their Consciences;
not in Cities, there they bargain away their Consciences;
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757
Not in the Country, there the plaine haue learned to deceiue, and more easily to deceiue because more plaine;
Not in the Country, there the plain have learned to deceive, and more Easily to deceive Because more plain;
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758
wee cannot finde Truth in fields, in shops, nay (which is the heavy misery of Apostatizing times) scarce in our Pulpits.
we cannot find Truth in fields, in shops, nay (which is the heavy misery of Apostatizing times) scarce in our Pulpits.
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759
Ah! Beloved, how unanswerable are wee to the Gospell of Truth, to the way of Truth made knowne unto us? Our tongues haue little Truth in their ordinary expression, 'tis the onely age of Complement and formall protestations,
Ah! beloved, how unanswerable Are we to the Gospel of Truth, to the Way of Truth made known unto us? Our tongues have little Truth in their ordinary expression, it's the only age of Compliment and formal protestations,
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760
when men sell words at a cheape price, and thinke it enough to speake well, as if man were made for nothing but a promise.
when men fell words At a cheap price, and think it enough to speak well, as if man were made for nothing but a promise.
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761
There is as little in our hands, why else doe we handle the false measures and ballances of deceit? But the heart is the store-house of unfaithfulnesse, men are of double mindes,
There is as little in our hands, why Else do we handle the false measures and balances of deceit? But the heart is the storehouse of unfaithfulness, men Are of double minds,
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762
and therefore no wonder if of double dealings; rather Foxes than men, full of craftinesse and deceit.
and Therefore no wonder if of double dealings; rather Foxes than men, full of craftiness and deceit.
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763
2. There is no Mercy. Mercy which is that sweet bond of amitie, and fastens man to man;
2. There is no Mercy. Mercy which is that sweet bound of amity, and fastens man to man;
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764
That which hath the promise, To the mercifull thou wilt shew thy selfe mercifull;
That which hath the promise, To the merciful thou wilt show thy self merciful;
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765
That which our Saviour commended in the Parable as highly pleasing unto God, Mercy is neglected.
That which our Saviour commended in the Parable as highly pleasing unto God, Mercy is neglected.
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766
There is no mercy in our Censures, while we sit Iudges over every mans actions, and taxe them, yea condemne them without hearing.
There is no mercy in our Censures, while we fit Judges over every men actions, and Tax them, yea condemn them without hearing.
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767
It is commonly the disease of weake unbusied people, who being not furnished with abilitie for other employment,
It is commonly the disease of weak unbusied people, who being not furnished with ability for other employment,
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768
nor with conscience to be much in their owne watch, delight to be doing what is most easie, to censure others.
nor with conscience to be much in their own watch, delight to be doing what is most easy, to censure Others.
ccx p-acp n1 pc-acp vbi av-d p-acp po32 d n1, vvb pc-acp vbi vdg q-crq vbz av-ds j, pc-acp vvi n2-jn.
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769
Who shall liue free and untainted, if such undiscerning men haue the chaire, and giue the sentence? There is no mercy in our Reports, we care not how we wound the reputations and teare the credits of men not offending.
Who shall live free and untainted, if such undiscerning men have the chair, and give the sentence? There is no mercy in our Reports, we care not how we wound the reputations and tear the credits of men not offending.
q-crq vmb vvi j cc j, cs d j n2 vhb dt n1, cc vvi dt n1? pc-acp vbz dx n1 p-acp po12 n2, pns12 vvb xx c-crq pns12 vvb dt n2 cc vvi dt n2 pp-f n2 xx vvg.
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There is but little charitie, where there is an aptnesse to entertaine all loose and scandalous reports,
There is but little charity, where there is an aptness to entertain all lose and scandalous reports,
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and to scatter them as busily, as wee greedily entertaind them.
and to scatter them as busily, as we greedily entertained them.
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There is no mercy in our dealings, witnesse the poore neglected, miserably neglected by you that haue the charge and power in your hands to relieue them, notwithstanding his Majesties late Injunctions, and the extreame necessitie;
There is no mercy in our dealings, witness the poor neglected, miserably neglected by you that have the charge and power in your hands to relieve them, notwithstanding his Majesties late Injunctions, and the extreme necessity;
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that I name not other kindes of unmercifulnesse, wherein men shew themselues Tygers and Wolues, rather than men.
that I name not other Kinds of unmercifulness, wherein men show themselves Tigers and Wolves, rather than men.
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3. There is no knowledge of God in the Land. It is a knowing time, and men abound in Science;
3. There is no knowledge of God in the Land. It is a knowing time, and men abound in Science;
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but who knowes God rightly? The prophane know him not, else they would not dare to prophane him in his Name, in his Ordinances, in the time of his worship.
but who knows God rightly? The profane know him not, Else they would not Dare to profane him in his Name, in his Ordinances, in the time of his worship.
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The mercilesse know him not, they would else extend their bowells of mercy. The deceitfull know him not, they would else follow Truth.
The merciless know him not, they would Else extend their bowels of mercy. The deceitful know him not, they would Else follow Truth.
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But briefly, our want of obedience argues our want of knowledge of him;
But briefly, our want of Obedience argues our want of knowledge of him;
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and therefore the Apostle joynes them, and explicates the one by the other, 2 Thes. 1.8. The Lord Iesus shall be revealed from heaven in flaming fire, taking vengeance on them that know not God, that obey not the Gospel of our Lord Iesus Christ.
and Therefore the Apostle joins them, and explicates the one by the other, 2 Thebes 1.8. The Lord Iesus shall be revealed from heaven in flaming fire, taking vengeance on them that know not God, that obey not the Gospel of our Lord Iesus christ.
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2. Our sinnes of Commission are likewise in the parallel. 1. Against Truth: 1. There is swearing. Men vie oaths with words;
2. Our Sins of Commission Are likewise in the parallel. 1. Against Truth: 1. There is swearing. Men vie Oaths with words;
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and are then most wittie, when they can sweare with the best invention. The godly mans Character is, that he feares an Oath, Eccles. 9.2.
and Are then most witty, when they can swear with the best invention. The godly men Character is, that he fears an Oath, Eccles. 9.2.
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But your ordinary use witnesseth, you doe but too much loue them. Foule mouths! that dare with those tongues blaspheme God, which were given therewith to blesse him.
But your ordinary use Witnesseth, you do but too much love them. Foul mouths! that Dare with those tongues Blaspheme God, which were given therewith to bless him.
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Oaths, new, invented, high, rash, solemne, against Conscience, are every day heaped. May wee not feare the truth of that threat, Ierem. 23.10.
Oaths, new, invented, high, rash, solemn, against Conscience, Are every day heaped. May we not Fear the truth of that threat, Jeremiah 23.10.
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Because of swearing the Land shall mourne? Because of swearing the Land shall mourn?
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2. There is lying. Sure the Papists learned much doctrine from Plato, and more specially in that, That a lye might be lawfull, to saue a Citizen, or deceiue an enemy.
2. There is lying. Sure the Papists learned much Doctrine from Plato, and more specially in that, That a lie might be lawful, to save a Citizen, or deceive an enemy.
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Nature easily subscribes to this, and allowes of dissimulation as a necessary vertue for a man of businesse;
Nature Easily subscribes to this, and allows of dissimulation as a necessary virtue for a man of business;
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so our dealing is more dishonest than Machiavels rule, That fraud is detestable in other actions, but in Warre laudable.
so our dealing is more dishonest than Machiavels Rule, That fraud is detestable in other actions, but in War laudable.
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Vnjust men count it laudable in every action, and dare dissemble, not with men onely, but with their owne soules, with God;
Unjust men count it laudable in every actium, and Dare dissemble, not with men only, but with their own Souls, with God;
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and thinke they never worke wisely, but when, as it was the brag of Tiberius, they walke invisibly. Dissemblings are reall lyes;
and think they never work wisely, but when, as it was the brag of Tiberius, they walk invisibly. Dissemblings Are real lies;
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there is another distinction of them, Merry, officious, hurtfull; Some are patronized by some, but by strict rule they are all unlawfull.
there is Another distinction of them, Merry, officious, hurtful; some Are patronized by Some, but by strict Rule they Are all unlawful.
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But because I know the disease of the place where I speake, I will rather touch that, the wittie malicious lye of report.
But Because I know the disease of the place where I speak, I will rather touch that, the witty malicious lie of report.
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Men are like the Athenians still desirous of new matter, and are wittie onely in inventing.
Men Are like the Athenians still desirous of new matter, and Are witty only in inventing.
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There are a busie gadding generation, that are the Incendiaries the fire-brands of Parishes and neighbour-hoods, what they heare at one house, they broach at another with mixture and additions of their owne, to the breach of charitie and that peace, which wee labour to build up, by the Gospel of peace.
There Are a busy gadding generation, that Are the Incendiaries the firebrands of Parishes and neighbourhoods, what they hear At one house, they broach At Another with mixture and additions of their own, to the breach of charity and that peace, which we labour to built up, by the Gospel of peace.
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This is the wicked man that walks with a froward mouth, frowardnesse is in his heart, he deviseth mischiefe continually, he seweth discord. Prov. 6.12.14.
This is the wicked man that walks with a froward Mouth, frowardness is in his heart, he devises mischief continually, he seweth discord. Curae 6.12.14.
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But God will contend with such, for he hates them:
But God will contend with such, for he hates them:
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Of those seven things which are an abomination to the Lord, fiue meet in this man;
Of those seven things which Are an abomination to the Lord, fiue meet in this man;
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A lying tongue, An heart that deviseth wicked imaginations, Feet that be swift in running to mischiefe, A false witnesse that speaketh lyes, A lying tongue, an heart that devises wicked Imaginations, Feet that be swift in running to mischief, A false witness that speaks lies,
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and he that soweth discord among brethren: So Salomon reckons and discovers them: Pro. 6.16.17.18.19. 2. Against Mercy:and he that Soweth discord among brothers: So Solomon reckons and discovers them: Pro 6.16.17.18.19. 2. Against Mercy:
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1. There is killing. The Land reekes with bloud, many unseene and unrevenged murthers lye upon us. Bloud hath a voice;
1. There is killing. The Land reeks with blood, many unseen and unrevenged murders lie upon us. Blood hath a voice;
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The voice of thy brothers bloud cryeth unto me from the ground, Gen. 4.10.The voice of thy Brother's blood Cries unto me from the ground, Gen. 4.10.
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said God to the guiltie bloud-staind Cain. What should I speake of the murthers of the heart, unjust anger, hatred, envie? Of the outward murthers of the tongue, brawlings, revilings, cursings, slanderings? Of the hand, the murther of the body, the murther of the soules of others? neither time,
said God to the guilty bloodstained Cain. What should I speak of the murders of the heart, unjust anger, hatred, envy? Of the outward murders of the tongue, brawlings, revilings, cursings, slanderings? Of the hand, the murder of the body, the murder of the Souls of Others? neither time,
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nor I thinke the Text would admit of enlargement upon such a method. It is the shedding of bloud is here indited.
nor I think the Text would admit of enlargement upon such a method. It is the shedding of blood is Here Indited.
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2. There is stealing. Thefts are as various as mens businesses, and inventions to pervert and abuse businesse.
2. There is stealing. Thefts Are as various as men's businesses, and Inventions to pervert and abuse business.
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It were not unfit on a day when we are before the Barre, to arraigne the noted theife, the civill theife, the Church theife;
It were not unfit on a day when we Are before the Bar, to arraign the noted thief, the civil thief, the Church thief;
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but it were to be wittie rather than serious, and the majestie of a Sermon admits not of triflings.
but it were to be witty rather than serious, and the majesty of a Sermon admits not of triflings.
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Onely I would such whom it concernes would in the feare of God take notice, how both odious and dangerous, deceit in our Callings, and oppression, are.
Only I would such whom it concerns would in the Fear of God take notice, how both odious and dangerous, deceit in our Callings, and oppression, Are.
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A false ballance is an abomination to the Lord, Prov. 11.1. But more expressely in the Prophet Amos, Chap. 8.4.5.6.7. Heare this, O yee that swallow up the needy, even to make the poore of the Land to fayle; A false balance is an abomination to the Lord, Curae 11.1. But more expressly in the Prophet Amos, Chap. 8.4.5.6.7. Hear this, Oh ye that swallow up the needy, even to make the poor of the Land to fail;
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saying, When will the new Moone be gone, that we may sell Corne? and the Sabbath that we may set forth Wheate, making the Ephah small and the Shekel great, (selling a little measure for a great price) and falsifying the ballances by deceit? That we may buy the poore for silver,
saying, When will the new Moon be gone, that we may fell Corn? and the Sabbath that we may Set forth Wheat, making the Ephah small and the Shekel great, (selling a little measure for a great price) and falsifying the balances by deceit? That we may buy the poor for silver,
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and the needie for a payre of shooes; yea and sell the refuse of the Wheat. and the needy for a pair of shoes; yea and fell the refuse of the Wheat.
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But heare and tremble at the doome;
But hear and tremble At the doom;
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The Lord hath sworne by the excellencie of Iacob, surely I will never forget any of their workes: The Lord hath sworn by the excellency of Iacob, surely I will never forget any of their works:
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shall not the Land tremble for this? Let oppressors be warned, that are wont to grind the faces of the poore.shall not the Land tremble for this? Let Oppressors's be warned, that Are wont to grind the faces of the poor.
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3. There is committing Adultery. The breach of Chastitie is by many wayes:
3. There is committing Adultery. The breach of Chastity is by many ways:
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uncleannesse is that filthy, yet generall sinne that makes the Land yeeld a stench into the nosthrills of God, multitudes of families being polluted with a bastard brood.
uncleanness is that filthy, yet general sin that makes the Land yield a stench into the nostrils of God, Multitudes of families being polluted with a bastard brood.
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It would offend you, to be led with Ezekiel into the Chambers; and it cannot but be irksome to know, that in a Land where the pure Gospel is taught, there should be stewes,
It would offend you, to be led with Ezekielem into the Chambers; and it cannot but be irksome to know, that in a Land where the pure Gospel is taught, there should be Stews,
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like the close Cells of Tyberius in his filthy obscure Capraea. Tis a sinne too much neglected, by them that haue power to punish it,
like the close Cells of Tiberius in his filthy Obscure Capraea. This a sin too much neglected, by them that have power to Punish it,
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but however, such shall not goe unpenanced; for God hath threatned, Whore-mongers and Adulterers God will judge.
but however, such shall not go unpenanced; for God hath threatened, Whoremongers and Adulterers God will judge.
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Israel joyned himselfe unto Baal-peor, and the anger of the Lord was kindled against Israel. Num. 25.3.Israel joined himself unto Baal-peor, and the anger of the Lord was kindled against Israel. Num. 25.3.
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Baal-peor is thought by Origen, Ierom, Isidore, and some others, to be that uncleane Priapus, and called by the Latines Idolum Tentiginis: I rather consent to that opinion, (besides the whole Story which is plaine to proue it,) because of that word in the verse, Israel joyned himselfe: the word NONLATINALPHABET signifies such a joyning as in the yoke,Baal-peor is Thought by Origen, Jerom, Isidore, and Some Others, to be that unclean Priapus, and called by the Latins Idolum Tentiginis: I rather consent to that opinion, (beside the Whole Story which is plain to prove it,) Because of that word in the verse, Israel joined himself: the word signifies such a joining as in the yoke,
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and therefore the Apostle having respect to this word, renders it, NONLATINALPHABET, be not unequally yoked, 2 Cor. 6.14. yet it is taken also to expresse filthinesse:
and Therefore the Apostle having respect to this word, renders it,, be not unequally yoked, 2 Cor. 6.14. yet it is taken also to express filthiness:
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and therefore the Prophets in detestation of this Idol, use another word, and call it Shame; Hos. 9.10. They went to Baal-peor, and separated themselues unto that Bosheth, unto that shame. Which the Thargum Ionathae renders yet more plainely;
and Therefore the prophets in detestation of this Idol, use Another word, and call it Shame; Hos. 9.10. They went to Baal-peor, and separated themselves unto that Bosheth, unto that shame. Which the Targum Jonathae renders yet more plainly;
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And separated themselues Ad illud pudendum Idolum. And separated themselves Ad illud pudendum Idolum.
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So wee haue the word likewise Ierem. 11.13, Yee set up Altars to that shamefull thing, even unto Baal.
So we have the word likewise Jeremiah 11.13, Ye Set up Altars to that shameful thing, even unto Baal.
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And the Greeke Translators reade that place, 1 King. 18.25. Elijah said to the Prophets of shame.
And the Greek Translators read that place, 1 King. 18.25. Elijah said to the prophets of shame.
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Thus it appeares, Israels sinne besides Idolatry was uncleannesse; But doth God suffer it? It is added;
Thus it appears, Israel's sin beside Idolatry was uncleanness; But does God suffer it? It is added;
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Israel joyned himselfe unto Baal-peor, and the anger of the Lord was kindled against Israel. Tis that sinne which he will revenge, and severely.Israel joined himself unto Baal-peor, and the anger of the Lord was kindled against Israel. This that sin which he will revenge, and severely.
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So the forenamed place, Hos. 9.10. may be read in this sense, to signifie the punishment which God will inflict:
So the forenamed place, Hos. 9.10. may be read in this sense, to signify the punishment which God will inflict:
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They went to Baal-peor, and separated themselues NONLATINALPHABET to shame, that is, to their owne shame. I the rather enlarged my selfe upon this,They went to Baal-peor, and separated themselves to shame, that is, to their own shame. I the rather enlarged my self upon this,
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because the sinne hath some pleaders and patrons, as if it were veniall, and not so hainous as severer Preachers seeme to make it.
Because the sin hath Some pleaders and Patrons, as if it were venial, and not so heinous as severer Preachers seem to make it.
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But as it was spoken in another case, Ah! Let Baal plead for himselfe. To defend unchastitie in the least measure, were to be a Baud to prostitutes.
But as it was spoken in Another case, Ah! Let Baal plead for himself. To defend unchastity in the least measure, were to be a Baud to prostitutes.
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They are loose, ungovernd, wanton times;
They Are lose, ungovernd, wanton times;
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wee may feare God may send a sweeping destruction, to make cleane a loathsome, nastie, foul-spotted people.
we may Fear God may send a sweeping destruction, to make clean a loathsome, nasty, foul-spotted people.
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2. Thus wee see in them the parallel of our sinnes; secondly, let us now take notice of their, of our aggravations. 1. Our boldnesse in sinning.
2. Thus we see in them the parallel of our Sins; secondly, let us now take notice of their, of our aggravations. 1. Our boldness in sinning.
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Wee breake out, no bonds, no Law, no discipline restraines us:we break out, no bonds, no Law, no discipline restrains us:
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But as we haue seene a mightie furious Torrent, when the proud waues grow strong with the addition of new waters, it swells over the bankes, makes breaches,
But as we have seen a mighty furious Torrent, when the proud waves grow strong with the addition of new waters, it Swells over the banks, makes Breaches,
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and rushes over what ever lyes to hinder the course;
and Rushes over what ever lies to hinder the course;
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So, and much more are wee mad after sinne, and neglect all Law made to oppose or curb our violence.
So, and much more Are we mad After sin, and neglect all Law made to oppose or curb our violence.
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I thinke that it is the Metaphor, the Prophet here useth, They breake out. Iob hath another,
I think that it is the Metaphor, the Prophet Here uses, They break out. Job hath Another,
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and a fit one, of the Horse prepared to the Battell, it cares not for the noyse of the Trumpets,
and a fit one, of the Horse prepared to the Battle, it Cares not for the noise of the Trumpets,
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for the clattering of weapons and armour, for the confused Cryes of men wounded, but ventures on without feare; for the clattering of weapons and armour, for the confused Cries of men wounded, but ventures on without Fear;
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So the bold sinner rushes upon evill, and cares onely to sinne, without feare of an after-reckoning.
So the bold sinner Rushes upon evil, and Cares only to sin, without Fear of an After reckon.
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Men are not now bashfull to offend, but though wicked workes are called workes of darkenes, they are committed in the day, in the sight of the Sunne.
Men Are not now bashful to offend, but though wicked works Are called works of darkness, they Are committed in the day, in the sighed of the Sun.
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It aggravated the fault of Absolom, that he lay with his Fathers Concubines before all the people;
It aggravated the fault of Absalom, that he lay with his Father's Concubines before all the people;
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That Zimri and Cosbi worshipped Peor before the face of Moses in the sight of all the Congregation.
That Zimri and Cozbi worshipped Peor before the face of Moses in the sighed of all the Congregation.
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Heretofore men blushed when they sinned;
Heretofore men blushed when they sinned;
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I haue heard men say, that the extortions of griping Officers were called Gratuities for expedition,
I have herd men say, that the extortions of gripping Officers were called Gratuities for expedition,
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but now those Wormes dare speake loud the language of Elyes sonnes:
but now those Worms Dare speak loud the language of Ely's Sons:
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If any say, Faile not to burne the fat presently, and then take as much as thy soule desireth:
If any say, Fail not to burn the fat presently, and then take as much as thy soul Desires:
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They are readie to answere, Nay but thou shalt giue it me now, and if not I will take it by force. 1 Sam. 2.16. The Apostle intimates, that shame attends sinne, What fruit had yee then of those things whereof yee are now ashamed? Rom. 6.21.
They Are ready to answer, Nay but thou shalt give it me now, and if not I will take it by force. 1 Sam. 2.16. The Apostle intimates, that shame attends sin, What fruit had ye then of those things whereof ye Are now ashamed? Rom. 6.21.
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But where is that ingenuitie which Paul found among the Romans? Where that modestie? Men are not ashamed of whoring, drinking, swearing, envying;
But where is that ingenuity which Paul found among the Romans? Where that modesty? Men Are not ashamed of whoring, drinking, swearing, envying;
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but as the Apostle in somewhat another sense, Gal. 5.19. Now the workes of the flesh are manifest.
but as the Apostle in somewhat Another sense, Gal. 5.19. Now the works of the Flesh Are manifest.
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Men sinne with courage, with confidence, with violence; They breake out. 2. Our multitude of sinnes, Bloud toucheth bloud, a generall profanenesse hath spread it selfe.
Men sin with courage, with confidence, with violence; They break out. 2. Our multitude of Sins, Blood touches blood, a general profaneness hath spread it self.
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The sinnes of former times were but as drops, or as small gliding brookes; ours as Torrents, broad deepe Chanells by the confluence of many waters.
The Sins of former times were but as drops, or as small gliding brooks; ours as Torrents, broad deep Channels by the confluence of many waters.
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Some men that are not old, remember, when Drunkards were as Owles gazed on and hooted at by boyes,
some men that Are not old, Remember, when Drunkards were as Owls gazed on and hooted At by boys,
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now every Alehouse hath a full croud, and (which I would the Magistrates that are present would take notice of) the Benches there are thronged,
now every Alehouse hath a full crowd, and (which I would the Magistrates that Are present would take notice of) the Benches there Are thronged,
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when sometimes the seates here are more emptie.
when sometime the seats Here Are more empty.
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Oaths were more rare, now they are vied with words, in a neglectiue manner men use them and forget that they use them.
Oaths were more rare, now they Are vied with words, in a neglective manner men use them and forget that they use them.
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It were not an easie matter to name those many sinnes that with ease are committed:
It were not an easy matter to name those many Sins that with ease Are committed:
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wastfulnesse, pride, wantonnesse, worldlinesse, contempt of the Word, slighting the Ordinances, and other the like, are beyond Arithmeticke.
wastefulness, pride, wantonness, worldliness, contempt of the Word, slighting the Ordinances, and other the like, Are beyond Arithmetic.
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I cannot marshall them into their rankes, because of the throng; Bloud toucheth bloud. 3. Wee are of Israel; El is the name of God;
I cannot marshal them into their ranks, Because of the throng; Blood touches blood. 3. we Are of Israel; El is the name of God;
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The name of God is named upon us. It were not so much for enemies, for strangers to offend;
The name of God is nam upon us. It were not so much for enemies, for Strangers to offend;
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but as we are, to offend, is not onely to displease, but to reproach our God.
but as we Are, to offend, is not only to displease, but to reproach our God.
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Tis the relation, that makes the dishonour redound to him. A foolish sonne dishonoureth his father, and is a shame to his mother:
This the Relation, that makes the dishonour redound to him. A foolish son Dishonors his father, and is a shame to his mother:
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and therefore a shame, because a sonne.
and Therefore a shame, Because a son.
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We all haue indignation at it, that we heare of some about us that liue disordered,
We all have Indignation At it, that we hear of Some about us that live disordered,
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but it doth not more particularly touch us then others;
but it does not more particularly touch us then Others;
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but if the sonne of any of us, should lead the disorder, this would touch with discredit, as well as indignation.
but if the son of any of us, should led the disorder, this would touch with discredit, as well as Indignation.
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It is our profession, our religion, which we are unanswerable unto, that dishonours God and aggravates our sinne.
It is our profession, our Religion, which we Are unanswerable unto, that dishonours God and aggravates our sin.
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Here is the strength of the aggravation, and motiue to repent;
Here is the strength of the aggravation, and motive to Repent;
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The name of Solomon is named upon the Shulamite; and therefore, Returne, returne O Shulamite, returne, returne. Cant. 6.13. God is named upon his people; Heare the word, O Israel. 4. We are Inhabitants;
The name of Solomon is nam upon the Shulamite; and Therefore, Return, return Oh Shulamite, return, return. Cant 6.13. God is nam upon his people; Hear the word, Oh Israel. 4. We Are Inhabitants;
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and what doth more aggravate sinne, then to sinne against strong engagements;
and what does more aggravate sin, then to sin against strong engagements;
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the Lord challenges such unkindnesse of unnaturalnesse, and exclaimes against it to the witnesse of insensible creatures;
the Lord challenges such unkindness of unnaturalness, and exclaims against it to the witness of insensible creatures;
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Heare O heavens, and giue eare O earth; I haue nourished and brought up children, and they haue rebelled against me. Esay 1.2. Bounty tyeth us to the observance of a benefactor:Hear Oh heavens, and give ear Oh earth; I have nourished and brought up children, and they have rebelled against me. Isaiah 1.2. Bounty tyeth us to the observance of a benefactor:
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what Land, a Land made happy by the Gospell, and a continued peace together with the Gospell, yet we rebell.
what Land, a Land made happy by the Gospel, and a continued peace together with the Gospel, yet we rebel.
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This is the last aggravation in the Text, The Lord hath a controversie with the Inhabitants of the Land. I haue done with the first,
This is the last aggravation in the Text, The Lord hath a controversy with the Inhabitants of the Land. I have done with the First,
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and proceed to a second application.
and proceed to a second application.
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2. Ʋse. As we haue found out, so let us endeavour to remoue the cause of wrath.
2. Ʋse. As we have found out, so let us endeavour to remove the cause of wrath.
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Punishment is the shadow while sinne stands unremoved; and if that be removed, this continues not.
Punishment is the shadow while sin Stands unremoved; and if that be removed, this continues not.
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The controversie is Gods, and it is not possible for us to resist God, he hath many wayes to plead his owne cause;
The controversy is God's, and it is not possible for us to resist God, he hath many ways to plead his own cause;
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to accomplish his fury, as himselfe speakes and useth that phrase. Ezek. 6.12. He that is farre off shall die of the pestilence, and hee that is neere shall fall by the sword;
to accomplish his fury, as himself speaks and uses that phrase. Ezekiel 6.12. He that is Far off shall die of the pestilence, and he that is near shall fallen by the sword;
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and he that remaines and is besieged shall die by the famine; thus will I accomplish my fury upon them. and he that remains and is besieged shall die by the famine; thus will I accomplish my fury upon them.
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To prevent such fury, men haue usually recourse unto their several strengths, for all men frame unto themselues some strength where they may refuge themselues from danger.
To prevent such fury, men have usually recourse unto their several strengths, for all men frame unto themselves Some strength where they may refuge themselves from danger.
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The Idolaters strength is his Idol, but that cannot deliver from God; and therefore it followes in the thirteenth verse;
The Idolaters strength is his Idol, but that cannot deliver from God; and Therefore it follows in the thirteenth verse;
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Then shall ye know that I am the Lord, when their slaine men shall be among their Idols round about their altars, the place where they did offer sweete savour to all their Idols.Then shall you know that I am the Lord, when their slain men shall be among their Idols round about their Altars, the place where they did offer sweet savour to all their Idols.
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We cannot prevaile by standing out; as God hath his action against us, so his processes to fetch us in.
We cannot prevail by standing out; as God hath his actium against us, so his Processes to fetch us in.
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There is a capias, or exigi facias, in causes of treason or felony, and God pleases to keepe a legall course in his writs;
There is a capias, or exigi facias, in Causes of treason or felony, and God Pleases to keep a Legal course in his writs;
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he begins with a venire facias, if we answer not, he sends a capias pluries; but (not to triflle or play with the metaphor ) I meane, we cannot be out of Gods reach.
he begins with a venire facias, if we answer not, he sends a capias pluries; but (not to trifle or play with the metaphor) I mean, we cannot be out of God's reach.
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And when we appeare, there is no contending, for he is Iudge of the cause, and the Court is his;
And when we appear, there is no contending, for he is Judge of the cause, and the Court is his;
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and shall wee contend with the Iudge in his owne Court? Wee are sure to be cast:
and shall we contend with the Judge in his own Court? we Are sure to be cast:
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yet he is not unjust to make a partiall decision; but we are therefore sure to be cast out, because he is just.
yet he is not unjust to make a partial decision; but we Are Therefore sure to be cast out, Because he is just.
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How then? or what course shall we take? Wee must first worke on his will (which I would haue entertained in the sense I meane it,
How then? or what course shall we take? we must First work on his will (which I would have entertained in the sense I mean it,
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and shall explaine it,) and after upon his power.
and shall explain it,) and After upon his power.
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Wee cannot overcome the Lord, unlesse the Lord bee pleased to shew which way he may be overcome:
we cannot overcome the Lord, unless the Lord be pleased to show which Way he may be overcome:
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so Samson dealt with Dalilah; (if it be not presumption to compare this matter with such a type,) Samson was strong beyond the Philistins power, till at length himselfe told where his strength lay,
so samson dealt with Delilah; (if it be not presumption to compare this matter with such a type,) samson was strong beyond the philistines power, till At length himself told where his strength lay,
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and how the otherwise weake might overcome him.
and how the otherwise weak might overcome him.
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God hath revealed the way to make vs conquerors, wee must meet him by humiliation and repentance.
God hath revealed the Way to make us conquerors, we must meet him by humiliation and Repentance.
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This is our wisedome to be submisse; By submission, God winnes of us, and wee of God;
This is our Wisdom to be submiss; By submission, God wins of us, and we of God;
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God quarrells but for his glory; he strikes us to make us humble, that wee acknowledge him our Soveraigne;
God quarrels but for his glory; he strikes us to make us humble, that we acknowledge him our Sovereign;
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when wee are submisse, God hath tamed us, and wee giue God challenges, his honour in our subjection and obedience.
when we Are submiss, God hath tamed us, and we give God challenges, his honour in our subjection and Obedience.
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That which we striue for, is our safetie, submission prevailes for that, for God leaues to strike when wee leaue to be stubborne:
That which we strive for, is our safety, submission prevails for that, for God leaves to strike when we leave to be stubborn:
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By this meanes, both are Conquerors, and both Triumph. Let us set upon this remedie:
By this means, both Are Conquerors, and both Triumph. Let us Set upon this remedy:
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Gather your selues together, before the decrees bring forth, before the day of the Lords anger come upon you, seeke yee the Lord all yee meeke upon the earth. Zeph. 2.1.2.3. The meeke or the broken, (for so the word sounds like the Hebrew NONLATINALPHABET Mach, attrivit or marcuit ) must seeke the Lord, they shall be hid in the day of the Lords anger. Gather your selves together, before the decrees bring forth, before the day of the lords anger come upon you, seek ye the Lord all ye meek upon the earth. Zephaniah 2.1.2.3. The meek or the broken, (for so the word sounds like the Hebrew Mach, attrivit or marcuit) must seek the Lord, they shall be hid in the day of the lords anger.
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Obserue what God promiseth to our incouragement, Levit. 26.40.41.42.
Observe what God promises to our encouragement, Levit. 26.40.41.42.
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If they shall confesse their iniquitie, that they haue walked contrary unto mee, if their uncircumcised hearts shall be humbled, If they shall confess their iniquity, that they have walked contrary unto me, if their uncircumcised hearts shall be humbled,
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and they accept of the punishment of their iniquities, then I will remember my Covenant,
and they accept of the punishment of their iniquities, then I will Remember my Covenant,
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and I will remember the Land. If our untamed hearts could bowe and relent before him, God would lay downe the suite.and I will Remember the Land. If our untamed hearts could bow and relent before him, God would lay down the suit.
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Will yee see what he will doe, in what he hath done? The instance is in the Prophet; Iere. 31.18.20. I haue surely heard Ephraim bemoaning himselfe thus;
Will ye see what he will do, in what he hath done? The instance is in the Prophet; Jeremiah 31.18.20. I have surely herd Ephraim bemoaning himself thus;
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Thou hast chastised mee, and I was chastised as a Bullocke unaccustomed to the yoke, turne thou mee and I shall be turned, thou art the Lord my God.
Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the yoke, turn thou me and I shall be turned, thou art the Lord my God.
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Is Ephraim my deare sonne? Is he a pleasant childe? For since I spake against him, I doe earnestly remember him still,
Is Ephraim my deer son? Is he a pleasant child? For since I spoke against him, I do earnestly Remember him still,
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therefore my bowells are troubled for him, I will surely haue mercy upon him, saith the Lord. Therefore my bowels Are troubled for him, I will surely have mercy upon him, Says the Lord.
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Looke backe into the Scriptures, upon the triumphs of humble supplicants; see David remooving the pestilence, Iehosaphat the invasion, the Ninivites their destruction;
Look back into the Scriptures, upon the Triumphos of humble supplicants; see David removing the pestilence, Jehoshaphat the invasion, the Ninevites their destruction;
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and then learne man-hood in the Combat. Oh that wee could be truely humble!
and then Learn manhood in the Combat. O that we could be truly humble!
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that we were truely reformed, that Magistrates would cleanse the Augaean stable, that Ministers would be like the Baptist, burning and shining Lights, burning as well as shining, that all people would be answerable to the meanes they haue, to the Gospell they professe;
that we were truly reformed, that Magistrates would cleanse the Augean stable, that Ministers would be like the Baptist, burning and shining Lights, burning as well as shining, that all people would be answerable to the means they have, to the Gospel they profess;
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that wee would try God in the due performance of a right Fast, that wee might hope that in Haggai might be spoken to us, From this day I blesse you: Hag. 2.19. Let us meet the Lord, send forth to meet him, that he may be pacified.
that we would try God in the due performance of a right Fast, that we might hope that in Chaggai might be spoken to us, From this day I bless you: Hag. 2.19. Let us meet the Lord, send forth to meet him, that he may be pacified.
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The Lord is marching on, and he driues like Iehu furiously, learne Iorams wisedome;
The Lord is marching on, and he drives like Iehu furiously, Learn Iorams Wisdom;
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Ioram sayd, Take an Horseman and send to meet him, and let him say, Is it peace? 2 King. 9.17. Let us send out, while God is in the way, in the way of his judgements;Ioram said, Take an Horseman and send to meet him, and let him say, Is it peace? 2 King. 9.17. Let us send out, while God is in the Way, in the Way of his Judgments;
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let us enquire what he meanes by these visitations, that he comes so neare us;
let us inquire what he means by these visitations, that he comes so near us;
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let us enquire, Is it peace? Is it peace? And because wee are sure to receiue that answere, not so much harsh as righteous;
let us inquire, Is it peace? Is it peace? And Because we Are sure to receive that answer, not so much harsh as righteous;
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What peace, so long as the whoredomes of Iezabel remaine? Therefore let us cast out Iezabel, the ground of the quarrell;What peace, so long as the whoredoms of Jezebel remain? Therefore let us cast out Jezebel, the ground of the quarrel;
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and not goe forth to resist God, but goe forth to fall downe before him. It was a good policie in that servant, Mat. 18.27.
and not go forth to resist God, but go forth to fallen down before him. It was a good policy in that servant, Mathew 18.27.
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When his Maister commanded payment should be made, the servant unable to pay, and more unable to contend, fell downe and worshipped him, saying, Lord haue patience with mee,
When his Master commanded payment should be made, the servant unable to pay, and more unable to contend, fell down and worshipped him, saying, Lord have patience with me,
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and I will pay thee all. Wee onely fayle in that, wee cannot promise we will pay him all;and I will pay thee all. we only fail in that, we cannot promise we will pay him all;
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wee can onely begge, Lord haue patience with us.
we can only beg, Lord have patience with us.
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When God maintaines his action and proceeds, let us propitiate him by lamentation, Lord we submit, wee yeeld the cause;
When God maintains his actium and proceeds, let us propitiate him by lamentation, Lord we submit, we yield the cause;
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where proud rebells would be stubborne to plead for Rights, wee onely are wife to beg for favour. This must be our way; let us lament;
where proud rebels would be stubborn to plead for Rights, we only Are wife to beg for favour. This must be our Way; let us lament;
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and as the phrase in Amos is very expressiue, Let us call the skilfull in lamentation to lament; Amos 5.16.
and as the phrase in Amos is very expressive, Let us call the skilful in lamentation to lament; Amos 5.16.
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As in other things, there is a skill in the performance of holy duties;
As in other things, there is a skill in the performance of holy duties;
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many Fast and yet prevaile not, because though they doe the worke, they finde not the right way to doe it;
many Fast and yet prevail not, Because though they do the work, they find not the right Way to do it;
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he laments skilfully that laments humbly; thus shall our Fast be profitable, God appeased, and the Controversie layd downe.
he laments skilfully that laments humbly; thus shall our Fast be profitable, God appeased, and the Controversy laid down.
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GENESIS 32.9.11. GENESIS 32.9.11.
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And Iacob sayd, O God of my Father Abraham, Deliver mee I pray thee from the hand of my brother.
And Iacob said, Oh God of my Father Abraham, Deliver me I pray thee from the hand of my brother.
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IF man haue a Controversie with us, it is because God hath one;
IF man have a Controversy with us, it is Because God hath one;
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yet this is the Christians advantage, to haue recourse to God though at controversie, to haue reliefe against anothers suite.
yet this is the Christians advantage, to have recourse to God though At controversy, to have relief against another's suit.
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The Text is in the eighth Section of the Hebrew Doctors Lectures, beginning at the third Verse of this,
The Text is in the eighth Section of the Hebrew Doctors Lectures, beginning At the third Verse of this,
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and continues to the end of the thirtie-sixth Chapter.
and continues to the end of the thirtie-sixth Chapter.
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This part of the Parashu is the Story of what befell Iacob in his way, the relation of two dangers, His feare of Esau, His wrestling with the Angel.
This part of the Parashu is the Story of what befell Iacob in his Way, the Relation of two dangers, His Fear of Esau, His wrestling with the Angel.
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While wee liue, wee are upon our journey, and while upon our journey wee are in the warre,
While we live, we Are upon our journey, and while upon our journey we Are in the war,
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and haue Catenata certamina, new on-sets, frequent Encounters.
and have Catenata certamina, new onsets, frequent Encounters.
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Iacob had hot Combatings, he feares Esau, and thinkes himselfe forsaken, he wrestles with an Angel,Iacob had hight Combatings, he fears Esau, and thinks himself forsaken, he wrestles with an Angel,
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and apprehends God as an enemy, yet he continues in the field & prevailes in both.
and apprehends God as an enemy, yet he continues in the field & prevails in both.
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Ile not touch upon the Story, to leade you on to what I haue chosen, and meane to dwell upon;
I'll not touch upon the Story, to lead you on to what I have chosen, and mean to dwell upon;
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The first part of the Story, is Iacobs going home-ward; wee may obserue in it. 1. His meeting of the Angels, ver. 1.2. Iacob went on his way, and the Angels of God met him;
The First part of the Story, is Iacobs going homeward; we may observe in it. 1. His meeting of the Angels, ver. 1.2. Iacob went on his Way, and the Angels of God met him;
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There were an Host of men with Esau, and here an Army of Angels with Iacob; God every where affords defence unto his owne:
There were an Host of men with Esau, and Here an Army of Angels with Iacob; God every where affords defence unto his own:
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O tast and see that the Lord is good. The Angel of the Lord encampeth round about them that feare him, and delivereth them. Psal. 34.7.8. Gods Host is a sure guard, Iacob called it Machanaim, The place of two Armyes;Oh taste and see that the Lord is good. The Angel of the Lord encampeth round about them that Fear him, and Delivereth them. Psalm 34.7.8. God's Host is a sure guard, Iacob called it Machanaim, The place of two Armies;
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there is safetie upon either hand, defence upon both sides, for them that trust in God.
there is safety upon either hand, defence upon both sides, for them that trust in God.
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As God divided the red Sea, so he doth his Army; The waters were a wall upon the right hand, and a wall upon the left;
As God divided the read Sea, so he does his Army; The waters were a wall upon the right hand, and a wall upon the left;
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so, because dangers are on every hand, on the right hand from prosperitie, on the left from trouble,
so, Because dangers Are on every hand, on the right hand from Prosperity, on the left from trouble,
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therefore every place is Machanaim to the godly, a place of two Campes. Mercy proportioned unto danger, a compassing mercy, He compasseth with mercy as with a Sheild.
Therefore every place is Machanaim to the godly, a place of two Camps. Mercy proportioned unto danger, a compassing mercy, He Compasseth with mercy as with a Shield.
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2. His Embassie to his brother Esau; vers. 3.4.5.
2. His Embassy to his brother Esau; vers. 3.4.5.
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Whether is he more wise or humble? He was to passe through his brothers Country,
Whither is he more wise or humble? He was to pass through his Brother's Country,
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and feares lest perhaps as yet he was not reconciled, and therefore makes tryall and prepares his way by a message;
and fears lest perhaps as yet he was not reconciled, and Therefore makes trial and prepares his Way by a message;
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'Tis a message of great and imitable modestie.
It's a message of great and imitable modesty.
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Let us deale so towards one another, chiefly with our offended God, send to him and propitiate him with such a present as may be acceptable to him.
Let us deal so towards one Another, chiefly with our offended God, send to him and propitiate him with such a present as may be acceptable to him.
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3. His feare at the returne of his messengers, ver. 6.7. His servants tell, they had no answere to returne, unlesse what they observed were a returne of answere;
3. His Fear At the return of his messengers, ver. 6.7. His Servants tell, they had no answer to return, unless what they observed were a return of answer;
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Wee onely saw great alteration upon our message, they make preparation of great Forces, Esau comes forth to meet thee with foure hundred men.
we only saw great alteration upon our message, they make preparation of great Forces, Esau comes forth to meet thee with foure hundred men.
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They spake much in such an answere; And Iacob feared greatly.
They spoke much in such an answer; And Iacob feared greatly.
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Iacob had newly escaped Laban, and now he feares to fall into the hands of Esau; What inconstancie is there in humane condition? What varietie of Changes? Ʋices rerum instabiles. Yet that he feared greatly, was his infirmitie.Iacob had newly escaped Laban, and now he fears to fallen into the hands of Esau; What inconstancy is there in humane condition? What variety of Changes? Ʋices rerum instabiles. Yet that he feared greatly, was his infirmity.
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The Saints haue many infirmities, there were two great sinnes, in this one carriage, too much suspition, and too much feare.
The Saints have many infirmities, there were two great Sins, in this one carriage, too much suspicion, and too much Fear.
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It was his sinne to be so suspitious, specially of a brother; He comes forth with foure hundred men;
It was his sin to be so suspicious, specially of a brother; He comes forth with foure hundred men;
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might not the great preparation be entended as well for Iacobs honour as destruction? What did Iacob know,
might not the great preparation be intended as well for Iacobs honour as destruction? What did Iacob know,
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but his brother meant to grace him with a large entertainment? Charitie is favourable in its interpretation of other mens dealings.
but his brother meant to grace him with a large entertainment? Charity is favourable in its Interpretation of other men's dealings.
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Yet if he had cause of suspition, what cause had he of so much feare? Esau comes with foure hundred men;
Yet if he had cause of suspicion, what cause had he of so much Fear? Esau comes with foure hundred men;
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But what are foure hundred men, to two hosts of Angels? His power was greater than the adverse power,
But what Are foure hundred men, to two hosts of Angels? His power was greater than the adverse power,
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if he could see it and make use of it.
if he could see it and make use of it.
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Had he alreadie forgotten Machanaim? The immoderatenesse of our feare and distrust ariseth from this, that wee see not God neare and able, a present helpe in the time of need.
Had he already forgotten Machanaim? The immoderateness of our Fear and distrust arises from this, that we see not God near and able, a present help in the time of need.
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4. The meanes he useth for his defence; they are two. 1. The division of his family; vers. 7.8. A good and commendable policie;
4. The means he uses for his defence; they Are two. 1. The division of his family; vers. 7.8. A good and commendable policy;
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onely here is some scruple, he seemes to haue forgot or neglected the right method, he first divides his family and then prayes, who should first haue prayed and then divided his family. 'Tis true.
only Here is Some scruple, he seems to have forgotten or neglected the right method, he First divides his family and then prays, who should First have prayed and then divided his family. It's true.
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God first is to be sought, that Heathen saw it from whom wee had the rule, A Iove principium; yet some sudden businesses sometimes admitting not delay,
God First is to be sought, that Heathen saw it from whom we had the Rule, A Iove principium; yet Some sudden businesses sometime admitting not Delay,
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though they cannot deferre our ejaculatory, they may our solemne prayers. Thus Iacob neglected not the better remedie, which was, 2. His prayer, vers. 9.10.11.12. Where wee may obserue for the present, to the purpose that I entend;
though they cannot defer our ejaculatory, they may our solemn Prayers. Thus Iacob neglected not the better remedy, which was, 2. His prayer, vers. 9.10.11.12. Where we may observe for the present, to the purpose that I intend;
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1. That he prayes. 2. His Arguments in prayer. 1. That he prayes.
1. That he prays. 2. His Arguments in prayer. 1. That he prays.
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Iacobs feare puts him upon any course for safetie, but his Religion directs him to a lawfull course;Iacobs Fear puts him upon any course for safety, but his Religion directs him to a lawful course;
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his wisedome to the best, And Iacob said, O God of my Fathers, Deliver mee I pray thee.
his Wisdom to the best, And Iacob said, Oh God of my Father's, Deliver me I pray thee.
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I could not easily take my selfe off, from the sweer meditation on the former passages;
I could not Easily take my self off, from the sweer meditation on the former passages;
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but there I meant but to gleane as I passed; but the feild where our worke lyes, where the harvest is, Is this Conclusion;
but there I meant but to glean as I passed; but the field where our work lies, where the harvest is, Is this Conclusion;
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That prayer is the remedie of our Distresses. Iacob feares and prayes.
That prayer is the remedy of our Distresses. Iacob fears and prays.
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When he hath divided his family, yet he hath not done enough, his refuge is prayer, there he rests.
When he hath divided his family, yet he hath not done enough, his refuge is prayer, there he rests.
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Ile follow this Conclusion with this method, explication, confirmation, application. 1. In our first worke, explication;
I'll follow this Conclusion with this method, explication, confirmation, application. 1. In our First work, explication;
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two things are to be cleared. 1. What Prayer is. 2. How it yeelds remedie. 1. What Prayer is;
two things Are to be cleared. 1. What Prayer is. 2. How it yields remedy. 1. What Prayer is;
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I confesse it is a taske not so fitly afforded from this, as some other Texts;
I confess it is a task not so fitly afforded from this, as Some other Texts;
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yet without much transgression of art, wee may inlarge our selues upon the discovery of the nature of prayer, specially on a day of prayer.
yet without much Transgression of art, we may enlarge our selves upon the discovery of the nature of prayer, specially on a day of prayer.
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The internall essentiall common nature of prayer, is, that it is a religious motion unto God;
The internal essential Common nature of prayer, is, that it is a religious motion unto God;
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It is religious because ex charitate, for Religion it selfe is ex charitate, as in that the Schoole hath well exprest;
It is religious Because ex charitate, for Religion it self is ex charitate, as in that the School hath well expressed;
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and that it is a motion, is concluded;
and that it is a motion, is concluded;
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some say of the understanding, Ascensus intellectus; some say of the minde, Mentis ascensus: what needs that difference;
Some say of the understanding, Ascensus Intellectus; Some say of the mind, Mentis ascensus: what needs that difference;
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It is the soules motion, the motion of the will. But that is not full enough;
It is the Souls motion, the motion of the will. But that is not full enough;
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I like that description of our Countriman in his Medulla; Prayer is the religious motion or representation of our will before God, that God may as i• were be affected with it.
I like that description of our Countryman in his Medulla; Prayer is the religious motion or representation of our will before God, that God may as i• were be affected with it.
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So hearing and praying differ, in hearing, our wills are moved; in praying, as it were Gods;
So hearing and praying differ, in hearing, our wills Are moved; in praying, as it were God's;
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but that wee shall cleare here-after.
but that we shall clear hereafter.
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For the farther explication of the present, I shall onely make use of some recollected thoughts, which I affoorded to my owne Congregation, the afternoone of the last Sabbath in the ordinary way of my Catechizing, to speake of the Essentialls to prayer, which are principally these fiue. 1. That wee must pray unto God alone. 2. That we must pray in the name of Christ. 3. That we must pray by the assistance of the Spirit. 4. That we must pray in a right manner. 5. That we must pray for things lawfull.
For the farther explication of the present, I shall only make use of Some recollected thoughts, which I afforded to my own Congregation, the afternoon of the last Sabbath in the ordinary Way of my Catechizing, to speak of the Essentials to prayer, which Are principally these fiue. 1. That we must pray unto God alone. 2. That we must pray in the name of christ. 3. That we must pray by the assistance of the Spirit. 4. That we must pray in a right manner. 5. That we must pray for things lawful.
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1. It is essentiall unto prayer, that wee pray unto God alone. Prayer is, In auxilium vocare; when wee pray, we seeke for helpe without our selues;
1. It is essential unto prayer, that we pray unto God alone. Prayer is, In auxilium vocare; when we pray, we seek for help without our selves;
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now God onely suites unto that.
now God only suits unto that.
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He that wee pray unto, must be infinitely knowing, to see all that spread abroad their hands, to heare all supplications;
He that we pray unto, must be infinitely knowing, to see all that spread abroad their hands, to hear all supplications;
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and infinitely powerfull, to helpe all that need and call. In regard of the one, God hath a name from it, God that heareth prayers;
and infinitely powerful, to help all that need and call. In regard of the one, God hath a name from it, God that hears Prayers;
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O thou that hearest prayer, to thee shall all flesh come. Psal. 65.2.Oh thou that Hearst prayer, to thee shall all Flesh come. Psalm 65.2.
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In regard of the other, God challengeth our prayer, Call upon mee in the day of trouble, and I will deliver. Psal. 50.16.
In regard of the other, God Challengeth our prayer, Call upon me in the day of trouble, and I will deliver. Psalm 50.16.
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It was nature which taught this to the heathen Mariners, They prayd every man to his god,
It was nature which taught this to the heathen Mariners, They prayed every man to his god,
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and call unto Ionah that he should cry unto his God. Ion. 1.5.6.and call unto Jonah that he should cry unto his God. Ion. 1.5.6.
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But this need not stay me for it is granted on all hands, but where Covetousnesse hath invented a doctrine of gaine.
But this need not stay me for it is granted on all hands, but where Covetousness hath invented a Doctrine of gain.
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2. Wee must pray in the name of Christ; it is of necessitie, else wee pray but as Creatures, not as Christians:
2. we must pray in the name of christ; it is of necessity, Else we pray but as Creatures, not as Christians:
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The creature (as a creature) hath recourse to the principle of being for the Bene esse, and continuance of being;
The creature (as a creature) hath recourse to the principle of being for the Bene esse, and Continuance of being;
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But the Christian hath his approach in Christ, In whom wee haue boldnesse and accesse with confidence by the faith of him. Ephes. 3.12. This is our confidence in our accesse, for the promise is to this;
But the Christian hath his approach in christ, In whom we have boldness and access with confidence by the faith of him. Ephesians 3.12. This is our confidence in our access, for the promise is to this;
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Whatsoever yee shall aske the Father in my Name, he will giue it you, hitherto yee haue asked nothing in my Name, aske and yee shall receiue. Ioh. 16.23.24. Some thinke, Daniel who saw the mystery though the Clouds, made use of it, in that forme, Dan. 9.17. O our God, heare the prayer of thy servant, for the Lords sake. Whatsoever ye shall ask the Father in my Name, he will give it you, hitherto ye have asked nothing in my Name, ask and ye shall receive. John 16.23.24. some think, daniel who saw the mystery though the Clouds, made use of it, in that Form, Dan. 9.17. Oh our God, hear the prayer of thy servant, for the lords sake.
r-crq pn22 vmb vvi dt n1 p-acp po11 n1, pns31 vmb vvi pn31 pn22, av pn22 vhb vvn pix p-acp po11 n1, vvb cc pn22 vmb vvi. np1 crd. d vvb, np1 r-crq vvd dt n1 cs dt n2, vvd n1 pp-f pn31, p-acp cst n1, np1 crd. uh po12 n1, vvb dt n1 pp-f po21 n1, p-acp dt n2 n1.
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Wee all know it, and with such formes are wont to conclude our prayers, but wee are not reall in it to minde it truely in all our petitions.
we all know it, and with such forms Are wont to conclude our Prayers, but we Are not real in it to mind it truly in all our petitions.
pns12 d vvb pn31, cc p-acp d n2 vbr j pc-acp vvi po12 n2, cc-acp pns12 vbr xx j p-acp pn31 pc-acp vvi pn31 av-j p-acp d po12 n2.
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The Law is in Leviticus, That if a man kill an Oxe, or a Lambe,
The Law is in Leviticus, That if a man kill an Ox, or a Lamb,
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or a Goate, and bring it not unto the dore of the Tabernacle to the Priest, bloud shall be imputed unto that man. or a Goat, and bring it not unto the door of the Tabernacle to the Priest, blood shall be imputed unto that man.
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Though the offering be good in it selfe, an Oxe, or a Lambe, yet if it be not brought unto the Priest to offer, God is so farre from accepting it, that he accounts it a murther rather than a sacrifice.
Though the offering be good in it self, an Ox, or a Lamb, yet if it be not brought unto the Priest to offer, God is so Far from accepting it, that he accounts it a murder rather than a sacrifice.
cs dt n1 vbb j p-acp pn31 n1, dt n1, cc dt n1, av cs pn31 vbb xx vvn p-acp dt n1 pc-acp vvi, np1 vbz av av-j p-acp vvg pn31, cst pns31 vvz pn31 dt n1 av-c cs dt n1.
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When in our prayers wee expresse our selues sorrowfull for our sinnes, truely humbled in the sense of them, earnest and importunate for pardon and cure;
When in our Prayers we express our selves sorrowful for our Sins, truly humbled in the sense of them, earnest and importunate for pardon and cure;
c-crq p-acp po12 n2 pns12 vvb po12 n2 j p-acp po12 n2, av-j vvn p-acp dt n1 pp-f pno32, j cc j p-acp n1 cc vvi;
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These are good, but not enough;
These Are good, but not enough;
d vbr j, cc-acp xx av-d;
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if we come not in the name of Christ, all the rest is to offer without the Priest,
if we come not in the name of christ, all the rest is to offer without the Priest,
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and then neither wee nor it are accepted;
and then neither we nor it Are accepted;
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for Prayer is Gods Ordinance unto us as we stand in Covenant with God, and we can onely come unto him as in the Covenant.
for Prayer is God's Ordinance unto us as we stand in Covenant with God, and we can only come unto him as in the Covenant.
p-acp n1 vbz npg1 n1 p-acp pno12 c-acp pns12 vvb p-acp n1 p-acp np1, cc pns12 vmb av-j vvi p-acp pno31 a-acp p-acp dt n1.
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How then without Christ? But in his name confidently;
How then without christ? But in his name confidently;
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Lord, here I bring my sacrifice, I am unworthy to offer it, accept it onely from the hands of the Priest, in the name of my Christ, in whom I am bold to draw neare and offer.
Lord, Here I bring my sacrifice, I am unworthy to offer it, accept it only from the hands of the Priest, in the name of my christ, in whom I am bold to draw near and offer.
n1, av pns11 vvb po11 n1, pns11 vbm j pc-acp vvi pn31, vvb pn31 av-j p-acp dt n2 pp-f dt n1, p-acp dt n1 pp-f po11 np1, p-acp ro-crq pns11 vbm j pc-acp vvi av-j cc vvi.
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This onely presents us with acceptation;
This only presents us with acceptation;
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It is not the excellency, or the fervency, or the holinesse of our prayers, (if these could be imagined possibly to stand without Christ,) but Christ that makes them accepted.
It is not the excellency, or the fervency, or the holiness of our Prayers, (if these could be imagined possibly to stand without christ,) but christ that makes them accepted.
pn31 vbz xx dt n1, cc dt n1, cc dt n1 pp-f po12 n2, (cs d vmd vbi vvn av-j pc-acp vvi p-acp np1,) cc-acp np1 cst vvz pno32 vvn.
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So is the Law in another place of the same Booke, Levit. 5. from the sixth verse to the thirteenth, That if a man bring a Lambe, a Kid of the Goats, the Priest must offer it;
So is the Law in Another place of the same Book, Levit. 5. from the sixth verse to the thirteenth, That if a man bring a Lamb, a Kid of the Goats, the Priest must offer it;
np1 vbz dt n1 p-acp j-jn n1 pp-f dt d n1, np1 crd p-acp dt ord n1 p-acp dt ord, cst cs dt n1 vvi dt n1, dt n1 pp-f dt n2, dt n1 vmb vvi pn31;
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or if not able to bring a Lambe, he bring two turtle Doues or two young Pigeons, the Priest must offer them;
or if not able to bring a Lamb, he bring two turtle Dove or two young Pigeons, the Priest must offer them;
cc cs xx j pc-acp vvi dt n1, pns31 vvi crd n1 n2 cc crd j n2, dt n1 vmb vvi pno32;
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or if not able to bring two turtle Doues, if he bring the tenth part of an Epha of fine flower, the Priest shall offer it,
or if not able to bring two turtle Dove, if he bring the tenth part of an Epha of fine flower, the Priest shall offer it,
cc cs xx j pc-acp vvi crd n1 n2, cs pns31 vvb dt ord n1 pp-f dt np1 pp-f j n1, dt n1 vmb vvi pn31,
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and it shall be an attonement. The Lambe is a richer offering, yet it is not accepted without the Priest;and it shall be an atonement. The Lamb is a Richer offering, yet it is not accepted without the Priest;
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But with the Priest, a poore small offering, a small measure of flower, the tenth part of an Ephath, is an attonement.
But with the Priest, a poor small offering, a small measure of flower, the tenth part of an Ephath, is an atonement.
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Conceiue all the excellencies of a prayer, the composure of words, the waight of matter, the heate of delivery;
Conceive all the excellencies of a prayer, the composure of words, the weight of matter, the heat of delivery;
vvi d dt n2 pp-f dt n1, dt n1 pp-f n2, dt n1 pp-f n1, dt n1 pp-f n1;
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all are despised things without Christ;
all Are despised things without christ;
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but in him, our essayes and offers, our un-artfull and untaught stammerings and groanes are pleasing.
but in him, our essays and offers, our unartful and untaught stammerings and groans Are pleasing.
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When the Sacrifice is layd downe, Aaron must cast the Incense upon the fire, that the Cloud of the Incense may cover the Mercy-seate. Levit. 16.12.13.
When the Sacrifice is laid down, Aaron must cast the Incense upon the fire, that the Cloud of the Incense may cover the Mercy-seat. Levit. 16.12.13.
c-crq dt n1 vbz vvn a-acp, np1 vmb vvi dt n1 p-acp dt n1, cst dt n1 pp-f dt n1 vmb vvi dt n1. np1 crd.
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1024
When wee pray, so much imperfection accompanyes our prayer, that the fume may be offensiue unto Gods nosthrills,
When we pray, so much imperfection Accompanies our prayer, that the fume may be offensive unto God's nostrils,
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but Christ casts in the Incense, his Intercession makes what wee offer, sweet.
but christ Cast in the Incense, his Intercession makes what we offer, sweet.
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1026
This is our priviledge which wee must make use of, We haue an advocate with the Father;
This is our privilege which we must make use of, We have an advocate with the Father;
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for there is one Mediator between God and man, the man Christ Iesus. 1 Tim. 2.5. 3. Wee must pray by the assistance of the Spirit; God promiseth that assistance;for there is one Mediator between God and man, the man christ Iesus. 1 Tim. 2.5. 3. we must pray by the assistance of the Spirit; God promises that assistance;
c-acp pc-acp vbz crd n1 p-acp np1 cc n1, dt n1 np1 np1. crd np1 crd. crd pns12 vmb vvi p-acp dt n1 pp-f dt n1; np1 vvz d n1;
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I will powre upon the house of David the spirit of supplications; Zach. 12.10. Neither can we pray, nor will God heare without him.I will pour upon the house of David the Spirit of supplications; Zach 12.10. Neither can we pray, nor will God hear without him.
pns11 vmb vvi p-acp dt n1 pp-f np1 dt n1 pp-f n2; np1 crd. av-d vmb pns12 vvi, ccx vmb np1 vvi p-acp pno31.
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The spirit helpeth our infirmities, for wee know not what wee should pray for as wee ought, The Spirit Helpeth our infirmities, for we know not what we should pray for as we ought,
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but the spirit it selfe maketh intercession for us with gronings which cannot be uttered,
but the Spirit it self makes Intercession for us with groanings which cannot be uttered,
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and he that searcheth the hearts knoweth what the minde of the spirit is, because he maketh intercession for the Saints according to the will of God. Rom. 8.26.27. God knowes the minde of the Spirit, he takes notice of that;and he that Searches the hearts Knoweth what the mind of the Spirit is, Because he makes Intercession for the Saints according to the will of God. Rom. 8.26.27. God knows the mind of the Spirit, he Takes notice of that;
cc pns31 cst vvz dt n2 vvz r-crq dt n1 pp-f dt n1 vbz, c-acp pns31 vvz n1 p-acp dt n2 vvg p-acp dt n1 pp-f np1. np1 crd. np1 vvz dt n1 pp-f dt n1, pns31 vvz n1 pp-f d;
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for a spirituall prayer is his owne worke, the voice of God;
for a spiritual prayer is his own work, the voice of God;
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but a prayer from our own spirit is the voice of flesh, and that God heares not.
but a prayer from our own Spirit is the voice of Flesh, and that God hears not.
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Nature may pray, the flesh may cry to God for what it needs to the sustaining of it selfe;
Nature may pray, the Flesh may cry to God for what it needs to the sustaining of it self;
n1 vmb vvi, dt n1 vmb vvi p-acp np1 p-acp r-crq pn31 vvz p-acp dt n-vvg pp-f pn31 n1;
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But God termes this rather howling than prayer. They assembled themselues for Corne and Wine;
But God terms this rather howling than prayer. They assembled themselves for Corn and Wine;
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and they haue not cryed unto mee with their heart, when they howled upon their beds. Hos. 7.14. All these three, Saint Paul hath couched and taught in one sentence, Ephes. 2.18. Through Him wee haue both an accesse by one Spirit unto the Father. and they have not cried unto me with their heart, when they howled upon their Beds. Hos. 7.14. All these three, Saint Paul hath couched and taught in one sentence, Ephesians 2.18. Through Him we have both an access by one Spirit unto the Father.
cc pns32 vhb xx vvn p-acp pno11 p-acp po32 n1, c-crq pns32 vvd p-acp po32 n2. np1 crd. av-d d crd, n1 np1 vhz vvn cc vvn p-acp crd n1, np1 crd. p-acp pno31 pns12 vhb d dt n1 p-acp crd n1 p-acp dt n1.
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4. We must pray in a right manner.
4. We must pray in a right manner.
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1038
The Spirit teacheth this, for he maketh intercession for the Saints according to the will of God. Rom. 8.17. Which is the command, and to which the promise is, 1 Iohn 5.14. This is the confidence that wee haue in him, that if wee aske any thing aecording to his will he heareth vs. The generall rule in the Preacher, Eccles. 5.1.2. is most appliable to this;
The Spirit Teaches this, for he makes Intercession for the Saints according to the will of God. Rom. 8.17. Which is the command, and to which the promise is, 1 John 5.14. This is the confidence that we have in him, that if we ask any thing according to his will he hears us The general Rule in the Preacher, Eccles. 5.1.2. is most appliable to this;
dt n1 vvz d, c-acp pns31 vvz n1 p-acp dt n2 vvg p-acp dt n1 pp-f np1. np1 crd. r-crq vbz dt n1, cc p-acp r-crq dt n1 vbz, crd np1 crd. d vbz dt n1 cst pns12 vhb p-acp pno31, cst cs pns12 vvb d n1 vvg p-acp po31 n1 pns31 vvz pno12 dt j n1 p-acp dt n1, np1 crd. vbz av-ds j p-acp d;
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Keepe thy foote when thou goest to the house of God; Keep thy foot when thou goest to the house of God;
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bee not rash with thy mouth, and let not thine heart be hastie to utter any thing before God,
be not rash with thy Mouth, and let not thine heart be hasty to utter any thing before God,
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for God is in heaven, and thou upon earth, therefore let thy words be few. for God is in heaven, and thou upon earth, Therefore let thy words be few.
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1042
And that the heart may not bee hastie, we must fixe it by preparation, that we may say as David, O God wy heart is fixed, Psal. 108.1.
And that the heart may not be hasty, we must fix it by preparation, that we may say as David, Oh God wy heart is fixed, Psalm 108.1.
cc d dt n1 vmb xx vbi j, pns12 vmb vvi pn31 p-acp n1, cst pns12 vmb vvi p-acp np1, uh np1 po11 n1 vbz vvn, np1 crd.
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1043
But I'le tell you of the right manner. 1 Generally. In generall, the person must bee right, for then there is acceptance;
But I'll tell you of the right manner. 1 Generally. In general, the person must be right, for then there is acceptance;
p-acp pns11|vmb vvi pn22 pp-f dt j-jn n1. vvd av-j. p-acp n1, dt n1 vmb vbi j-jn, c-acp cs pc-acp vbz n1;
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according to the Psalmists manner of arguing, Psal. 4.3. But know that the Lord hath set apart him that is godly for himselfe:
according to the Psalmists manner of arguing, Psalm 4.3. But know that the Lord hath Set apart him that is godly for himself:
vvg p-acp dt ng1 n1 pp-f vvg, np1 crd. p-acp vvi d dt n1 vhz vvn av pno31 cst vbz j p-acp px31:
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the Lord will heare when I call unto him. the Lord will hear when I call unto him.
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We haue audience by vertue of the Covenant, and therefore haue particular grants because we haue Christ, that is to be in generall in the Covenant,
We have audience by virtue of the Covenant, and Therefore have particular grants Because we have christ, that is to be in general in the Covenant,
pns12 vhb n1 p-acp n1 pp-f dt n1, cc av vhb j n2 c-acp pns12 vhb np1, cst vbz pc-acp vbi p-acp n1 p-acp dt n1,
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and such a one the Scriptures call a righteous man: this man prevailes, The prayer (NONLATINALPHABET) of a righteous man, prevaileth; (NONLATINALPHABET) prevaileth much, Iam. 5.16.
and such a one the Scriptures call a righteous man: this man prevails, The prayer () of a righteous man, prevails; () prevails much, Iam. 5.16.
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2. More particularly, there must be to the right manner, attentio mentis, and intentio voluntatis. 1. The attention of the mind, the mind of him that prayes must attend.
2. More particularly, there must be to the right manner, attentio mentis, and Intentio voluntatis. 1. The attention of the mind, the mind of him that prays must attend.
crd av-dc av-jn, pc-acp vmb vbi p-acp dt j-jn n1, fw-la fw-la, cc fw-la fw-la. crd dt n1 pp-f dt n1, dt n1 pp-f pno31 cst vvz vmb vvi.
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1. Vnto God, unto whom the prayer is directed: we must see supply in God, and enough supply;
1. Unto God, unto whom the prayer is directed: we must see supply in God, and enough supply;
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1050
we must see goodnesse, wisedome, power in God, and solely in God; that he is, and onely is good unto them that call upon;
we must see Goodness, Wisdom, power in God, and solely in God; that he is, and only is good unto them that call upon;
pns12 vmb vvi n1, n1, n1 p-acp np1, cc av-j p-acp np1; cst pns31 vbz, cc j vbz j p-acp pno32 cst vvb p-acp;
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1051
wise to set the best wayes for our good, able to remoue all disadvantages that might hinder our good;
wise to Set the best ways for our good, able to remove all disadvantages that might hinder our good;
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and so of his other attributes. 2. We must attend unto the worke; to pray. 1. With understanding;
and so of his other attributes. 2. We must attend unto the work; to pray. 1. With understanding;
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of which St Paul hath taught the necessitie.
of which Saint Paul hath taught the necessity.
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If I pray in an unknowne tongue, my spirit prayeth, (I exercise my gift) but my understanding is unfruitfull; If I pray in an unknown tongue, my Spirit Prayeth, (I exercise my gift) but my understanding is unfruitful;
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(they that joyne with me are not bettered by my gift:
(they that join with me Are not bettered by my gift:
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What is it then? I will pray with the spirit, and I will pray with understanding also, 1 Cor. 14.15. The Papists doe but count their beades, they doe not pray;What is it then? I will pray with the Spirit, and I will pray with understanding also, 1 Cor. 14.15. The Papists do but count their beads, they do not pray;
q-crq vbz pn31 av? pns11 vmb vvi p-acp dt n1, cc pns11 vmb vvi p-acp vvg av, crd np1 crd. dt njp2 vdb p-acp vvi po32 n2, pns32 vdb xx vvi;
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and the ignorant are like the Papists, they doe but say the words. 2. With faith:
and the ignorant Are like the Papists, they do but say the words. 2. With faith:
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this honors God and makes us bold, for in Christ we haue boldnesse and accesse with confidence by the faith of him; Ephe. 3.12. And how shall they call on him, in whom they haue not beleeved? Rom. 10.14.
this honours God and makes us bold, for in christ we have boldness and access with confidence by the faith of him; Ephes 3.12. And how shall they call on him, in whom they have not believed? Rom. 10.14.
d n2 np1 cc vvz pno12 j, c-acp p-acp np1 pns12 vhb n1 cc n1 p-acp n1 p-acp dt n1 pp-f pno31; np1 crd. cc c-crq vmb pns32 vvi p-acp pno31, p-acp ro-crq pns32 vhb xx vvn? np1 crd.
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The rule is in Iames; If any man lacke wisedome, let him aske of God, and it shall be given him;
The Rule is in James; If any man lack Wisdom, let him ask of God, and it shall be given him;
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but let him aske in faith nothing wavering, for he that wavereth is like a waue of the sea driven with the wind and tossed, let not that man thinke he shall receiue any thing of the Lord. Iam. 1.5.6.7. Faith ballasts the soule, without it the soule floats;but let him ask in faith nothing wavering, for he that wavereth is like a wave of the sea driven with the wind and tossed, let not that man think he shall receive any thing of the Lord. Iam. 1.5.6.7. Faith ballasts the soul, without it the soul floats;
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sometimes it thinkes it hath a promise, and then it riseth to a vaine height, the height of presumption;
sometime it thinks it hath a promise, and then it Riseth to a vain height, the height of presumption;
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sometimes it is driven off, and then it sinkes.
sometime it is driven off, and then it sinks.
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Moses his hands were sometimes up, and sometimes they fell downe, till a stone was put under them,Moses his hands were sometime up, and sometime they fell down, till a stone was put under them,
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then continued praying, and prevaild against Amalek. Exod. 17.12. The heart must be established upon something;
then continued praying, and prevailed against Amalek. Exod 17.12. The heart must be established upon something;
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we must haue faith in the providence, and faith in the promises:
we must have faith in the providence, and faith in the promises:
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and then the heart growes quiet, as tis said of Hannah; Shee spake in her heart;
and then the heart grows quiet, as this said of Hannah; She spoke in her heart;
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it was not a formall lip-prayer, and her countenance was no more sad. 1 Sam. 1.13.18.
it was not a formal lip-prayer, and her countenance was no more sad. 1 Sam. 1.13.18.
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When shee had poured forth her soule before the Lord, shee was quiet, shee then rested.
When she had poured forth her soul before the Lord, she was quiet, she then rested.
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Desire, and hope, and feare, are usually extremes and are full of paine;
Desire, and hope, and Fear, Are usually extremes and Are full of pain;
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but faith attends with ease and knowes assuredly, that enough, that is, so much of the promise as is fit shall be performed.
but faith attends with ease and knows assuredly, that enough, that is, so much of the promise as is fit shall be performed.
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3. We must attend unto our selues, that wee bee not distracted in prayer.
3. We must attend unto our selves, that we be not distracted in prayer.
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To that question, whether the defect of this attention doe frustrate prayer? The Schoole-men haue answered, That not an actuall, but a virtuall attention is ever necessary.
To that question, whither the defect of this attention do frustrate prayer? The Schoolmen have answered, That not an actual, but a virtual attention is ever necessary.
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I cannot altogether reject that answere, for though an actuall attention in every prayer, and in every part of prayer is very commendable,
I cannot altogether reject that answer, for though an actual attention in every prayer, and in every part of prayer is very commendable,
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and that which wee must indeavour for, yet the virtuall attention which is to persist in the disposition to attend, is that which is necessary.
and that which we must endeavour for, yet the virtual attention which is to persist in the disposition to attend, is that which is necessary.
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I shall cleare this by distinguishing of our wandrings.
I shall clear this by distinguishing of our wanderings.
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The soule is apt to gad, and those wandrings from the duetie which are by our owne neglect, these make our prayer to be sinne.
The soul is apt to gad, and those wanderings from the duty which Are by our own neglect, these make our prayer to be sin.
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If otherwise they are not ours, but Sathans injections, they frustrate not our prayer, though they may somewhat hinder our comfort.
If otherwise they Are not ours, but Satan's injections, they frustrate not our prayer, though they may somewhat hinder our Comfort.
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It is the Archers fault if he hit not the marke, if himselfe were carelesse of his posture, of his ayme:
It is the Archers fault if he hit not the mark, if himself were careless of his posture, of his aim:
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but if he ayme rightly, and intend his shaft to the marke, and another purposely jogge his arme in the delivery of the Arrow, tis the fault of the other, not his. Here is our tryall;
but if he aim rightly, and intend his shaft to the mark, and Another purposely jog his arm in the delivery of the Arrow, this the fault of the other, not his. Here is our trial;
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doe wee intend the marke, to send the shaft of prayer to heaven rightly? then the malice of the stander-by shall not hinder our entrance and audience.
do we intend the mark, to send the shaft of prayer to heaven rightly? then the malice of the stander-by shall not hinder our Entrance and audience.
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But however, because of our weakenesse, and the Devils maliciousnesse, wee must be the more upon our watch;
But however, Because of our weakness, and the Devils maliciousness, we must be the more upon our watch;
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and like the wise-man of whom Salomon speakes, wee must haue our hearts in our hands:
and like the Wiseman of whom Solomon speaks, we must have our hearts in our hands:
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that is, alwayes in a readinesse for every holy dutie that wee set about.
that is, always in a readiness for every holy duty that we Set about.
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The heart must accompany prayer, and therefore wee must attend, that it be within our reach;
The heart must accompany prayer, and Therefore we must attend, that it be within our reach;
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for it is apt to stray, and then wee are dull and without life in prayer.
for it is apt to stray, and then we Are dull and without life in prayer.
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Wee must keepe our hearts in tune, that when wee strike upon the strings of that instrument, there may be melodie to God, who may delight to heare.
we must keep our hearts in tune, that when we strike upon the strings of that Instrument, there may be melody to God, who may delight to hear.
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This is the attention of the minde. 2. There must be the intention of the Will;
This is the attention of the mind. 2. There must be the intention of the Will;
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and this is the Exhibition or representation of the Will before God:
and this is the Exhibition or representation of the Will before God:
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which I shall best shew you what it is, by two phrases of Scripture which describe prayer, A powring out, and a lifting up of the Spirit.
which I shall best show you what it is, by two phrases of Scripture which describe prayer, A Pouring out, and a lifting up of the Spirit.
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1. A powring out of the soule. The phrase is used by Hannah, 1 Sam, 1.15. and Psal. 62.8. Powre out your heart before him.
1. A Pouring out of the soul. The phrase is used by Hannah, 1 Sam, 1.15. and Psalm 62.8. Pour out your heart before him.
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It usually signifies to deale freely with any one; yet without straining, there are two things in the phrase, Reverence and Humilitie.
It usually signifies to deal freely with any one; yet without straining, there Are two things in the phrase, reverence and Humility.
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1. Wee must pray with reverence, which is so necessary, that Religion it selfe is described to be, Actus Reverentiae. When wee pray wee come before God,
1. we must pray with Reverence, which is so necessary, that Religion it self is described to be, Actus Reverentiae. When we pray we come before God,
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and when wee come before God, wee stand upon holy ground, and in that case the command was unto Moses that he should plucke off his shooes. We must be of a speaking gesture, our posture and carriage before God must witnesse our reverence, that wee tremble at the glory of his presence.
and when we come before God, we stand upon holy ground, and in that case the command was unto Moses that he should pluck off his shoes. We must be of a speaking gesture, our posture and carriage before God must witness our Reverence, that we tremble At the glory of his presence.
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2. Wee must pray with humilitie;
2. we must pray with humility;
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wee haue a patterne in Abraham, his very formes are imitable, I haue taken upon mee to speake unto the Lord which am but dust and ashes;
we have a pattern in Abraham, his very forms Are imitable, I have taken upon me to speak unto the Lord which am but dust and Ashes;
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Oh let not my Lord be angry and I will speake; Oh let not the Lord be angry and I will speake but this once. Gen. 18.27.30.32. He attends every petition with apologie.O let not my Lord be angry and I will speak; O let not the Lord be angry and I will speak but this once. Gen. 18.27.30.32. He attends every petition with apology.
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So our Iacob whose story wee are now upon; I am not worthy the least of all thy mercies.
So our Iacob whose story we Are now upon; I am not worthy the least of all thy Mercies.
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And that poore dejected Publican giues us an example of admirable humilitie;
And that poor dejected Publican gives us an Exampl of admirable humility;
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he comes unto the Temple, for his devotion brought him thither, and he dares not neglect a dutie though he be not worthy to performe it;
he comes unto the Temple, for his devotion brought him thither, and he dares not neglect a duty though he be not worthy to perform it;
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but when he is come there, how doth he behaue himselfe? how humbly? how sadly? He stands afarre off; as not daring to presse nearer to a glorious presence:
but when he is come there, how does he behave himself? how humbly? how sadly? He Stands afar off; as not daring to press nearer to a glorious presence:
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he weuld not lift up so much as his eyes towards heaven, as ashamed to behold that against which he had sinned:he weuld not lift up so much as his eyes towards heaven, as ashamed to behold that against which he had sinned:
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he smites upon his breast, with remorce and feare and indignation;he smites upon his breast, with remorse and Fear and Indignation;
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and all that he can bring out at last is no more but this, God be mercifull to mee a sinner. Luk. 18.13.
and all that he can bring out At last is no more but this, God be merciful to me a sinner. Luk. 18.13.
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And this is the acceptable prayer, though he durst scarce speake, God readily heard him, he went away justified: so that wee may say with David, Psal. 10.17. Lord thou hast heard the desire of the humble.
And this is the acceptable prayer, though he durst scarce speak, God readily herd him, he went away justified: so that we may say with David, Psalm 10.17. Lord thou hast herd the desire of the humble.
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There are two Originall words that doe liuely expresse this unto us; NONLATINALPHABET, which in Greeke signifies to pray, is of NONLATINALPHABET the knee:
There Are two Original words that do lively express this unto us;, which in Greek signifies to pray, is of the knee:
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and the Hebrew word Berecha prayer, is of NONLATINALPHABET Berech, Ingeniculando fudit preces: both importing, the bowing of the knee in prayer.
and the Hebrew word Berecha prayer, is of Berech, Ingeniculando fudit preces: both importing, the bowing of the knee in prayer.
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Humilitie is so necessary that the promise is to it; 2 Chro. 7.14. If my people shall humble themselues and pray, then I will heare from heaven. And, Esa. 66.2. To this man will I looke, even to him that is poore and of a contrite spirit.
Humility is so necessary that the promise is to it; 2 Chro 7.14. If my people shall humble themselves and pray, then I will hear from heaven. And, Isaiah 66.2. To this man will I look, even to him that is poor and of a contrite Spirit.
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This is the Sacrifice that God accepts, when sacrifices and burnt-offrings will not please him. This is the powring forth of the soule: the oother phrase is;
This is the Sacrifice that God accepts, when Sacrifices and Burnt offerings will not please him. This is the Pouring forth of the soul: the other phrase is;
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2. A lifting up of the spirit; the phrase is used, Psal. 25.1. Vnto thee O Lord doe I lift up my soule.
2. A lifting up of the Spirit; the phrase is used, Psalm 25.1. Unto thee Oh Lord do I lift up my soul.
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And it signifies also two things, fervency and continuance. 1. Fervency. Wee must haue zeale and heate in our prayers; Iam. 5.16. The effectuall fervent prayer availeth much.
And it signifies also two things, fervency and Continuance. 1. Fervency. we must have zeal and heat in our Prayers; Iam. 5.16. The effectual fervent prayer availeth much.
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Zeale puts the heart into a good temper and apts it for motion, which cannot be without an heate:
Zeal puts the heart into a good temper and apts it for motion, which cannot be without an heat:
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besides it helpes on prayer, and makes it speedie.
beside it helps on prayer, and makes it speedy.
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Prayer is the weapon with which wee fight, zeale giues that an edge, for wee are easily dulled and need that whetting. And to use another expression; prayer ascends as the fire:
Prayer is the weapon with which we fight, zeal gives that an edge, for we Are Easily dulled and need that whetting. And to use Another expression; prayer ascends as the fire:
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the fire moues unto its owne place, to the element of fire in the hollow of the Moone,
the fire moves unto its own place, to the element of fire in the hollow of the Moon,
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and that it may passe the better without hindrance, it goes up like a pyramis spirewise, sharpe-poynted, the more easily to penetrate:
and that it may pass the better without hindrance, it Goes up like a pyramid spirewise, sharpe-poynted, the more Easily to penetrate:
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zeale is the pyramidall or poynted flame of prayer, and wings it up freely till it come before God,
zeal is the pyramidal or pointed flame of prayer, and wings it up freely till it come before God,
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and peirces with a kinde of violence till it gaine an entrance. Tis a fit Story which St. Augustin hath, Ile repeate it to you;
and peirces with a kind of violence till it gain an Entrance. This a fit Story which Saint Augustin hath, I'll repeat it to you;
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When he came as a visitant to the house of a sicke man, he saw the roome full of friends and kindred, who were all silent,
When he Come as a visitant to the house of a sick man, he saw the room full of Friends and kindred, who were all silent,
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yet all weeping, the wife sobbing, the children crying out, the kinsfolks lamenting; The good Father suddenly utters a prayer;
yet all weeping, the wife sobbing, the children crying out, the kinsfolks lamenting; The good Father suddenly utters a prayer;
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Domine, quas preces exaudis, si has non exaudis? Lord, what prayers dost thou heare if thou hearest not these? A prayer not so much artfull,Domine, quas preces exaudis, si has non exaudis? Lord, what Prayers dost thou hear if thou Hearst not these? A prayer not so much artful,
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as vehement, hath a kinde of violence in it. And the Scripture sets it forth by such like words;
as vehement, hath a kind of violence in it. And the Scripture sets it forth by such like words;
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To cry, To wrestle, To striue, all arguing an holy importunitie. 2. Continuance. True zeale continues, tis a fire, not a flame onely;To cry, To wrestle, To strive, all arguing an holy importunity. 2. Continuance. True zeal continues, this a fire, not a flame only;
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and according to the Apostles Rule;
and according to the Apostles Rule;
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Wee must pray alwayes. 1. In the constant disposition of heart. 2. In act at all seasonable opportunities, all fit times,we must pray always. 1. In the constant disposition of heart. 2. In act At all seasonable opportunities, all fit times,
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as is interpreted by St. Paul in the very choice of the Word, NONLATINALPHABET, not NONLATINALPHABET. So wee reade that Mephibosheth eate continually at the Kings table; 2 Sam. 9.13.
as is interpreted by Saint Paul in the very choice of the Word,, not. So we read that Mephibosheth eat continually At the Kings table; 2 Sam. 9.13.
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And that Anna departed not from the Temple, but served God day and night; Luk. 2.37. that is, when ever the time was seasonable and opportune.
And that Anna departed not from the Temple, but served God day and night; Luk. 2.37. that is, when ever the time was seasonable and opportune.
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We must continue to pray, though wee finde our selues indisposed to prayer, and therefore wee must continue because indisposed.
We must continue to pray, though we find our selves indisposed to prayer, and Therefore we must continue Because indisposed.
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The Devill sometimes teaches our sloath to object, That wee are dull and dead and unapt,
The devil sometime Teaches our sloth to Object, That we Are dull and dead and unapt,
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and were therefore better not pray at all, then pray without life. But it is with our soules, as sometimes with some part of our bodyes;
and were Therefore better not pray At all, then pray without life. But it is with our Souls, as sometime with Some part of our bodies;
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If a man leane long upon his Arme without motion of it, it becomes so benummed that tis made unfit for motion,
If a man lean long upon his Arm without motion of it, it becomes so benumbed that this made unfit for motion,
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but wee continue rubbing of that part, till wee bring the bloud to the same free course againe:
but we continue rubbing of that part, till we bring the blood to the same free course again:
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Such dulnesse and distemper by our owne neglect oft grows upon our better part, but wee must be constant in the warming and rubbing of the soule;
Such dulness and distemper by our own neglect oft grows upon our better part, but we must be constant in the warming and rubbing of the soul;
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when wee are dull, to pray against dulnesse;
when we Are dull, to pray against dulness;
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and not to leaue the worke, till wee finde our former life running freely, and spirit in our veines.
and not to leave the work, till we find our former life running freely, and Spirit in our Veins.
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5. The last particular that I propounded for explication of the Essentialls to prayer, is, That wee must pray for things lawfull.
5. The last particular that I propounded for explication of the Essentials to prayer, is, That we must pray for things lawful.
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The promise is, that Good things shall be given to them that aske them; Mat. 7.11. The highest good is Gods glory, then our good and the Churches.
The promise is, that Good things shall be given to them that ask them; Mathew 7.11. The highest good is God's glory, then our good and the Churches.
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Our good is spirituall and temporall.
Our good is spiritual and temporal.
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Spiritualls are so farre to be asked as they are promised, so farre as necessary to salvation;
Spirituals Are so Far to be asked as they Are promised, so Far as necessary to salvation;
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That wee should haue grace is absolutely necessary, and therefore wee pray absolutely for it:
That we should have grace is absolutely necessary, and Therefore we pray absolutely for it:
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Degrees and measures are not limitedly necessary, therefore for limited and set measures wee may not absolutely pray;
Degrees and measures Are not limitedly necessary, Therefore for limited and Set measures we may not absolutely pray;
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yet for necessary measures absolutely, because absolutely necessary.
yet for necessary measures absolutely, Because absolutely necessary.
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Temporalls may be prayed for, and with determination of what wee petition, for Licet orare, quod licet desiderare.
Temporals may be prayed for, and with determination of what we petition, for Licet orare, quod licet desiderare.
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Some haue thought wee may not pray for Temporalls but onely in the generall and conditionally.
some have Thought we may not pray for Temporals but only in the general and conditionally.
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I thinke they too much streighten us; for a conditionall petition doth petition nothing, nor doth a generall:
I think they too much straighten us; for a conditional petition does petition nothing, nor does a general:
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If a sicke man pray in such a forme, Lord send me what thou knowest fit for me;
If a sick man pray in such a Form, Lord send me what thou Knowest fit for me;
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I discommend not the forme, yet the sicke-man prayes not more for his health then the cōtinuance of his disease.
I discommend not the Form, yet the Sick man prays not more for his health then the Continuance of his disease.
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I thinke it lawfull, and not onely lawfull, but fit, that he determine and particularise his prayer, Lord send health;
I think it lawful, and not only lawful, but fit, that he determine and particularise his prayer, Lord send health;
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yet still in this sense it is conditionall, though we determine the petition, yet ever to use an expresse or tacite subjection to Gods will, and wisedome.
yet still in this sense it is conditional, though we determine the petition, yet ever to use an express or tacit subjection to God's will, and Wisdom.
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These are the essentialls to prayer, in my Catecheticall Method the other day to my owne, I followed likewise the Accidentalls to prayer,
These Are the essentials to prayer, in my Catechetical Method the other day to my own, I followed likewise the Accidentals to prayer,
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and more largely, but here meant onely to make use of what is necessary to our present purpose;
and more largely, but Here meant only to make use of what is necessary to our present purpose;
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and haue sufficiently shewed what prayer is, in the second part to be explicated I shall be briefer, which is; 2. How it yeelds remedy.
and have sufficiently showed what prayer is, in the second part to be explicated I shall be briefer, which is; 2. How it yields remedy.
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When wee pray and determine upon this or that particular thing, wee doe as it were apply Gods will unto it,
When we pray and determine upon this or that particular thing, we do as it were apply God's will unto it,
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and when that application is made, wee are said to prevaile. Now wee cannot apply Gods will by commanding of it, that were blasphemy to imagine,
and when that application is made, we Are said to prevail. Now we cannot apply God's will by commanding of it, that were blasphemy to imagine,
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nor by a familiar postulation, that were not lesse then blasphemy, but by a submisse representation of our will unto him.
nor by a familiar postulation, that were not less then blasphemy, but by a submiss representation of our will unto him.
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Therefore some haue expressed themselues thus;
Therefore Some have expressed themselves thus;
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When wee pray unto men wee mooue and affect them with what wee say, but when unto God, our selues are rather mooved and affected, the change is in us, wee are fitted for a grant.
When we pray unto men we move and affect them with what we say, but when unto God, our selves Are rather moved and affected, the change is in us, we Are fitted for a grant.
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But I thinke wee may admit of more, That God honors this ordinance as declaring himselfe affected by it,
But I think we may admit of more, That God honours this Ordinance as declaring himself affected by it,
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because it is that medium onely by which being intervenient or interceding God imparts much unto us.
Because it is that medium only by which being intervenient or interceding God imparts much unto us.
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Not that God is any way ignorant and needs this representation of our wills, for he understands our thoughts a-farre off; Psal. 139.2.
Not that God is any Way ignorant and needs this representation of our wills, for he understands our thoughts afar off; Psalm 139.2.
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Nor that God of nilling is bowed and made willing by these representations, for with him is no variablenesse, neither shadow of turning; Iam. 1.17.
Nor that God of nilling is bowed and made willing by these representations, for with him is no variableness, neither shadow of turning; Iam. 1.17.
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But onely that it is his way, that ordinance which himselfe hath appointed, and wee onely impetrate what wee beleeue him to will.
But only that it is his Way, that Ordinance which himself hath appointed, and we only impetrate what we believe him to will.
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So that our prayers doe argue no change in God, neither doth the firmenesse of eternall providence hinder our prayers,
So that our Prayers do argue no change in God, neither does the firmness of Eternal providence hinder our Prayers,
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but wee onely use Gods way, and entreat what wee beleeue him to will, as it is cleare in that of the Apostle, 1 Ioh. 5.14. This is the confidence that wee haue in him, that if wee aske any thing according to his will, he heareth us.
but we only use God's Way, and entreat what we believe him to will, as it is clear in that of the Apostle, 1 John 5.14. This is the confidence that we have in him, that if we ask any thing according to his will, he hears us.
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And more cleare in an example, that of Davids prayer for the establishing of his house;
And more clear in an Exampl, that of Davids prayer for the establishing of his house;
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Let the house of David thy servant be established before thee, for thou hast told thy servant thou wilt build him an house, Let the house of David thy servant be established before thee, for thou hast told thy servant thou wilt built him an house,
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therefore thy servant hath found in his heart to pray before thee, and now O Lord, thou art God and hast promised this goodnesse,
Therefore thy servant hath found in his heart to pray before thee, and now Oh Lord, thou art God and haste promised this Goodness,
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now therefore let it please thee to blesse the house of thy servant. 1 Chro. 17.25.26.27. I haue done with the explication; It follows,now Therefore let it please thee to bless the house of thy servant. 1 Chro 17.25.26.27. I have done with the explication; It follows,
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2. The Confirmation of the truth.
2. The Confirmation of the truth.
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The very explication is proofe enough, prayer is our remedy in distresses, for our remedy lyes in God, and prayer mooues to him.
The very explication is proof enough, prayer is our remedy in Distresses, for our remedy lies in God, and prayer moves to him.
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It is not our strength that prevailes, but the Covenant; and when wee are in that wee succeede;
It is not our strength that prevails, but the Covenant; and when we Are in that we succeed;
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The effectuall fervent prayer of a righteous man prevaileth much. The effectual fervent prayer of a righteous man prevails much.
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Elias was a man subject to like passions as wee are, and he prayed earnestly that it might not raine,
Elias was a man Subject to like passion as we Are, and he prayed earnestly that it might not rain,
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and it rained not for the space of three yeares and sixe moneths. Iam. 5.15.16. It was not Elias that prevailed, he was subject to the same infirmities with us,and it reigned not for the Molle of three Years and sixe months. Iam. 5.15.16. It was not Elias that prevailed, he was Subject to the same infirmities with us,
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but Elias rightly made use of the ordinance and prevailed in that he sought.
but Elias rightly made use of the Ordinance and prevailed in that he sought.
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I might instance unto you the many examples of Scripture, what glorious things are sayd of prayer,
I might instance unto you the many Examples of Scripture, what glorious things Are said of prayer,
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and how often it hath wonne the victory; but I will onely present two unto your memory;
and how often it hath won the victory; but I will only present two unto your memory;
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That of Peters deliverance, recorded, Act. 12. Which in the fifth verse is resolved into this;
That of Peter's deliverance, recorded, Act. 12. Which in the fifth verse is resolved into this;
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Peter was kept in prison, but prayer was made without ceasing of the Church unto God for him. Peter was kept in prison, but prayer was made without ceasing of the Church unto God for him.
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The Church would not suffer Peter to remaine imprisoned, but with prayer they burst open the prison-gates, with prayer they file off his loade of irons.
The Church would not suffer Peter to remain imprisoned, but with prayer they burst open the prison-gates, with prayer they file off his load of irons.
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The other is this of Iacob, in the 28. verse of this Chapter, he hath a triumph after the Conquest;
The other is this of Iacob, in the 28. verse of this Chapter, he hath a triumph After the Conquest;
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He that wrestled with Iacob sayd unto him, Thy name shall be called no more Iacob,
He that wrestled with Iacob said unto him, Thy name shall be called no more Iacob,
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but Israel, for as a Prince hast thou power with God and hast prevailed. but Israel, for as a Prince hast thou power with God and haste prevailed.
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Because of this power, they that pray are sayd to Helpe together, God delivered us and will deliver you also.
Because of this power, they that pray Are said to Help together, God Delivered us and will deliver you also.
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Helping together by prayer for us. 2 Cor. 1.11.Helping together by prayer for us. 2 Cor. 1.11.
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Therefore the same St. Paul the mightie Apostle, yet when he was for journey to a Hierusalem, entreats the assistance and safe-conduct and Guard of Supplicants;
Therefore the same Saint Paul the mighty Apostle, yet when he was for journey to a Jerusalem, entreats the assistance and safe-conduct and Guard of Supplicants;
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Now I beseech you brethren, that yee striue together with mee in your prayers to God for mee, that I may be delivered from them that beleeue not in Iudaea. Rom. 15.30. The word NONLATINALPHABET, is rendred by the Ʋetus Interprets, Ʋt adjuvetis me, I beseech you that you helpe mee; but it is more;Now I beseech you brothers, that ye strive together with me in your Prayers to God for me, that I may be Delivered from them that believe not in Iudaea. Rom. 15.30. The word, is rendered by the Ʋetus Interprets, Ʋt adjuvetis me, I beseech you that you help me; but it is more;
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He requires such an Aide as Souldiers doe when they are to encounter with a stronger enemy;
He requires such an Aid as Soldiers do when they Are to encounter with a Stronger enemy;
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I am to entertaine a businesse full of difficultie in it selfe, full of danger because of opposition,
I am to entertain a business full of difficulty in it self, full of danger Because of opposition,
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now I beseech you, striue, fight, skirmish together with mee by your prayers.
now I beseech you, strive, fight, skirmish together with me by your Prayers.
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Ile adde no more for confirmation, nor need I to those that haue but tryed it;
I'll add no more for confirmation, nor need I to those that have but tried it;
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but descend briefely to application in a threefold Vse, to instruct, reproue, exhort.
but descend briefly to application in a threefold Use, to instruct, reprove, exhort.
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1 Ʋse. If prayer doe remedie our distresses, it instructs in a double truth: 1. In the reason why the godly pray so much, so frequent:
1 Ʋse. If prayer do remedy our Distresses, it instructs in a double truth: 1. In the reason why the godly pray so much, so frequent:
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The blind throng wonder at the usuall and often assemblings of Gods people, but they usually and often assemble because they know the necessitie and efficacie of that businesse for which they assemble;
The blind throng wonder At the usual and often assemblings of God's people, but they usually and often assemble Because they know the necessity and efficacy of that business for which they assemble;
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they pray much, because they know prayer prevaileth much.
they pray much, Because they know prayer prevails much.
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2. In the reason why God corrects so long, why the stroake remaines upon a people.
2. In the reason why God corrects so long, why the stroke remains upon a people.
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Tis no wonder the burden lyes, when the wearied are not carefull to heaue it off;
This no wonder the burden lies, when the wearied Are not careful to heave it off;
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for they shall smart still that seeke not diligently after God. 2 Ʋse. If prayer be the remedie, it then justly reprehends;
for they shall smart still that seek not diligently After God. 2 Ʋse. If prayer be the remedy, it then justly reprehends;
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1. Those that seeke for other remedies and rest there;
1. Those that seek for other remedies and rest there;
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In this instance of the pestilentiall disease which in these parts we feare, we disallow not the use of antidotes, the warding of our Towne-ships, the warrantable removall from our houses;
In this instance of the pestilential disease which in these parts we Fear, we disallow not the use of antidotes, the warding of our Townships, the warrantable removal from our houses;
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but these are not enough, nor such as can giue us confidence.
but these Are not enough, nor such as can give us confidence.
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They that trust upon these idolatrously abuse an emptie creature, they leane upon a bruised deceitfull bull rush. 2. Those that neglect prayer.
They that trust upon these idolatrously abuse an empty creature, they lean upon a Bruised deceitful bull rush. 2. Those that neglect prayer.
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In the practicall notion we doe not easily distinguish betweene the neglect and contempt of holy duties;
In the practical notion we do not Easily distinguish between the neglect and contempt of holy duties;
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therefore they adde unto their sinne that plead for their neglect, I haue not time to answer objections; briefly;
Therefore they add unto their sin that plead for their neglect, I have not time to answer objections; briefly;
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They say, God cannot be changed by our prayers, what need we pray? But that weapon wounds themselues:
They say, God cannot be changed by our Prayers, what need we pray? But that weapon wounds themselves:
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for therefore must we pray because God cannot change;
for Therefore must we pray Because God cannot change;
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it is his unchangeable will to giue us what wee need, and tis his unchangeable will that we should pray that hee would giue it.
it is his unchangeable will to give us what we need, and this his unchangeable will that we should pray that he would give it.
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They say, good things may bee had, are had without prayer.
They say, good things may be had, Are had without prayer.
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But if they be good, whether are they sure? But those good things which we receiue by prayer are called sure mercies. Besides, good things are bestowed on the wicked either not for themselues,
But if they be good, whither Are they sure? But those good things which we receive by prayer Are called sure Mercies. Beside, good things Are bestowed on the wicked either not for themselves,
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or they were better without them. They say, men haue often prayed and not obtained that they haue prayed for.
or they were better without them. They say, men have often prayed and not obtained that they have prayed for.
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Besides those answeres, that God oft heares when we apprehend it not, or if he delay hearing it is because he is infinitely wise, not because he is any way unmindfull or uncarefull: I would onely oppose this;
Beside those answers, that God oft hears when we apprehend it not, or if he Delay hearing it is Because he is infinitely wise, not Because he is any Way unmindful or uncareful: I would only oppose this;
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Let us resolue our not hearing, to our owne not praying rightly, when we doe not obtaine, let us see whether,
Let us resolve our not hearing, to our own not praying rightly, when we do not obtain, let us see whither,
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nay be consident of it, that we prayed amisse.
nay be confident of it, that we prayed amiss.
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Saint Iames hath resolved the case, Yee aske and receiue not because ye aske amisse, that yee may consume it upon your lusts, Iam. 4.3. Let us make that tryall, it is safest to lay the blame upon our selues.
Saint James hath resolved the case, Ye ask and receive not Because you ask amiss, that ye may consume it upon your Lustiest, Iam. 4.3. Let us make that trial, it is Safest to lay the blame upon our selves.
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These are weake and false pretences, and such as shall not refuge our neglect, against which the Scripture is terrible:
These Are weak and false pretences, and such as shall not refuge our neglect, against which the Scripture is terrible:
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Poure out thy fury upon the heathen that know thee not, upon the families that call not upon thy name. Ier: 10.25.Pour out thy fury upon the heathen that know thee not, upon the families that call not upon thy name. Jeremiah: 10.25.
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They that know God will call vpon him, and when we neglect to pray vnto him we forget him,
They that know God will call upon him, and when we neglect to pray unto him we forget him,
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and then we cast off all feare;
and then we cast off all Fear;
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as Eliphas the Temanite spake a truth though vnjustly in the application vnto Iob: Thou castest off feare and restrainest prayer before God, Iob 15.4.
as Eliphaz the Temanite spoke a truth though unjustly in the application unto Job: Thou Chastest off Fear and restrainest prayer before God, Job 15.4.
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They that feare God, do pray vnto him not onely publickly, for so a carnall man may be drawne vnto a forme,
They that Fear God, do pray unto him not only publicly, for so a carnal man may be drawn unto a Form,
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but priuately with frequent secret whisperings, for so the Hebrew word in the text signifies.
but privately with frequent secret whisperings, for so the Hebrew word in the text signifies.
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When wee neglect this Mussitation this low, humble, submisse representation of our wils, then we cast off feare, then we expresse pride;
When we neglect this Mussitation this low, humble, submiss representation of our wills, then we cast off Fear, then we express pride;
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but by it wee gaine a strong adversary, God will resist vs, for, Hee resisteth the proud, and giveth grace to the humble;
but by it we gain a strong adversary, God will resist us, for, He Resisteth the proud, and gives grace to the humble;
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Consider this yee that forget God. I'le end with an exhortation.Consider this ye that forget God. I'll end with an exhortation.
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3 Ʋse. Let us set upon the exercise of prayer, let us make use of our priviledge.
3 Ʋse. Let us Set upon the exercise of prayer, let us make use of our privilege.
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It is nothing to haue the happinesse and advantage to prevaile in Court, if wee possesse such a favour, let us not lose or neglect our power.
It is nothing to have the happiness and advantage to prevail in Court, if we possess such a favour, let us not loose or neglect our power.
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Are wee serious when wee pray, or is it worth the having which we pray for? then we may conceiue what it is to be heard.
are we serious when we pray, or is it worth the having which we pray for? then we may conceive what it is to be herd.
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How doth it discourage a poore client to waite long and haue no accesse? But if we pray rightly, God lets us in;
How does it discourage a poor client to wait long and have no access? But if we pray rightly, God lets us in;
q-crq vdz pn31 vvi dt j n1 pc-acp vvi av-j cc vhb dx n1? p-acp cs pns12 vvb av-jn, np1 vvb|pno12 pno12 p-acp;
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for so is the promise, God is neere unto them that call upon him, to them that call upon him in spirit and truth.
for so is the promise, God is near unto them that call upon him, to them that call upon him in Spirit and truth.
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It is all one not to haue a priviledge, and not to use it; as I should never account a miserable wretch that denies himselfe necessities, to be wealthy,
It is all one not to have a privilege, and not to use it; as I should never account a miserable wretch that Denies himself necessities, to be wealthy,
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though the master of a crammed hoord.
though the master of a crammed hoard.
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Prayer is the key that opens treasures, let us often turne it, tis our owne fault if we be not stored.
Prayer is the key that Opens treasures, let us often turn it, this our own fault if we be not stored.
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Let us not neglect so rich a blessing, for by the bloud of Iesus Christ wee are made neere there is a wide entrance made;
Let us not neglect so rich a blessing, for by the blood of Iesus christ we Are made near there is a wide Entrance made;
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let us presse neere it to get in through Christ.
let us press near it to get in through christ.
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Without Christ wee are a farre off, but in him we haue boldnesse and accesse, so that wee shall not be challenged for intrusion,
Without christ we Are a Far off, but in him we have boldness and access, so that we shall not be challenged for intrusion,
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but with confidence may get neere to the throne of grace, and like servants in speciall favour may haue entrance both private and ordinary.
but with confidence may get near to the throne of grace, and like Servants in special favour may have Entrance both private and ordinary.
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Beloved, we under-value such a mercie, we under-value Christ, if now we neglect prayer.
beloved, we undervalue such a mercy, we undervalue christ, if now we neglect prayer.
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1237
Let us not neglect our selues, let us not neglect the Church, let us not neglect the bloud of our Saviour.
Let us not neglect our selves, let us not neglect the Church, let us not neglect the blood of our Saviour.
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1238
The times, the danger of the times, the Churches abroad, the Church at home, our owne necessities call for our prayers.
The times, the danger of the times, the Churches abroad, the Church At home, our own necessities call for our Prayers.
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Let me remember you a storie from the Gospell which may lead us.
Let me Remember you a story from the Gospel which may led us.
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1240
When our Saviour with his Disciples were upon the Sea, a storme arose, the shippe was indangered;
When our Saviour with his Disciples were upon the Sea, a storm arose, the ship was endangered;
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whereupon the Disciples hasten to the Cabin where Christ slept, and awake him saying, Master saue us, wee perish;
whereupon the Disciples hasten to the Cabin where christ slept, and awake him saying, Master save us, we perish;
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then he rebuked the wind and the sea, and there was a great calme. then he rebuked the wind and the sea, and there was a great Cam.
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The Ship of the Church is in great danger, the winds are loud, the wayes rise high, there is a great tempest abroad, the waters beate against the Vessell:
The Ship of the Church is in great danger, the winds Are loud, the ways rise high, there is a great tempest abroad, the waters beat against the Vessel:
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now our remedie and safetie lies in God, let us imitate the wisedome of the Disciples:
now our remedy and safety lies in God, let us imitate the Wisdom of the Disciples:
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tis likely that the other Mariners used other meanes, some at the Anchors, some at the sterne, some at the pumpe, some at severall gables;
this likely that the other Mariners used other means, Some At the Anchors, Some At the stern, Some At the pump, Some At several gables;
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but the Disciples they onely runne to Christ, and throng about the Cabin-doore, and cry out amazedly and vehemently to him, Master saue us we perish.
but the Disciples they only run to christ, and throng about the Cabin-door, and cry out amazedly and vehemently to him, Master save us we perish.
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It may bee other men in danger will haue recourse unto other meanes to their owne likelihoods;
It may be other men in danger will have recourse unto other means to their own likelihoods;
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but it will bee our Christian wisedome to throng about the throne, to seeke God by prayer, Lord saue us we perish.
but it will be our Christian Wisdom to throng about the throne, to seek God by prayer, Lord save us we perish.
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Tis our advantage, the Lord will not be offended at our importunitie, we may all throng,
This our advantage, the Lord will not be offended At our importunity, we may all throng,
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though in these and the like assemblings, but one man employes his tongue unto God, yet the whole Congregation may presse unto the Cabin-doore:
though in these and the like assemblings, but one man employs his tongue unto God, yet the Whole Congregation may press unto the Cabin-door:
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Let our hearts draw neere, and kneele all together on the threshold of the Sanctuary; that God may take notice of a multitude of Clients, and may heare:
Let our hearts draw near, and kneel all together on the threshold of the Sanctuary; that God may take notice of a multitude of Clients, and may hear:
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that the storme what ever it is may be appeased, and there may follow a great calme, especially in the German and British Seas, abroad and at home.
that the storm what ever it is may be appeased, and there may follow a great Cam, especially in the Germane and Brit Seas, abroad and At home.
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GENESIS 32.10. GENESIS 32.10.
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And Iacob said, O God of my Father Abraham, and God of my Father Isaack, the Lord which said unto mee, Returne unto thy Country,
And Iacob said, Oh God of my Father Abraham, and God of my Father Isaac, the Lord which said unto me, Return unto thy Country,
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and I will deale well with thee. — Deliver mee. IACOB was in danger, and Iacob prayes;
and I will deal well with thee. — Deliver me. IACOB was in danger, and Iacob prays;
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Prayer is Gods ordinance for our remedy: yet we sometimes pray and speed not;
Prayer is God's Ordinance for our remedy: yet we sometime pray and speed not;
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I haue therefore now againe taken up this Text to shew what arguments wee must use in prayer,
I have Therefore now again taken up this Text to show what Arguments we must use in prayer,
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for as Amos speakes of the skilfull in Lamentation, so there is a skill in prayer.
for as Amos speaks of the skilful in Lamentation, so there is a skill in prayer.
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I followed the Story with a paraphrase, where I began the Text in another assembly;
I followed the Story with a Paraphrase, where I began the Text in Another assembly;
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here I will onely shew from an hill the way that I lead that other Congregation,
Here I will only show from an hill the Way that I led that other Congregation,
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and in which way wee are now to goe forward. Wee observed in his journey;
and in which Way we Are now to go forward. we observed in his journey;
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1. His Encounter with the Angels. 2. His Message to his brother. 3. His feare at the returne of them he sent. 4. The meanes he used for his defence;
1. His Encounter with the Angels. 2. His Message to his brother. 3. His Fear At the return of them he sent. 4. The means he used for his defence;
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1. The division of his family. 2. His prayer. In that wee noted; 1. That he did pray.
1. The division of his family. 2. His prayer. In that we noted; 1. That he did pray.
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Vpon that I haue spent a discourse alreadie, and now am to proceed to the second.
Upon that I have spent a discourse already, and now am to proceed to the second.
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2. The arguments he used in his prayer; they are two; 1. From the Covenant; O God of my Father Abraham, and God of my Father Isaac. 2. From the promise;
2. The Arguments he used in his prayer; they Are two; 1. From the Covenant; O God of my Father Abraham, and God of my Father Isaac. 2. From the promise;
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O Lord which saidst unto mee, Returne and I will deale well with thee; The Text needs no other either division or explication;O Lord which Said unto me, Return and I will deal well with thee; The Text needs no other either division or explication;
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and therefore I may proceede to the arguments particularly. 1. The first Argument is from the Covenant, and it strengthens his prayer thus;
and Therefore I may proceed to the Arguments particularly. 1. The First Argument is from the Covenant, and it strengthens his prayer thus;
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O God, thou art the God of my Fathers, and therefore mine;
Oh God, thou art the God of my Father's, and Therefore mine;
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thou hast entered into Covenant with them, and therefore with mee, for the Covenant is to them and to their seede;
thou hast entered into Covenant with them, and Therefore with me, for the Covenant is to them and to their seed;
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I am the seede of Abraham and Isaac; O God of my Fathers Abraham and Isaac, deliver mee.
I am the seed of Abraham and Isaac; Oh God of my Father's Abraham and Isaac, deliver me.
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The head that I will speake of, is, in Hypothesi; That Iacob prayed with an argument from the Covenant.
The head that I will speak of, is, in Hypothesis; That Iacob prayed with an argument from the Covenant.
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But, in Thesi, and more proper and profitable for us; That in prayer wee must draw argument from the Covenant.
But, in Thessia, and more proper and profitable for us; That in prayer we must draw argument from the Covenant.
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The Scripture will giue us precept and instance, I will onely confirme it by a double reason.
The Scripture will give us precept and instance, I will only confirm it by a double reason.
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1. Wee shall not else be heard, wee must haue the generall Covenant before wee haue particular hearing:
1. we shall not Else be herd, we must have the general Covenant before we have particular hearing:
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for all is offerd in Christ, wee must come in him, in whom alone we challenge all.
for all is offered in christ, we must come in him, in whom alone we challenge all.
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A thing must be ours before we pray for it, ours in Gods Covenant to giue it us, else though wee doe pray for it, wee shall never obtaine it.
A thing must be ours before we pray for it, ours in God's Covenant to give it us, Else though we do pray for it, we shall never obtain it.
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Now the Apostle hath told us, how all things are ours, 1 Cor. 3.23. All things are yours, and yee are Christs, and Christ is Gods. The Covenant promiseth,
Now the Apostle hath told us, how all things Are ours, 1 Cor. 3.23. All things Are yours, and ye Are Christ, and christ is God's The Covenant promises,
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but the promise must be firme, else wee cannot be confident to receiue; Now the same Apostle hath againe told us how the promise is firme; 2 Cor. 1.20. All the promises in him are yea, and in him are Amen.
but the promise must be firm, Else we cannot be confident to receive; Now the same Apostle hath again told us how the promise is firm; 2 Cor. 1.20. All the promises in him Are yea, and in him Are Amen.
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Therefore wee must come in Christ, and to come in Christ is to come in the Covenant.
Therefore we must come in christ, and to come in christ is to come in the Covenant.
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2. By the Covenant wee are interessed in Gods Attributes, which wee honor by our prayer,
2. By the Covenant we Are interested in God's Attributes, which we honour by our prayer,
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and from which wee expect benefit. Wee acknowledge God, able, wise, good; for otherwise wee should not pray unto him.
and from which we expect benefit. we acknowledge God, able, wise, good; for otherwise we should not pray unto him.
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But hence is our comfort, that in vertue of the Covenant, his strength, power, goodnesse, wisedome, are ours.
But hence is our Comfort, that in virtue of the Covenant, his strength, power, Goodness, Wisdom, Are ours.
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Iehoshaphat was confederate with the King of Israel, and thereupon tells him; I am as thou art, my people as thy people, my horses as thy horses. 1 King. 22.4. There was a League between Iudahs and Israels King, therefore the Strength of Iudah is Israels aide:Jehoshaphat was confederate with the King of Israel, and thereupon tells him; I am as thou art, my people as thy people, my Horses as thy Horses. 1 King. 22.4. There was a League between Judas and Israel's King, Therefore the Strength of Iudah is Israel's aid:
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and Ahab doubts not of Iehoshaphats company to Ramoth Gilead. To contemplate God, and to know him in himselfe glorious, might indeed ravish us,
and Ahab doubts not of Iehoshaphats company to Ramoth Gilead. To contemplate God, and to know him in himself glorious, might indeed ravish us,
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but rather with wonder than affection:
but rather with wonder than affection:
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But this both equally cheares us and emboldens us, that as he is such in himselfe,
But this both equally cheers us and emboldens us, that as he is such in himself,
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so he is such to us;
so he is such to us;
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and that is by the Covenant, wherefore we must use that argument when wee require his aide.
and that is by the Covenant, Wherefore we must use that argument when we require his aid.
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I shall hasten from this, and onely make use of it in a double Exhortation. 1 Ʋse. Prayer hath strength from the Covenant, let us therefore enter into Covenant. Christ is offerd;
I shall hasten from this, and only make use of it in a double Exhortation. 1 Ʋse. Prayer hath strength from the Covenant, let us Therefore enter into Covenant. christ is offered;
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when wee take him as he is offerd, wee then enter into Covenant. Wee must lay hold on him, not to part with him for any thing;
when we take him as he is offered, we then enter into Covenant. we must lay hold on him, not to part with him for any thing;
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to giue our selues up unto him, to be his.
to give our selves up unto him, to be his.
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Thus let us take Christ, let us entertaine the tender, the offer, and upon the termes of the Covenant;
Thus let us take christ, let us entertain the tender, the offer, and upon the terms of the Covenant;
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then the league is made, Christ is ours, God is ours, and we may pray. 2. Vse. When wee are in Covenant, let us make use of it;
then the league is made, christ is ours, God is ours, and we may pray. 2. Use. When we Are in Covenant, let us make use of it;
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let us be wise to catch at such an advantage. It was the wisedome of the Syrian Ambassadours from the distressed Benhadad; 1 King. 20.33.
let us be wise to catch At such an advantage. It was the Wisdom of the Syrian ambassadors from the distressed Benhadad; 1 King. 20.33.
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They come with humble entreaties to the King of Israel for King Benhadads pardon, and did diligently obserue whether any thing to the advantage of their suite would come from him, and did hastily catch it.
They come with humble entreaties to the King of Israel for King Benhadad's pardon, and did diligently observe whither any thing to the advantage of their suit would come from him, and did hastily catch it.
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When they had presented the Message, Let thy servant Benhadad liue: Ahab answeres; Is he yet aliue? He is my Brother.
When they had presented the Message, Let thy servant Benhadad live: Ahab answers; Is he yet alive? He is my Brother.
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They catch the advantage, and reply;
They catch the advantage, and reply;
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Thy brother Benhadad. When wee pray, wee may heare as it were God speaking in the Covenant, They are my servants, my sonnes; Thy brother Benhadad. When we pray, we may hear as it were God speaking in the Covenant, They Are my Servants, my Sons;
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be wise upon the advantage and answere, Thy servants, thy sonnes, Let us make use of those glorious relations, let us make use of those gracious attributes, of power, wisedome, goodnesse;
be wise upon the advantage and answer, Thy Servants, thy Sons, Let us make use of those glorious relations, let us make use of those gracious attributes, of power, Wisdom, Goodness;
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in a word, let us manifest that wee injoy God, by making use of God. Acquaint thy selfe with him, and be at peace, thereby good shall come unto thee;
in a word, let us manifest that we enjoy God, by making use of God. Acquaint thy self with him, and be At peace, thereby good shall come unto thee;
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sayth that experienced Iob, Iob 22.21.
say that experienced Job, Job 22.21.
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And as it followes, Then shalt thou haue delight in the Almightie, and shalt lift up thy face unto God.
And as it follows, Then shalt thou have delight in the Almighty, and shalt lift up thy face unto God.
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Beloved, It is our great weaknesse that wee cannot enough delight in God; it argues that wee know not his treasure and his readie hand; beloved, It is our great weakness that we cannot enough delight in God; it argues that we know not his treasure and his ready hand;
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let us therefore Acquaint our selues with him, that we may not onely know him,
let us Therefore Acquaint our selves with him, that we may not only know him,
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but by an intimate knowledge may in all conditions make use of our God, our Father, our friend.
but by an intimate knowledge may in all conditions make use of our God, our Father, our friend.
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It shall suffice to haue spoken so much of this, for that which I would say of the second argument challengeth my time from the former.
It shall suffice to have spoken so much of this, for that which I would say of the second argument Challengeth my time from the former.
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2. The second argument is from the promise.
2. The second argument is from the promise.
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In that uncomfortable night when the weary Patriarke was forced to rest himselfe upon the ground, accompanied onely with his owne solitary musings;
In that uncomfortable night when the weary Patriarch was forced to rest himself upon the ground, accompanied only with his own solitary musings;
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God appeard and made him a promise of Company and defence:
God appeared and made him a promise of Company and defence:
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This Land whereon thou lyest will I giue to thy seed, and behold I am with thee, This Land whereon thou liest will I give to thy seed, and behold I am with thee,
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and will keepe thee in all places whither thou goest, and will bring thee againe into this Land,
and will keep thee in all places whither thou goest, and will bring thee again into this Land,
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for I will not leaue thee till I haue done that which I haue spoken to thee of. Gen. 28.13.14.15. This promise he now makes use of, and with it strengthens his prayer;for I will not leave thee till I have done that which I have spoken to thee of. Gen. 28.13.14.15. This promise he now makes use of, and with it strengthens his prayer;
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O God which saidst unto mee, I will deale well with thee, deliver mee: O God which Said unto me, I will deal well with thee, deliver me:
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I now am confident to beg safetie and protection, for thou hast said it, and I know that thou art true.
I now am confident to beg safety and protection, for thou hast said it, and I know that thou art true.
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Besides this instance of Iacob, wee haue it also in the practise of others.
Beside this instance of Iacob, we have it also in the practice of Others.
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When the wrath of God waxt hot against the idolatrous people, and had threatned to consume them;
When the wrath of God waxed hight against the idolatrous people, and had threatened to consume them;
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Moses remembers this argument, and prayes;Moses remembers this argument, and prays;
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Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine owne selfe and saidst unto them, I will multiply your seed; Exod. 32.13. remember Abraham, Isaac, and Israel thy Servants, to whom thou swarest by thine own self and Said unto them, I will multiply your seed; Exod 32.13.
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David intended to build an house to the glory of the Name of God, but is told by Nathan that such a worke should be reserved for his sonne to a time of peace,David intended to built an house to the glory of the Name of God, but is told by Nathan that such a work should be reserved for his son to a time of peace,
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but however God had accepted his intention, and promises to build up and establish his house:
but however God had accepted his intention, and promises to built up and establish his house:
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according to that David frames his prayer for the flourishing continuance of his family:
according to that David frames his prayer for the flourishing Continuance of his family:
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Let the house of thy servant David be established before thee, for thou O Lord of Hosts hast revealed to thy servant, saying, I will build thee an house; Let the house of thy servant David be established before thee, for thou Oh Lord of Hosts hast revealed to thy servant, saying, I will built thee an house;
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and now O Lord God, thou art that God and thy words be true, and thou hast promised this goodnesse unto thy servant,
and now Oh Lord God, thou art that God and thy words be true, and thou hast promised this Goodness unto thy servant,
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therefore now let it please thee to blesse the house of thy servant. 2 Sam. 7.27.28.29.Therefore now let it please thee to bless the house of thy servant. 2 Sam. 7.27.28.29.
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Thus David encouraged himselfe in the Lord his God, as it is noted of him in another History, in another case; 1 Sam. 30.6. I might giue you more instances that this argument hath beene used by the Saints; and for good reason; for,
Thus David encouraged himself in the Lord his God, as it is noted of him in Another History, in Another case; 1 Sam. 30.6. I might give you more instances that this argument hath been used by the Saints; and for good reason; for,
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1. The promises are given for our strength, therefore upon them they haue supported themselues while they haue prayed.
1. The promises Are given for our strength, Therefore upon them they have supported themselves while they have prayed.
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Affliction deadens the spirit, and would lagge prayer, unlesse there were a Word; but sayth the Psalmist, Psal. 119.50. This is my comfort in my affliction, for thy Word hath quickned mee.
Affliction deadens the Spirit, and would lag prayer, unless there were a Word; but say the Psalmist, Psalm 119.50. This is my Comfort in my affliction, for thy Word hath quickened me.
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The promise quickens, and stayes up a lagging yeelding fainting Christian;
The promise quickens, and stays up a lagging yielding fainting Christian;
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and like some strong warming liquor put into the mouth of a swounding man, it recovers the almost perisht heate and reviues the halfe-dead spirit.
and like Some strong warming liquour put into the Mouth of a swooning man, it recovers the almost perished heat and revives the half-dead Spirit.
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When the word of the Gospel saith, Sonne be of good cheare, thy sinnes are forgiven;
When the word of the Gospel Says, Son be of good cheer, thy Sins Are forgiven;
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Then the soule beginnes to looke up thorough the eyes, and breaths and gaspes, and shewes now that it liues againe.
Then the soul begins to look up through the eyes, and breathes and gasps, and shows now that it lives again.
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So it beares up in tryalls likewise; therefore Saint Paul doubting least the Hebrewes might be wearied and faint in their minds;
So it bears up in trials likewise; Therefore Saint Paul doubting least the Hebrews might be wearied and faint in their minds;
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at least he intimates this to be the cause;
At lest he intimates this to be the cause;
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Yee haue forgotten the exhortation which speaketh to you as Children, my sonne faint not when thou art rebuked, Ye have forgotten the exhortation which speaks to you as Children, my son faint not when thou art rebuked,
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for whom the Lord loveth he chasteneth, if yee endure chastening, God dealeth with you as sonnes: Heb. 12.3.5.6.for whom the Lord loves he Chasteneth, if ye endure chastening, God deals with you as Sons: Hebrew 12.3.5.6.
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When a man is corrected, it is no wonder that he faints, for 'tis no pleasant thing to be under the rod:
When a man is corrected, it is no wonder that he faints, for it's no pleasant thing to be under the rod:
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yet this inables to beare the lash, to remember, That to be corrected is to be dealt withall as sonnes.
yet this inables to bear the lash, to Remember, That to be corrected is to be dealt withal as Sons.
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Therefore the Saints haue exercised their faith upon the promises, whereas else they could not so easily haue given obedience to the Commands;
Therefore the Saints have exercised their faith upon the promises, whereas Else they could not so Easily have given Obedience to the Commands;
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for when the Command burthens, the promise lifts at the burthen & makes the way smooth.
for when the Command burdens, the promise lifts At the burden & makes the Way smooth.
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You shall see the difference of the Command and promise in one example of Gideon. Iud. 6.14.15.16. God meanes to deliver the Israelites from the Midianites oppression by Gideons hand, and therefore sends a Message to him;
You shall see the difference of the Command and promise in one Exampl of gideon. Iud. 6.14.15.16. God means to deliver the Israelites from the midianites oppression by Gideons hand, and Therefore sends a Message to him;
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Goe in thy might, saue Israel, haue not I sent thee? The command startleth him though he were a valiant man. He shrinkes, and expostulates;Go in thy might, save Israel, have not I sent thee? The command startleth him though he were a valiant man. He shrinks, and expostulates;
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How shall I doe it? my family is poore, in a small Tribe, and I the least in the family: How shall I do it? my family is poor, in a small Tribe, and I the least in the family:
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how shall I deliver Israel? Now the promise follows the Command; Surely I will be with thee, and thou shalt smite the Midianites as one man. how shall I deliver Israel? Now the promise follows the Command; Surely I will be with thee, and thou shalt smite the midianites as one man.
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This puts a life into him, and now onely when upon tryall he is sure, it is a promise, he hath courage enough to be an undertaker of that great Commission.
This puts a life into him, and now only when upon trial he is sure, it is a promise, he hath courage enough to be an undertaker of that great Commission.
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For this reason haue the Saints remembred the promise, and used it in their prayers as an argument, because it is their strength.
For this reason have the Saints remembered the promise, and used it in their Prayers as an argument, Because it is their strength.
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2. They knew, God must be honored if they would expect that God should honour them with hearing:
2. They knew, God must be honoured if they would expect that God should honour them with hearing:
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Now to use the promise is to honour God;
Now to use the promise is to honour God;
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It honors his goodnes that he should please to be so respectiue of man, it honors his truth, that he will surely make good his word, it honors his power, that he is not lesse able to doe than say, it honors his wisedome, that he could beforehand fit his people with conveniences.
It honours his Goodness that he should please to be so respective of man, it honours his truth, that he will surely make good his word, it honours his power, that he is not less able to do than say, it honours his Wisdom, that he could beforehand fit his people with conveniences.
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Ile not stay you longer upon the Hypothesis, that Iacob did, that the Saints haue done so:
I'll not stay you longer upon the Hypothesis, that Iacob did, that the Saints have done so:
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But, in Thesi, wee may draw this usefull and comfortable Doctrine; That Gods promises must be the ground or strength of our Prayers.
But, in Thessia, we may draw this useful and comfortable Doctrine; That God's promises must be the ground or strength of our Prayers.
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To omit other proofe, wee may confirme this with a double reason. 1. No prayer can else be made with faith, with boldnesse, with comfort:
To omit other proof, we may confirm this with a double reason. 1. No prayer can Else be made with faith, with boldness, with Comfort:
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for wee must see the thing made ours by promise before we aske it:
for we must see the thing made ours by promise before we ask it:
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This is our confidence if wee aske any thing according to his will, he heareth us: 1 Ioh. 5.14. And, Ephes. 3.12. The promise being made in Christ, in him wee haue boldnesse and accesse with confidence by the faith of him. This is our confidence if we ask any thing according to his will, he hears us: 1 John 5.14. And, Ephesians 3.12. The promise being made in christ, in him we have boldness and access with confidence by the faith of him.
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For what haue they to doe with God or Gods fulnesse, that are strangers from the Covenant of promise? Ephes. 2.12.
For what have they to do with God or God's fullness, that Are Strangers from the Covenant of promise? Ephesians 2.12.
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Such can challenge nothing, and though they hold up a petition, they cannot looke to haue it sealed,
Such can challenge nothing, and though they hold up a petition, they cannot look to have it sealed,
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or Gods Fiat subscribed under it.
or God's Fiat subscribed under it.
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But David comes to beg as it were for his owne, which was onely treasured up by God against his use;
But David comes to beg as it were for his own, which was only treasured up by God against his use;
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Lord where are thy former loving kindnesses, which thou swarest unto David in thy Truth? Psal. 89.49. 2. Though God freely promise, yet he will not ordinarily performe his promise, till it be sought by prayer.Lord where Are thy former loving Kindnesses, which thou swarest unto David in thy Truth? Psalm 89.49. 2. Though God freely promise, yet he will not ordinarily perform his promise, till it be sought by prayer.
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This desolate place (sayth God) shall become like the garden of Eden, I the Lord haue spoken it, and I will doe it. This desolate place (say God) shall become like the garden of Eden, I the Lord have spoken it, and I will do it.
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Thus sayth the Lord God, I will yet for this be enquired of by the house of Israel to doe it for them: Ezek. 36.36.37. This same method is cleared by Ieremiah in that great worke of the Iewes returne from the Babylonish Captivitie;Thus say the Lord God, I will yet for this be inquired of by the house of Israel to do it for them: Ezekiel 36.36.37. This same method is cleared by Jeremiah in that great work of the Iewes return from the Babylonish Captivity;
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God will doe it, but they must pray; They must first pray and then God will doe it.
God will do it, but they must pray; They must First pray and then God will do it.
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After seventie yeares be accomplished at Babylon, I will visit you, and performe my good word towards you, in causing you to return to this place; After seventie Years be accomplished At Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place;
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then shall you call upon mee, yee shall goe and pray unto mee, and I will hearken unto you, yee shall seeke me and finde mee,
then shall you call upon me, ye shall go and pray unto me, and I will harken unto you, ye shall seek me and find me,
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when yee shall seeke for me with all your heart. And I will be found of you, and will turne away your Captivitie. Ier. 29 10.12.14. Esa. 43.25.26. God will haue this course taken, that when wee receiue the promises, wee may acknowledg them to be as they are, gifts rather than debts, bestowed not earned.when ye shall seek for me with all your heart. And I will be found of you, and will turn away your Captivity. Jeremiah 29 10.12.14. Isaiah 43.25.26. God will have this course taken, that when we receive the promises, we may acknowledge them to be as they Are, Gifts rather than debts, bestowed not earned.
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I haue hastned my selfe to the application. Let us make use of this argument; let us mooue upon this ground.
I have hastened my self to the application. Let us make use of this argument; let us move upon this ground.
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Motus must be super immobile; Tis ruled in Philosophy, That Motion must be upon some firme thing, something that is immoveable.Motus must be super immobile; This ruled in Philosophy, That Motion must be upon Some firm thing, something that is immoveable.
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Now prayer is a motion, in it the soule ascends to God, and therefore it must be firmed upon some stedfast thing;
Now prayer is a motion, in it the soul ascends to God, and Therefore it must be firmed upon Some steadfast thing;
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such is the promise, as David said in his last words, 2 Sam. 23.5. He hath made with mee an everlasting Covenant, ordered in all things and sure.
such is the promise, as David said in his last words, 2 Sam. 23.5. He hath made with me an everlasting Covenant, ordered in all things and sure.
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The foote slips not when it treads upon this, tis sure ground.
The foot slips not when it treads upon this, this sure ground.
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Let us walke upon this ground, let us use this argument, wee shall speed and prevaile.
Let us walk upon this ground, let us use this argument, we shall speed and prevail.
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Quintilian giving some rules for Oratory, tells us, That if our arguments be not weightie, wee must then heape many little ones together,Quintilian giving Some rules for Oratory, tells us, That if our Arguments be not weighty, we must then heap many little ones together,
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like a bed of sand, where though every particular graine of dust could not be discerned,
like a Bed of sand, where though every particular grain of dust could not be discerned,
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yet the whole heape makes a great bulke, Congregandasunt quia minima: but wee need not say so of this argument,
yet the Whole heap makes a great bulk, Congregandasunt quia minima: but we need not say so of this argument,
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for it hath strength in stead of many; he brings an heape of arguments that prayes with a promise.
for it hath strength in stead of many; he brings an heap of Arguments that prays with a promise.
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But that I may proceede in this discourse to your benefit, I will divide this application into two parts.
But that I may proceed in this discourse to your benefit, I will divide this application into two parts.
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1. A Direction how wee may. 2. An Exhortation that wee would make use of the present argument. 1. In the Direction; These three particulars.
1. A Direction how we may. 2. an Exhortation that we would make use of the present argument. 1. In the Direction; These three particulars.
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1. How wee must be rectified in our judgements concerning the promises. 2. How wee may collect them.
1. How we must be rectified in our Judgments Concerning the promises. 2. How we may collect them.
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3. How wee must apply them.
3. How we must apply them.
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1. How our judgements must conceiue of the promises in their nature, exhibition, and intention, I shall cleare in severall propositions. 1. Concerning their nature.
1. How our Judgments must conceive of the promises in their nature, exhibition, and intention, I shall clear in several propositions. 1. Concerning their nature.
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1. The kindes of promises differ; Some are absolute, some onely conditionall; So are temporals; for we finde Iob afflicted, Lazarus poore, Christ himselfe tempted:
1. The Kinds of promises differ; some Are absolute, Some only conditional; So Are temporals; for we find Job afflicted, Lazarus poor, christ himself tempted:
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yet there are promises against disease, against povertie, against temptation.
yet there Are promises against disease, against poverty, against temptation.
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2. The Promises are oft times subordinate, and as they are made, so also performed in order, succession, and dependance.
2. The Promises Are oft times subordinate, and as they Are made, so also performed in order, succession, and dependence.
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The Lord is a Sunne and a shield, the Lord will giue grace and glory to them that walke uprightly: Psal. 84.11.The Lord is a Sun and a shield, the Lord will give grace and glory to them that walk uprightly: Psalm 84.11.
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First grace, then glory, ther's the order, the subordination.
First grace, then glory, ther's the order, the subordination.
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1. The Promises in themselues are certaine and firme, but in their performance oft hid and undiscernable,
1. The Promises in themselves Are certain and firm, but in their performance oft hid and undiscernible,
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and such as come not to passe but by Gods wisedome and power. The promise is, The redeemer shall come to Sion, Esa. 59.20. That the Iewes shall be converted, is in it selfe a certaine word;
and such as come not to pass but by God's Wisdom and power. The promise is, The redeemer shall come to Sion, Isaiah 59.20. That the Iewes shall be converted, is in it self a certain word;
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but a divine Power must bring it about. The Iewes are rebellious, and because of their infidelitie are cut off;
but a divine Power must bring it about. The Iewes Are rebellious, and Because of their infidelity Are Cut off;
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God spared not the naturall branches; But sayth the Apostle;God spared not the natural branches; But say the Apostle;
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If they abide not still in unbeliefe they also shall be graffed in, for God is able to graffe them in againe: If they abide not still in unbelief they also shall be graffed in, for God is able to graft them in again:
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and so all Israel shall be saved, as it is written;
and so all Israel shall be saved, as it is written;
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There shall come out of Sion, (or to Sion) the deliverer, and shall turne away ungodlinesse from Iacob: There shall come out of Sion, (or to Sion) the deliverer, and shall turn away ungodliness from Iacob:
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as Paul applyes the Prophet Esaiah, Rom. 11.23.26. 2. Concerning their exhibition. 1. All promises to the Elect, are made and performed in Christ;
as Paul Applies the Prophet Isaiah, Rom. 11.23.26. 2. Concerning their exhibition. 1. All promises to the Elect, Are made and performed in christ;
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they were purchased by him, and by him are administred. Therefore St Paul thus pleads his integritie;
they were purchased by him, and by him Are administered. Therefore Saint Paul thus pleads his integrity;
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As God is true, our word toward you was not, yea and nay; As God is true, our word towards you was not, yea and nay;
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for the Sonne of God Iesus Christ, who was preached among you by us, was yea;
for the Son of God Iesus christ, who was preached among you by us, was yea;
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for all the promises of God in him are yea, and in him Amen: 2 Cor. 1.18.19.20. And more directly, Gal. 3.16. Now to Abraham and to his Seed were the promises made:
for all the promises of God in him Are yea, and in him Amen: 2 Cor. 1.18.19.20. And more directly, Gal. 3.16. Now to Abraham and to his Seed were the promises made:
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he saith not, unto Seeds, as speaking of many, but as of one, And to thy Seed which is Christ. he Says not, unto Seeds, as speaking of many, but as of one, And to thy Seed which is christ.
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Which is, either because they are made for his sake and merit, or because unto us in Him as our head;
Which is, either Because they Are made for his sake and merit, or Because unto us in Him as our head;
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To Him properly and primarily, but In aggregato, and so to us; wee haue else no interest in them, nor any title to them.
To Him properly and primarily, but In aggregato, and so to us; we have Else no Interest in them, nor any title to them.
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2. The time of promises is oft unknowne and long dated, and as Habakkuk speakes, The Vision is yet for an appointed time. Hab. 2.3. Abraham was but seventie fiue yeares old when he had a promise of Seed; Gen. 12.3.4.
2. The time of promises is oft unknown and long dated, and as Habakkuk speaks, The Vision is yet for an appointed time. Hab. 2.3. Abraham was but seventie fiue Years old when he had a promise of Seed; Gen. 12.3.4.
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But he was an hundred yeares old before he had a sonne: Gen. 21.5.
But he was an hundred Years old before he had a son: Gen. 21.5.
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And though there were a promise of the Messiah when the Scepter was departed from Iudah, yet under the Empire of Caesar there was an old man Simeon wayting for the Consolation of Israel. Luk. 2.25.26. 3. Concerning their Intention.
And though there were a promise of the Messiah when the Sceptre was departed from Iudah, yet under the Empire of Caesar there was an old man Simeon waiting for the Consolation of Israel. Luk. 2.25.26. 3. Concerning their Intention.
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1. Every promise whose medium is generall (though made to some particular person) is generall, and appliable to all.
1. Every promise whose medium is general (though made to Some particular person) is general, and appliable to all.
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The promises are Centered in Christ, and therefore all that belong to him, haue all those promises belonging unto them.
The promises Are Centered in christ, and Therefore all that belong to him, have all those promises belonging unto them.
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At the dedication of the Temple Salomon made a prayer, and among other petitions, this;
At the dedication of the Temple Solomon made a prayer, and among other petitions, this;
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If there be in the Land famine, if there be pestilence, if their enemy besiege them in the Land of their Cities, Then heare thou in heaven. 1 King. 8.37.38. God promiseth Salomon to heare.If there be in the Land famine, if there be pestilence, if their enemy besiege them in the Land of their Cities, Then hear thou in heaven. 1 King. 8.37.38. God promises Solomon to hear.
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The promise was to Salomon; yet when the multitude of Confederate enemies from Moab and Ammon were encamped at Engedi; Iehoshaphat makes use of that answere for his owne safetie. 2 Chron. 20.8.9. Compare also the Lords promise to Iosuah, Iosh. 1.5.6.7. With the Apostles application to the Hebrewes. Hebr. 13.5. 2. The same promises may belong to the godly and wicked, but diversely;
The promise was to Solomon; yet when the multitude of Confederate enemies from Moab and Ammon were encamped At Engedi; Jehoshaphat makes use of that answer for his own safety. 2 Chronicles 20.8.9. Compare also the lords promise to Joshua, Joshua 1.5.6.7. With the Apostles application to the Hebrews. Hebrew 13.5. 2. The same promises may belong to the godly and wicked, but diversely;
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to those by Covenant, to these by common bountie. Though all haue possession of promises, yet not the Tenure:
to those by Covenant, to these by Common bounty. Though all have possession of promises, yet not the Tenure:
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wicked men haue no Right but onely a generall providence, therefore the intention of the promise is not from particular ingagement.
wicked men have no Right but only a general providence, Therefore the intention of the promise is not from particular engagement.
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Thus our judgements must be rectified; Lets now see; 2. How wee may collect them. Wee must so collect the promises as God hath made them.
Thus our Judgments must be rectified; Lets now see; 2. How we may collect them. we must so collect the promises as God hath made them.
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In reading the Scripture wee shall finde the difference; they are sometimes propounded; 1. Expressely, and then 'tis more easie to gather what is plainely delivered; and these; 1. Generally.
In reading the Scripture we shall find the difference; they Are sometime propounded; 1. Expressly, and then it's more easy to gather what is plainly Delivered; and these; 1. Generally.
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So the promises are ordinarily made;
So the promises Are ordinarily made;
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with such generall termes of Every one, or, Whosoever, or the like, that all that are qualified may with that ease collect them;
with such general terms of Every one, or, Whosoever, or the like, that all that Are qualified may with that ease collect them;
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as the Israelites gathered Manna which was scattered about all their Tents. 2. Particularly; such as were made to some particular men, as Abraham, Iosuah, David, or the like;
as the Israelites gathered Manna which was scattered about all their Tents. 2. Particularly; such as were made to Some particular men, as Abraham, Joshua, David, or the like;
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these wee may collect if wee finde our selues in their condition;
these we may collect if we find our selves in their condition;
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for then they are intended unto us, as being made to the condition rather then the man. 2. Implicitely;
for then they Are intended unto us, as being made to the condition rather then the man. 2. Implicitly;
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these being ours more darkly, are not embraced with so much ease; but these also wee may two wayes collect.
these being ours more darkly, Are not embraced with so much ease; but these also we may two ways collect.
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1. In the examples of the Saints;
1. In the Examples of the Saints;
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what wee finde really performed to any of them, being of a generall Medium; is a reall though not written promise,
what we find really performed to any of them, being of a general Medium; is a real though not written promise,
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and wee may collect it to our use, that God will doe so with us as with them, if necessary.
and we may collect it to our use, that God will do so with us as with them, if necessary.
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2. In the prayers of the faithfull; when they haue petitioned for any thing, and haue beene heard;
2. In the Prayers of the faithful; when they have petitioned for any thing, and have been herd;
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their obtaining of their Suite is a tacite promise unto us;
their obtaining of their Suit is a tacit promise unto us;
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Such were heard in what they sought for, and wee know, God is alike ready to heare.
Such were herd in what they sought for, and we know, God is alike ready to hear.
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3. Wee haue learned what to judge of the promises and to gather them. It remaines to know, how we must apply them.
3. we have learned what to judge of the promises and to gather them. It remains to know, how we must apply them.
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The direction unto that, follows upon the ground that wee haue formerly layd. 1. In regard of their nature.
The direction unto that, follows upon the ground that we have formerly laid. 1. In regard of their nature.
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1. Because the kindes differ, wee must differently apply them; The absolute absolutely, Conditionally the conditionall.
1. Because the Kinds differ, we must differently apply them; The absolute absolutely, Conditionally the conditional.
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The promises of Iustification, and of sanctification in a measure fit for our journey, wee may absolutely apply;
The promises of Justification, and of sanctification in a measure fit for our journey, we may absolutely apply;
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because the spirit of life and grace is given to all that must be saved.
Because the Spirit of life and grace is given to all that must be saved.
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But that measure of grace which our alone-Conceit reaches at, and speciall temporalls with their measure, wee must apply but with limitation.
But that measure of grace which our alone-Conceit reaches At, and special temporals with their measure, we must apply but with limitation.
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2. Because promises are subordinate, wee must not Anticipate them in the application. Though that of St. Paul be true, 1 Tim. 4.8.
2. Because promises Are subordinate, we must not Anticipate them in the application. Though that of Saint Paul be true, 1 Tim. 4.8.
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That godlinesse is profitable unto all things, having promise of this life that now is, and of that which is to come. That godliness is profitable unto all things, having promise of this life that now is, and of that which is to come.
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Where the forenamed order is not observed; yet our Saviour hath interpreted it and confirmed the subordination in that admonition; Mat. 6.33. But first seeke the Kingdome of God and his righteousnesse, and all these things shall be added unto you.
Where the forenamed order is not observed; yet our Saviour hath interpreted it and confirmed the subordination in that admonition; Mathew 6.33. But First seek the Kingdom of God and his righteousness, and all these things shall be added unto you.
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We must take the promises in Connexion; first Christ, then safetie; first grace, then glory;
We must take the promises in Connexion; First christ, then safety; First grace, then glory;
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Will yee haue safetie and not haue Christ? Or can wee looke to be glorified before wee are sanctified? There must be a seeking of Gods kingdome first, and then temporalls are added.
Will ye have safety and not have christ? Or can we look to be glorified before we Are sanctified? There must be a seeking of God's Kingdom First, and then temporals Are added.
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3. Because the promises (though firme) are sometimes hid in their performance;
3. Because the promises (though firm) Are sometime hid in their performance;
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therefore in the applying of them, wee must liue not so much by reason but by faith;
Therefore in the applying of them, we must live not so much by reason but by faith;
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and because a divine power brings them to passe, wee must measure Gods truth by his power,
and Because a divine power brings them to pass, we must measure God's truth by his power,
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because wee know that to be infinite wee must beleeue this to be sure.
Because we know that to be infinite we must believe this to be sure.
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Our doubting of Gods truth, proceeds from this, that wee are not enough perswaded of his power;
Our doubting of God's truth, proceeds from this, that we Are not enough persuaded of his power;
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and therefore the Iewes reason against that, when Moses brought a promise from God, that they should be satisfied with meate:
and Therefore the Iewes reason against that, when Moses brought a promise from God, that they should be satisfied with meat:
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They spake against God, saying, Can God prepare a table in the Wildernesse? Behold, he smote the rocke that the waters gushed out, Can he giue bread also? Psal. 78.19.20. They acknowledge God could doe much, but they limited him in his infinitenes, and therefore hardly can beleeue Moses. So when the Prophet promised the next dayes plentie, the Courtier disputes the power;
They spoke against God, saying, Can God prepare a table in the Wilderness? Behold, he smote the rock that the waters gushed out, Can he give bred also? Psalm 78.19.20. They acknowledge God could do much, but they limited him in his infiniteness, and Therefore hardly can believe Moses. So when the Prophet promised the next days plenty, the Courtier disputes the power;
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Though God should open the windows of heaven, yet how could this thing be? 2 King. 7.2.Though God should open the windows of heaven, yet how could this thing be? 2 King. 7.2.
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But wee must not measure God by our selues, his power by ours, for he is able to put life into the dryed bones,
But we must not measure God by our selves, his power by ours, for he is able to put life into the dried bones,
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as he taught it to Ezekiel in a Vision: Eze: 37.10.11.12 13. We are ready to say in our despaire;
as he taught it to Ezekielem in a Vision: Ezekiel: 37.10.11.12 13. We Are ready to say in our despair;
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Our bones are dryed, our hope is lost, and wee are cut off for our parts; Our bones Are dried, our hope is lost, and we Are Cut off for our parts;
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But thus saith the Lord, Behold I will open your graues, and put my spirit in you, and yee shall liue. But thus Says the Lord, Behold I will open your graves, and put my Spirit in you, and ye shall live.
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Wee must so looke upon the promises and upon our selues, when they seeme to be lost, and wee hopelesse;
we must so look upon the promises and upon our selves, when they seem to be lost, and we hopeless;
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God can accomplish them and quicken us. 2. In regard of their Exhibition.
God can accomplish them and quicken us. 2. In regard of their Exhibition.
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1. Because the promises are made and performed in Christ, therefore wee must be in Christ that wee may apply them.
1. Because the promises Are made and performed in christ, Therefore we must be in christ that we may apply them.
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The promise is the Saints inheritance, but the inheritance is ours not so much as wee are heires as Co-heires together with Christ, in whom our happines is founded;
The promise is the Saints inheritance, but the inheritance is ours not so much as we Are Heirs as Coheirs together with christ, in whom our happiness is founded;
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and the promise of life and justification is to the unrighteous that thirst after the righteousnesse of Christ, and resolue to obey him.
and the promise of life and justification is to the unrighteous that thirst After the righteousness of christ, and resolve to obey him.
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Therefore wee must be found in him if wee make any claime, or desire an application.
Therefore we must be found in him if we make any claim, or desire an application.
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2. Because the time is not alwayes set but with a long date; wee must therefore waite for the performance, because though long, yet the Word is sure;
2. Because the time is not always Set but with a long date; we must Therefore wait for the performance, Because though long, yet the Word is sure;
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as the Prophet speakes in the place before alleaged:
as the Prophet speaks in the place before alleged:
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The vision is yet for an appointed time, but at the end it shall speake and not lye; The vision is yet for an appointed time, but At the end it shall speak and not lie;
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though it tarry, waite for it, because it will surely come, it will not tarry. It was presumption for the Disciples to aske;though it tarry, wait for it, Because it will surely come, it will not tarry. It was presumption for the Disciples to ask;
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Lord wilt thou at this time restore the Kingdome? And therefore they are checkt by our Saviour now to ready to ascend;Lord wilt thou At this time restore the Kingdom? And Therefore they Are checked by our Saviour now to ready to ascend;
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It is not for you to know the times or the seasons which the Father hath put in his owne power. Act. 1.6.7. It was enough for them, that they had beene charged before, That they should waite for the promise of the Father. Wee must stay the time;It is not for you to know the times or the seasons which the Father hath put in his own power. Act. 1.6.7. It was enough for them, that they had been charged before, That they should wait for the promise of the Father. we must stay the time;
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Yee shall reape if yee faint not, saith the Apostle: Promises are not presently ripe, wee must stay till the harvest.Ye shall reap if ye faint not, Says the Apostle: Promises Are not presently ripe, we must stay till the harvest.
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Grudge not that the wicked flourish, that the Antichrist of Rome is still exalted;
Grudge not that the wicked flourish, that the Antichrist of Rome is still exalted;
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theres a promise of his fall, and when the Harvest comes he shall be cut downe.
theres a promise of his fallen, and when the Harvest comes he shall be Cut down.
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Murmure not at wants, or that the cause of the Gospell not enough flourishes, theres promise of mercy,
Murmur not At Wants, or that the cause of the Gospel not enough flourishes, theres promise of mercy,
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when the harvest comes it will yeeld a full crop. See an excellent resolue in David; Psal. 119.81.82.83. My soule fainteth for thy salvation:
when the harvest comes it will yield a full crop. See an excellent resolve in David; Psalm 119.81.82.83. My soul fainteth for thy salvation:
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but I hope in thy Word. Mine eyes fayle for thy Word, saying;
but I hope in thy Word. Mine eyes fail for thy Word, saying;
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When wilt thou comfort mee? for I am become like a Bottle in the smoake,
When wilt thou Comfort me? for I am become like a Bottle in the smoke,
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yet doe I not forget thy Statutes. He had longing expectations, languished, and almost dryed up with a delayed hope;yet do I not forget thy Statutes. He had longing Expectations, languished, and almost dried up with a delayed hope;
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yet still he stayes the time of the promise. 3. In regard of their Intention. 1. Because that promise which hath a Generall Medium, is Generall;
yet still he stays the time of the promise. 3. In regard of their Intention. 1. Because that promise which hath a General Medium, is General;
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though it were made to some particular person;
though it were made to Some particular person;
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therefore wee must see our selues reduced to the condition of such particulars for our application.
Therefore we must see our selves reduced to the condition of such particulars for our application.
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If a promise were made to David, if to Paul; that promise is ours if wee in the same condition.
If a promise were made to David, if to Paul; that promise is ours if we in the same condition.
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And the promise being made, not to their merit, but to their want;
And the promise being made, not to their merit, but to their want;
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therefore if wee be in Davids or Pauls streite and necessitie, though wee haue not so much grace,
Therefore if we be in Davids or Paul's streite and necessity, though we have not so much grace,
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yet having as much merit, (that is, none:) and being in that case wee may apply it.
yet having as much merit, (that is, none:) and being in that case we may apply it.
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2. Because the promises of Temporalls doe belong unto us the Elect, not onely by common bountie as to the wicked,
2. Because the promises of Temporals do belong unto us the Elect, not only by Common bounty as to the wicked,
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but by speciall Covenant as being made ours by Christs purchase; therefore wee may so apply them.
but by special Covenant as being made ours by Christ purchase; Therefore we may so apply them.
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Thus outward things being accessions to us, we may confidently looke for enough of them; and make use of our Tenure, for wee hold them by a good claime.
Thus outward things being accessions to us, we may confidently look for enough of them; and make use of our Tenure, for we hold them by a good claim.
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2. I haue done with the former part of the Vse, Direction how to use this argument of the promise;
2. I have done with the former part of the Use, Direction how to use this argument of the promise;
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This other is an Exhortation that wee would make use of it.
This other is an Exhortation that we would make use of it.
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1. Let us make this Vse, to store up the promises against the time of our need:
1. Let us make this Use, to store up the promises against the time of our need:
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let us treasure them as oyle in our Lampes, that wee may not want light with the foolish Virgins.
let us treasure them as oil in our Lamps, that we may not want Light with the foolish Virgins.
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Learne to possesse the Word, and make it our owne, that it may dwell with us for our constant assistance.
Learn to possess the Word, and make it our own, that it may dwell with us for our constant assistance.
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Men keepe their Conveyances and Assurances, and Deeds, with a great deale of care;
Men keep their Conveyances and Assurances, and deeds, with a great deal of care;
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let us be so wise for our Soules, for our comfort, that the Word may dwell richly in us in all wisedome. Col. 3.16. That was Davids care;
let us be so wise for our Souls, for our Comfort, that the Word may dwell richly in us in all Wisdom. Col. 3.16. That was Davids care;
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Thy Word haue I hid in mine heart. Psal. 119.11. Salomon adviseth us to that, and giues us good reason:Thy Word have I hid in mine heart. Psalm 119.11. Solomon adviseth us to that, and gives us good reason:
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Bind them continually upon thine heart, and tye them about thy necke; Bind them continually upon thine heart, and tie them about thy neck;
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When thou goest it shall lead thee, when thou sleepest it shall keepe thee, when thou awakest it shall talke with thee: Pro. 6.21.22. He spake it generally of the Word, but it is principally considerable of the promise, that will leade us on with a gracious safetie, that will keepe us with happie securitie, that will talke unto our memory with sweet and pleasing Communication.When thou goest it shall led thee, when thou Sleepest it shall keep thee, when thou awakest it shall talk with thee: Pro 6.21.22. He spoke it generally of the Word, but it is principally considerable of the promise, that will lead us on with a gracious safety, that will keep us with happy security, that will talk unto our memory with sweet and pleasing Communication.
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Let us enrich our selues with such a treasure, and hoord up all, though wee see not the present use of some,
Let us enrich our selves with such a treasure, and hoard up all, though we see not the present use of Some,
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yet let us be wise in our choyce, as well as provident in our heape, to store up specially, the most precious, the most fundamentall.
yet let us be wise in our choice, as well as provident in our heap, to store up specially, the most precious, the most fundamental.
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2. Let us make a constant use of what wee haue stored up, and to that end learne clearely to discerne their truth and their goodnesse, that the promises are not vaine nor in vaine.
2. Let us make a constant use of what we have stored up, and to that end Learn clearly to discern their truth and their Goodness, that the promises Are not vain nor in vain.
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It was the witnesse of Samuel concerning his Prophecies, That Samuel grew, and the Lord was with him,
It was the witness of Samuel Concerning his Prophecies, That Samuel grew, and the Lord was with him,
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and did let none of his words fall to the ground: 1 Sam. 3.19. God will not let his word fall, to be scattered or lost;and did let none of his words fallen to the ground: 1 Sam. 3.19. God will not let his word fallen, to be scattered or lost;
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nor let us loose a promise.
nor let us lose a promise.
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Haue wee the full Breasts of Scripture, and will wee be wanting to our owne comfort? Rather let us deale as wee haue seene some Children hang at the Dug,
Have we the full Breasts of Scripture, and will we be wanting to our own Comfort? Rather let us deal as we have seen Some Children hang At the Dug,
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and being hungry and therefore full of appetite, and strong and therefore not soone wearied, haue rather tugged than suckt at the breast, not giving over till they haue drawne that naturall vessell dry;
and being hungry and Therefore full of appetite, and strong and Therefore not soon wearied, have rather tugged than sucked At the breast, not giving over till they have drawn that natural vessel dry;
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So, according to the Prophets allusion, Let us sucke and be satisfied with the breasts of Consolations, that wee may milke out and be delighted: Esa. 66.11. Our comfort is, wee cannot draw the Scripture dry; there is milke enough; promises of every kinde. 1. Generall promises; lay hold on them. 2. Particular; 1. Pertaining to this life; 1. Concerning the spirituall estate;
So, according to the prophets allusion, Let us suck and be satisfied with the breasts of Consolations, that we may milk out and be delighted: Isaiah 66.11. Our Comfort is, we cannot draw the Scripture dry; there is milk enough; promises of every kind. 1. General promises; lay hold on them. 2. Particular; 1. Pertaining to this life; 1. Concerning the spiritual estate;
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1. Promises for Iustification and forgiuenesse. Sonne, be of good cheare, thy sinnes are forgiven thee. Mat. 9.2. Apply it.
1. Promises for Justification and forgiveness. Son, be of good cheer, thy Sins Are forgiven thee. Mathew 9.2. Apply it.
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Lord, I drooped upon my former apprehensions of sin and wrath, I was left then without all comfort;
Lord, I drooped upon my former apprehensions of since and wrath, I was left then without all Comfort;
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But this voice makes me looke up cheerily, when I heare a word in my Conscience, That my sinnes are forgiven mee. Againe;
But this voice makes me look up cheerily, when I hear a word in my Conscience, That my Sins Are forgiven me. Again;
cc-acp d n1 vvz pno11 vvi a-acp av-j, c-crq pns11 vvb dt n1 p-acp po11 n1, cst po11 n2 vbr vvn pno11. av;
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Let the wicked forsake his way and the unrighteous man his thoughts, and let him returne unto the Lord, Let the wicked forsake his Way and the unrighteous man his thoughts, and let him return unto the Lord,
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and he will haue mercy upon him, and to our God for he will abundantly pardon. Esa. 55.7. Apply it.and he will have mercy upon him, and to our God for he will abundantly pardon. Isaiah 55.7. Apply it.
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Lord, I haue many sinnes, but thou hast more mercies;
Lord, I have many Sins, but thou hast more Mercies;
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my sinnes would carry mee with despaire from thee, thy mercies invite mee to returne to thee;
my Sins would carry me with despair from thee, thy Mercies invite me to return to thee;
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I haue beene abundant in my sinnes, and thou hast promised abundantly to pardon.
I have been abundant in my Sins, and thou hast promised abundantly to pardon.
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I haue multiplyed my sinnes, but thou art rich in mercy, I dare now oppose a treasure against a treasure, the treasure of thy mercy against the treasure of my sinnes.
I have multiplied my Sins, but thou art rich in mercy, I Dare now oppose a treasure against a treasure, the treasure of thy mercy against the treasure of my Sins.
pns11 vhb vvn po11 n2, cc-acp pns21 vb2r j p-acp n1, pns11 vvb av vvi dt n1 p-acp dt n1, dt n1 pp-f po21 n1 p-acp dt n1 pp-f po11 n2.
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I am confounded to see my sinnes heaped up to heaven, but thy Mercy is high as the Heavens and over-tops them.
I am confounded to see my Sins heaped up to heaven, but thy Mercy is high as the Heavens and overtops them.
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2. Promises for sanctification and our cleansing, I will sprinkle cleane water upon you, and yee shall be cleane, from all your filthinesse and from all your Idols will I cleanse you;
2. Promises for sanctification and our cleansing, I will sprinkle clean water upon you, and ye shall be clean, from all your filthiness and from all your Idols will I cleanse you;
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a new heart also will I giue you, and a new spirit will I put within you,
a new heart also will I give you, and a new Spirit will I put within you,
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and I will take away the stony heart out of your flesh, and will giue you an heart of flesh. Ezek. 36.25.26. Apply it.and I will take away the stony heart out of your Flesh, and will give you an heart of Flesh. Ezekiel 36.25.26. Apply it.
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Lord, thou hast promised, not onely to justifie my person, but to sanctifie my nature, I am unholy, doe thou make me cleane by the sprinklings of thy grace, I am old, doe thou renew mee by thy spirit, I am hard and perverse, doe thou make mee soft and pliant to the motions of thy will. Againe;
Lord, thou hast promised, not only to justify my person, but to sanctify my nature, I am unholy, do thou make me clean by the sprinklings of thy grace, I am old, do thou renew me by thy Spirit, I am hard and perverse, do thou make me soft and pliant to the motions of thy will. Again;
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I will heale their back-sliding, I will loue them freely. Hos. 14.4. Apply it. Lord, thou hast promised, to forgiue mine iniquitie, and to cure my diseases;I will heal their backsliding, I will love them freely. Hos. 14.4. Apply it. Lord, thou hast promised, to forgive mine iniquity, and to cure my diseases;
pns11 vmb vvi po32 j, pns11 vmb vvi pno32 av-j. np1 crd. np1 pn31. n1, pns21 vh2 vvn, pc-acp vvi po11 n1, cc pc-acp vvi po11 n2;
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thou canst as easily change my heart and make mee holy, as bid mee that I should be holy.
thou Canst as Easily change my heart and make me holy, as bid me that I should be holy.
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Take away my crookednesse and reluctancie, giue mee a connaturalnesse to thy Commands, a strength to obey thy will, that I be no back-slider.
Take away my crookedness and reluctancy, give me a connaturalness to thy Commands, a strength to obey thy will, that I be no backslider.
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2. There are promises concerning the Temporall estate. 1. For supply of what is good.
2. There Are promises Concerning the Temporal estate. 1. For supply of what is good.
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Seeke first the Kingdome of God and his righteousnesse, and all these things shall be added unto you. Mat. 6.33. Apply it.Seek First the Kingdom of God and his righteousness, and all these things shall be added unto you. Mathew 6.33. Apply it.
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Lord, thou hast promised supply of Temporalls to the subjects of thy Kingdome. Outward things are but Accessions;
Lord, thou hast promised supply of Temporals to the subject's of thy Kingdom. Outward things Are but Accessions;
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wilt thou giue us the maine, and deny us what is lesse worthy? While wee haue the Inheritance, wee are confident of these things, together with the Inheritance.
wilt thou give us the main, and deny us what is less worthy? While we have the Inheritance, we Are confident of these things, together with the Inheritance.
vm2 pns21 vvi pno12 dt j, cc vvb pno12 r-crq vbz av-dc j? cs pns12 vhb dt n1, pns12 vbr j pp-f d n2, av p-acp dt n1.
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Thou wilt not see us perish with povertie, with want, because wee are Subjects, because wee are sonnes. Againe.
Thou wilt not see us perish with poverty, with want, Because we Are Subject's, Because we Are Sons. Again.
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Yee shall dwell in the Land that I gaue to your Fathers. Ye shall dwell in the Land that I gave to your Father's.
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I will call for the Corne and will encrease it, and lay no famine upon you,
I will call for the Corn and will increase it, and lay no famine upon you,
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and I will multiply the fruit of the tree, and the encrease of the field. Ezek. 36.28.29.30. Apply it.and I will multiply the fruit of the tree, and the increase of the field. Ezekiel 36.28.29.30. Apply it.
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Lord, thou hast promised plentie besides necessitie.
Lord, thou hast promised plenty beside necessity.
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I may now quiet my selfe in every condition with firme expectations for provision, for if thou call for the Corne I shall haue abundant encrease.
I may now quiet my self in every condition with firm Expectations for provision, for if thou call for the Corn I shall have abundant increase.
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Riches, honour, friendship, health, safetie, are at thy Command. If thou command it, the tree, the field shall be fruitfull.
Riches, honour, friendship, health, safety, Are At thy Command. If thou command it, the tree, the field shall be fruitful.
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2. Promises also for remoovall of all things evill. Call upon mee in the day of trouble, and I will deliver thee. Psal. 50.15. Apply it.
2. Promises also for removal of all things evil. Call upon me in the day of trouble, and I will deliver thee. Psalm 50.15. Apply it.
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Lord, thou art my Sunne and my Shield, affoording not onely light and influence, but safetie, but refuge.
Lord, thou art my Sun and my Shield, affording not only Light and influence, but safety, but refuge.
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The same Command of thine both calls for good, and driues away evill. This present pestilence is thy servant, Command it that it neither come neare our dwellings,
The same Command of thine both calls for good, and drives away evil. This present pestilence is thy servant, Command it that it neither come near our dwellings,
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nor stay in the dwellings of our neighbours; for so thou hast promised to deliver when wee call.
nor stay in the dwellings of our neighbours; for so thou hast promised to deliver when we call.
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2. There are promises pertaining to the life to come. He that beleeveth, and is Baptized, shall be saved. Mar. 16.16. My sheepe heare my voice, and I know them, and they follow mee;
2. There Are promises pertaining to the life to come. He that Believeth, and is Baptised, shall be saved. Mar. 16.16. My sheep hear my voice, and I know them, and they follow me;
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and I giue unto them eternall life, and they shall never perish. Ioh. 10.27.28. Apply them.and I give unto them Eternal life, and they shall never perish. John 10.27.28. Apply them.
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Lord, thou that givest faith, doest promise life, and hast methoded grace and glory; when I haue ended my walke here, lead me to eternitie.
Lord, thou that givest faith, dost promise life, and hast methoded grace and glory; when I have ended my walk Here, led me to eternity.
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I might instance these Applications more largely, but I rather leaue but onely Tasts;
I might instance these Applications more largely, but I rather leave but only Tastes;
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onely let us endevour to incourage our selues with the like, and learne to enjoy God.
only let us endeavour to encourage our selves with the like, and Learn to enjoy God.
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Some doe promise what they cannot make good;
some do promise what they cannot make good;
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so did Satan to our blessed Saviour when he shewed him the glory of the world:
so did Satan to our blessed Saviour when he showed him the glory of the world:
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Some promise deceitfully what they meane not to performe;
some promise deceitfully what they mean not to perform;
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so Simeon and Levi dealt with Hamor about their sister Dinah. In God there is neither impotencie nor faithlesnesse, he is able to make good to the utmost,
so Simeon and Levi dealt with Hamor about their sister Dinah. In God there is neither impotency nor faithlesnesse, he is able to make good to the utmost,
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and he will not deceiue our hopes.
and he will not deceive our hope's.
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Phocion in an Oration at Athens compared Leosthenes in his promises to the Cypresse Trees, which are fayre and fruitlesse.Phocion in an Oration At Athens compared Leosthenes in his promises to the Cypress Trees, which Are fair and fruitless.
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Some men are like those tall, streight, and beautifull trees, of splendid and promising tongues and behaviours, that draw mens eyes and expectations on them;
some men Are like those tall, straight, and beautiful trees, of splendid and promising tongues and behaviours, that draw men's eyes and Expectations on them;
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but deceiue, and when we come neare them they appeare meere emptinesses. But confidence is not frustrate which is placed upon God.
but deceive, and when we come near them they appear mere emptinesses. But confidence is not frustrate which is placed upon God.
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Another Fig-tree, (like that our Saviour saw and cursed on the high way) when wee come to gather fruit, may send us away with hungry appetite.
another Fig tree, (like that our Saviour saw and cursed on the high Way) when we come to gather fruit, may send us away with hungry appetite.
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But faith while it plucks at Scripture, receiues to satisfaction, that tree though the fruit be ripe it still hangs for the weary passenger,
But faith while it plucks At Scripture, receives to satisfaction, that tree though the fruit be ripe it still hangs for the weary Passenger,
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and in Winter when other trees are naked, robbed of their beautie, it continues to haue fruit and leaues, food and shade, a suiteablenesse to the conditions of the afflicted,
and in Winter when other trees Are naked, robbed of their beauty, it continues to have fruit and leaves, food and shade, a suiteablenesse to the conditions of the afflicted,
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whether they be hungry to giue them nourishment, or weary to giue them refreshment.
whither they be hungry to give them nourishment, or weary to give them refreshment.
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Oh let us trust the promise what ever it be, for now God that is abundantly free,
O let us trust the promise what ever it be, for now God that is abundantly free,
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yet hath made himselfe a Debtor, that wee may now not onely begge, but challenge.
yet hath made himself a Debtor, that we may now not only beg, but challenge.
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If wee would pray and speed, neglect not such an argument which giues quietnesse in and continuance to our prayers;
If we would pray and speed, neglect not such an argument which gives quietness in and Continuance to our Prayers;
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and in the want of other Rhetoricke and Oratory, urge this with repetition, Lord, Thou hast promised; Thou hast promised.
and in the want of other Rhetoric and Oratory, urge this with repetition, Lord, Thou hast promised; Thou hast promised.
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PSALME 51.17. The Sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise.PSALM 51.17. The Sacrifices of God Are a broken Spirit; a broken and contrite heart, Oh God, thou wilt not despise.
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TIS a knowne Text, but fit to our occasion and method. The Remedy that I am now teaching, and wee are all practising, is Prayer:
THIS a known Text, but fit to our occasion and method. The Remedy that I am now teaching, and we Are all practising, is Prayer:
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But prayer must come from such an heart as is fit to pray;
But prayer must come from such an heart as is fit to pray;
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God loues rather broken expressions, than expressions of Oratory, and they flow most rightly, most naturally from a broken heart;
God loves rather broken expressions, than expressions of Oratory, and they flow most rightly, most naturally from a broken heart;
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which was the reason of my choice of this, to shew how our hearts must be affected in our Supplications.
which was the reason of my choice of this, to show how our hearts must be affected in our Supplications.
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This Psalme, for the matter of it, is NONLATINALPHABET, Paenitentiall; for the frame of it, NONLATINALPHABET, Precatiue. It containes a double petition. 1. For himselfe. 2. For his Kingdome. 1. Davids petition for himselfe; which hath two parts;
This Psalm, for the matter of it, is, Penitential; for the frame of it,, Precatiue. It contains a double petition. 1. For himself. 2. For his Kingdom. 1. Davids petition for himself; which hath two parts;
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1. The petition it selfe, which is double; 1. That he might be restored to the state of grace;
1. The petition it self, which is double; 1. That he might be restored to the state of grace;
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for he had lost much of his assurance, and at least his actuall claime, by so foule a sinne of filthinesse and bloud.
for he had lost much of his assurance, and At least his actual claim, by so foul a sin of filthiness and blood.
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This from the beginning of the Psalme to the eleventh verse. 2. That he might be continued in the estate of grace, to which he desires to be restored;
This from the beginning of the Psalm to the eleventh verse. 2. That he might be continued in the estate of grace, to which he Desires to be restored;
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that he might not be cast from Gods presence, but upheld with his free spirit. Ʋers. 11.12. 2. The promise of religious service upon the granting of his petition;
that he might not be cast from God's presence, but upheld with his free Spirit. Ʋers. 11.12. 2. The promise of religious service upon the granting of his petition;
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from vers. 12. to vers. 18. In which wee may obserue. 1. What service he promiseth;
from vers. 12. to vers. 18. In which we may observe. 1. What service he promises;
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that he would be ready to improue himselfe in the service of God; to teach others, and to sing his prayses. A Morall Service.
that he would be ready to improve himself in the service of God; to teach Others, and to sing his praises. A Moral Service.
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Ʋers. 13.14.15. 2. Why he promiseth such service rather then other; that for a double reason. 1. Because, if not Morall, not acceptable;Ʋers. 13.14.15. 2. Why he promises such service rather then other; that for a double reason. 1. Because, if not Moral, not acceptable;
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a Ceremoniall service of Sacrifices and Burnt-offerings, as being more emptie shadowes; would not please God.
a Ceremonial service of Sacrifices and Burnt offerings, as being more empty shadows; would not please God.
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Vers. 16. 2. Because, if Morall, he knew it would be accepted; as being the truth of other Sacrifices, and that Offring which God would not despise.Vers. 16. 2. Because, if Moral, he knew it would be accepted; as being the truth of other Sacrifices, and that Offering which God would not despise.
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Wee haue found the Text, to be a reason of Davids promise of a Morall service:
we have found the Text, to be a reason of Davids promise of a Moral service:
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and without other Division, taking it separated in it selfe, it hath these two parts; 1. The truth delivered; which is at least double;
and without other Division, taking it separated in it self, it hath these two parts; 1. The truth Delivered; which is At least double;
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1. That a broken and contrite heart or spirit is Gods Sacrifice. 2. That such a Sacrifice God will not despise.
1. That a broken and contrite heart or Spirit is God's Sacrifice. 2. That such a Sacrifice God will not despise.
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2. The manner of delivering that truth, in the order of a meditation and ejaculation; first meditation, The Sacrifices of God are a broken heart:
2. The manner of delivering that truth, in the order of a meditation and ejaculation; First meditation, The Sacrifices of God Are a broken heart:
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then ejaculation in a sudden rising upon that thought; Such, O God, thou wilt not despise.
then ejaculation in a sudden rising upon that Thought; Such, Oh God, thou wilt not despise.
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1. We will begin with the truth delivered, which as it hath two parts, will afford them to us for doctrinall observations. The first is this;
1. We will begin with the truth Delivered, which as it hath two parts, will afford them to us for doctrinal observations. The First is this;
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That a broken and contrite heart or spirit is Gods Sacrifice. This will appeare very usefull, when we haue it explicated, confirmed, and applied.That a broken and contrite heart or Spirit is God's Sacrifice. This will appear very useful, when we have it explicated, confirmed, and applied.
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1. Concerning the explication of it, three things are to be cleared. 1. What is the heart and spirit.
1. Concerning the explication of it, three things Are to be cleared. 1. What is the heart and Spirit.
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2. What it is to be broken or contrite. 2. What is a sacrifice, or how this is called Gods sacrifices.
2. What it is to be broken or contrite. 2. What is a sacrifice, or how this is called God's Sacrifices.
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1. The Text will not allow a large and Philosophicall discourse of the heart and Spirit, that were to wrong the intention of the place,
1. The Text will not allow a large and Philosophical discourse of the heart and Spirit, that were to wrong the intention of the place,
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and the time that I haue to spend; but for our present purpose it will bee needfull to know but thus much;
and the time that I have to spend; but for our present purpose it will be needful to know but thus much;
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1, That the heart notes the Soveraigne power of the soule; it sits with a scepter and commands the whole man;
1, That the heart notes the Sovereign power of the soul; it sits with a sceptre and commands the Whole man;
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it not onely sets on worke, but seasons all our workes, and therefore the rule is, that every worke hath tantum virtutis aut vitij, quantum voluntatis.
it not only sets on work, but seasons all our works, and Therefore the Rule is, that every work hath Tantum virtue Or vitij, quantum voluntatis.
pn31 xx av-j vvz p-acp n1, cc-acp vvz d po12 n2, cc av dt n1 vbz, cst d n1 vhz fw-la fw-la fw-la fw-la, fw-la fw-la.
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And the very place of its residence shewes its government, being seated in the middle of the body;
And the very place of its residence shows its government, being seated in the middle of the body;
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if at least that conceit of a great Etymologist bee warrantable, that NONLATINALPHABET the contract of NONLATINALPHABET be derived of the hebrew word keneb, Medium.
if At least that conceit of a great Etymologist be warrantable, that the contract of be derived of the hebrew word keneb, Medium.
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2. The Spirit notes the actiue power of the soule, that which executes the resolutions of the former;
2. The Spirit notes the active power of the soul, that which executes the resolutions of the former;
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and therefore in our usuall way of speaking, we call an actiue man, a man of spirit.
and Therefore in our usual Way of speaking, we call an active man, a man of Spirit.
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But here I thinke both words doe signifie one and the same thing, the soule of man,
But Here I think both words do signify one and the same thing, the soul of man,
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whether we consider it organically, and so call it the heart; or in-organically, and so call it the spirit:
whither we Consider it organically, and so call it the heart; or in-organically, and so call it the Spirit:
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but howsoever we expresse it, it is the soule of man which must bee fitted for Gods service, to be such a sacrifice.
but howsoever we express it, it is the soul of man which must be fitted for God's service, to be such a sacrifice.
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2. The soule must bee broken and contrite;
2. The soul must be broken and contrite;
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which though in a curious notion they may be distinguished, yet I here conceiue them to expresse the same thing, the thorough humiliation of the inward man.
which though in a curious notion they may be distinguished, yet I Here conceive them to express the same thing, the thorough humiliation of the inward man.
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You will all discerne that the words must not be taken properly, for none will imagine that that fleshy part, the heart, must be divided or broken in peices or bruised,
You will all discern that the words must not be taken properly, for none will imagine that that fleshy part, the heart, must be divided or broken in Pieces or Bruised,
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for that were to make a dead man, in stead of a living Sacrifice;
for that were to make a dead man, in stead of a living Sacrifice;
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wee must necessarily then understand the speech to be figuratiue, and that David useth a metaphor;
we must necessarily then understand the speech to be figurative, and that David uses a metaphor;
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that the soule in respect of its humiliation before God, must bee as a thing bruised and broken into peices.
that the soul in respect of its humiliation before God, must be as a thing Bruised and broken into Pieces.
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Or it may farther signifie the degrees of humiliation; there must not onely be a breaking, but a contriting a pounding unto dust.
Or it may farther signify the Degrees of humiliation; there must not only be a breaking, but a contriting a pounding unto dust.
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The heart is naturally stony, proud, stiffe, and rebellious, but it must be beaten from its owne height,
The heart is naturally stony, proud, stiff, and rebellious, but it must be beaten from its own height,
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and layd levell and flat before Gods foot-stoole;
and laid level and flat before God's footstool;
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it must be wounded and lie bleeding before God, it must shake and tremble at his presence,
it must be wounded and lie bleeding before God, it must shake and tremble At his presence,
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and therefore the Italians haue a word that is apt to expresse this, Scheggiare, of Scheggia, a loose lease,
and Therefore the Italians have a word that is apt to express this, Scheggiare, of Scheggia, a lose lease,
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or a paper by it selfe when the booke is unbound. The soule must be as it were unbundeled, it must be shaken and loose;
or a paper by it self when the book is unbound. The soul must be as it were unbundeled, it must be shaken and lose;
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a scattered and shivering thing before God. 3. The soule, when it is thus separated into peice-meales, then it is Gods Sacrifice.
a scattered and shivering thing before God. 3. The soul, when it is thus separated into piecemeals, then it is God's Sacrifice.
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Sacrifices were Gods service in the Iewish manner of worship; they were divided and broken when they were offered; But these were Ceremoniall Services;
Sacrifices were God's service in the Jewish manner of worship; they were divided and broken when they were offered; But these were Ceremonial Services;
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the Morall service that God now requires is rather a broken heart then a slaughtered Beast,
the Moral service that God now requires is rather a broken heart then a slaughtered Beast,
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yet there is a resemblance in this unto that, and it is called Gods sacrifice, because it is such a Service as is suiteable unto him.
yet there is a resemblance in this unto that, and it is called God's sacrifice, Because it is such a Service as is suitable unto him.
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Offrings in the Law, were either Expiatory or Dedicatory, our true humiliation in some sence is both,
Offerings in the Law, were either Expiatory or Dedicatory, our true humiliation in Some sense is both,
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while wee weepe over Christ, who is our Expiation, and dedicate our selues to God in a full entire and sincere service.
while we weep over christ, who is our Expiation, and dedicate our selves to God in a full entire and sincere service.
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The inward man must be truely humble, and this is Gods service, the Sacrifice that wee offer.
The inward man must be truly humble, and this is God's service, the Sacrifice that we offer.
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2. Having thus explained it, wee are to confirme it by Argument;
2. Having thus explained it, we Are to confirm it by Argument;
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1. Such humiliation is, and is called Gods sacrifice, because God himselfe is the Author of it, he onely breaks us and fits us for his owne Altar.
1. Such humiliation is, and is called God's sacrifice, Because God himself is the Author of it, he only breaks us and fits us for his own Altar.
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Tis true, that Crosses may make us lye downe, they may humble us, but God must make us humble.
This true, that Crosses may make us lie down, they may humble us, but God must make us humble.
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Vnlesse God sanctifie the affliction, wee may be stubborne under the burthen, and fret against that hand which wee should at once see and acknowledge with submission.
Unless God sanctify the affliction, we may be stubborn under the burden, and fret against that hand which we should At once see and acknowledge with submission.
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Yee know the Story that a rocke gushed forth waters, it was strange, that waters should flow out of an hard stony Rocke;
Ye know the Story that a rock gushed forth waters, it was strange, that waters should flow out of an hard stony Rock;
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but the rocke was smitten, and then it flowed.
but the rock was smitten, and then it flowed.
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But could a stroake breake a Rocke? or could the Rod cause the dry stone to yeeld forth moysture? Nay, the cause was Gods Command;
But could a stroke break a Rock? or could the Rod cause the dry stone to yield forth moisture? Nay, the cause was God's Command;
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God bid Moses strike and then the waters flow.
God bid Moses strike and then the waters flow.
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When the power of God accompanies the affliction, and sanctifies the suffering, then the heart of man breakes kindly;
When the power of God Accompanies the affliction, and Sanctifies the suffering, then the heart of man breaks kindly;
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and that may well be called Gods, when he prepares his owne sacrifice.
and that may well be called God's, when he prepares his own sacrifice.
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2. This humiliation is suiteable to God, and therefore both is Gods sacrifice, and is so called.
2. This humiliation is suitable to God, and Therefore both is God's sacrifice, and is so called.
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1. Such service is suiteable, because it is sincere, because spirituall:
1. Such service is suitable, Because it is sincere, Because spiritual:
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The giving of the heart notes truth in the Offring, and that is it which God requires, which he taught the Iewes when he commanded them to giue him the fat and the intrals of Beasts that were slaine. The heart notes unfainednesse;
The giving of the heart notes truth in the Offering, and that is it which God requires, which he taught the Iewes when he commanded them to give him the fat and the entrails of Beasts that were slain. The heart notes unfeignedness;
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for the body may be personated in taking on a different shape, the heart cannot:
for the body may be personated in taking on a different shape, the heart cannot:
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a man may appeare to be another man by the varietie of his garments, but he is the same man inwardly in his heart and in truth what ever his habite speake him.
a man may appear to be Another man by the variety of his garments, but he is the same man inwardly in his heart and in truth what ever his habit speak him.
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He that giues his heart, offers a fit Sacrifice; suiteable, because both spirituall and unfained.
He that gives his heart, offers a fit Sacrifice; suitable, Because both spiritual and unfeigned.
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2. As the heart is suiteable in regard of sinceritie, so brokennesse is suiteable, in regard of the manifestation of humilitie:
2. As the heart is suitable in regard of sincerity, so brokenness is suitable, in regard of the manifestation of humility:
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And it is convenient that wee should fit our selues unto those relations wherein wee consider God, to come into the presence of our Lord and Soveraigne bending, into the presence of our Iudge, trembling;
And it is convenient that we should fit our selves unto those relations wherein we Consider God, to come into the presence of our Lord and Sovereign bending, into the presence of our Judge, trembling;
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into the presence of our justly-offended yet gratiously-accepting God, bleeding, wounded, broken.
into the presence of our justly-offended yet gratiously-accepting God, bleeding, wounded, broken.
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3. For a third reason it may also be called Gods sacrifice, because it doth him speciall honour; in a double respect. 1. What wee giue him; Our hearts, our spirits.
3. For a third reason it may also be called God's sacrifice, Because it does him special honour; in a double respect. 1. What we give him; Our hearts, our spirits.
crd p-acp dt ord n1 pn31 vmb av vbi vvn npg1 n1, c-acp pn31 vdz pno31 j n1; p-acp dt j-jn n1. crd r-crq pns12 vvb pno31; po12 n2, po12 n2.
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Whom wee honour, wee present with gifts, and by the greater gift wee expresse the greater honor;
Whom we honour, we present with Gifts, and by the greater gift we express the greater honour;
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and what greater present can wee giue him than our selues. The Christian offers more to God, than the Iew was wont.
and what greater present can we give him than our selves. The Christian offers more to God, than the Iew was wont.
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It was no such great matter to offer a Lamb, or a Ramme, or a Bullocke;
It was no such great matter to offer a Lamb, or a Ram, or a Bullock;
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they that were rich might spare them, the poore in many cases were not enjoyned to it;
they that were rich might spare them, the poor in many cases were not enjoined to it;
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but however they did but offer somewhat out of their fold; wee offer what is of greater price, and brings God more honor;
but however they did but offer somewhat out of their fold; we offer what is of greater price, and brings God more honour;
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The better part of our selues, our very selues, our hearts and spirits. 2. How wee giue them Broken.
The better part of our selves, our very selves, our hearts and spirits. 2. How we give them Broken.
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It is not so much the gift as loue and esteeme in the gift, that honours,
It is not so much the gift as love and esteem in the gift, that honours,
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now wee doe witnesse our loue by our sorrow;
now we do witness our love by our sorrow;
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and according to that distinction which the Schoole hath afforded us, wee expresse a twofold sorrow, appretiatiue, and intensiue.
and according to that distinction which the School hath afforded us, we express a twofold sorrow, Appretiative, and intensive.
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1. Our Appretiatiue sorrow discovers it selfe to the honour of God;
1. Our Appretiative sorrow discovers it self to the honour of God;
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when wee shew at what a rate wee set Gods favour, that to revenge our selues for losing of it or losing at least our actuall apprehension of it by our sinne;
when we show At what a rate we Set God's favour, that to revenge our selves for losing of it or losing At lest our actual apprehension of it by our sin;
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wee roughly and severely handle our best part, and wrecke our displeasure upon that which wee hold deare and precious.
we roughly and severely handle our best part, and wreck our displeasure upon that which we hold deer and precious.
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2. The Intensiuenesse of our sorrow honours him and is witnessed;
2. The Intensiveness of our sorrow honours him and is witnessed;
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that wee not onely afflict our hearts for the dishonoring of our God, but doe afflict them with deep wounds, even to brokennesse and contrition.
that we not only afflict our hearts for the Dishonoring of our God, but do afflict them with deep wounds, even to brokenness and contrition.
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I'le not longer stay upon Confirming of this truth, but descend easily to the Application. 1. Ʋse. If the divided wounded spirit, the broken heart be Gods sacrifice;
I'll not longer stay upon Confirming of this truth, but descend Easily to the Application. 1. Ʋse. If the divided wounded Spirit, the broken heart be God's sacrifice;
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wee learne a mystery, That there is a Man-slaughter lawfull, not onely lawfull but profitable, but convenient.
we Learn a mystery, That there is a Manslaughter lawful, not only lawful but profitable, but convenient.
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Esteeme it no Paradoxe, for I call not for selfe-murther, nor Preach like some of those Romish Incendiaries for Bloud;
Esteem it no Paradox, for I call not for self-murder, nor Preach like Some of those Romish Incendiaries for Blood;
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but in this slaughter, there is no crueltie, no inhumanitie.
but in this slaughter, there is no cruelty, no inhumanity.
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I bid you not kill your selues, as that dreaming Platonist, or the more desperate Pseudo-Messiah in the parts of Transilvania; but call for that death whereby you may more comfortably liue.
I bid you not kill your selves, as that dreaming Platonist, or the more desperate Pseudo-Messiah in the parts of Transylvania; but call for that death whereby you may more comfortably live.
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We must be so broken, in the apprehension of the breaking of Christs body for us,
We must be so broken, in the apprehension of the breaking of Christ body for us,
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as if we were under the same wrath;
as if we were under the same wrath;
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this the Iewes learned, who were commanded to lay their hands upon the head of the Beast which was slaine,
this the Iewes learned, who were commanded to lay their hands upon the head of the Beast which was slain,
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as a witnesse that the desert was theirs, and that in justice their owne bloud should be drawne by the Sacrificers knife.
as a witness that the desert was theirs, and that in Justice their own blood should be drawn by the Sacrificers knife.
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2. Ʋse. If the Broken heart be Gods Sacrifice, it condemnes the unbroken in heart as being no fit Offerings.
2. Ʋse. If the Broken heart be God's Sacrifice, it condemns the unbroken in heart as being no fit Offerings.
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There are many that come unto these businesses of our publique fasting and humiliation, that bring not their hearts with them;
There Are many that come unto these businesses of our public fasting and humiliation, that bring not their hearts with them;
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for if the heart were present there would be affections present with the heart, suiteable to the businesse wee haue in hand.
for if the heart were present there would be affections present with the heart, suitable to the business we have in hand.
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Where men haue no sence of their misery, no sorrow for their sinne, no hungring after pardon;
Where men have no sense of their misery, no sorrow for their sin, no hungering After pardon;
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it is an argument their hearts are not present.
it is an argument their hearts Are not present.
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If your hearts were here, there would be moysture in your eyes, tendernesse in your Consciences, zeale in your prayers.
If your hearts were Here, there would be moisture in your eyes, tenderness in your Consciences, zeal in your Prayers.
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Where is your sensiblenesse, your sorrow, your sighing, your zeale, nay where are your hearts? If such as bring not broken hearts are condemned, much more such as bring not their hearts at all;
Where is your sensibleness, your sorrow, your sighing, your zeal, nay where Are your hearts? If such as bring not broken hearts Are condemned, much more such as bring not their hearts At all;
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such onely come for company, and fill the Church with dead Carcasses, that haue no life in their service, no heart unto the worke that they performe.
such only come for company, and fill the Church with dead Carcases, that have no life in their service, no heart unto the work that they perform.
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Will yee mocke the holy presence? Will yee come to Gods Altar without an Offering, without a Sacrifice in your hands? As if while Aaron were killing a Beast, the people should throng about him,
Will ye mock the holy presence? Will ye come to God's Altar without an Offering, without a Sacrifice in your hands? As if while Aaron were killing a Beast, the people should throng about him,
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and gaze on meerely for Curiositie.
and gaze on merely for Curiosity.
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So yee deale when yee presse hither, if yee bring not your hearts with you, yee haue nothing to doe here;
So ye deal when ye press hither, if ye bring not your hearts with you, ye have nothing to do Here;
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either bring Offrings or croud not the Altar.
either bring Offerings or crowd not the Altar.
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But I meant not to deale purposely with these, but with such as if they doe bring their hearts, yet unbroken, so it Reproues;
But I meant not to deal purposely with these, but with such as if they do bring their hearts, yet unbroken, so it Reproves;
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1. Such as are insensible of sinne, that though many blowes are layd upon them,
1. Such as Are insensible of sin, that though many blows Are laid upon them,
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yet feele them not, but remaine still hard and unbroken, like Anvils that endure the Hammer.
yet feel them not, but remain still hard and unbroken, like Anvils that endure the Hammer.
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When wee discover sinne, and denounce judgements against the sinnes that wee discover;
When we discover sin, and denounce Judgments against the Sins that we discover;
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wee bestow our blowes upon the Consciences of offenders, and purposely that wee might Hammer them to another shape;
we bestow our blows upon the Consciences of offenders, and purposely that we might Hammer them to Another shape;
pns12 vvb po12 n2 p-acp dt n2 pp-f n2, cc av cst pns12 vmd vvi pno32 p-acp j-jn n1;
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but there are many though they lye under the stroake, and are directly under the reprehension,
but there Are many though they lie under the stroke, and Are directly under the reprehension,
cc-acp pc-acp vbr d c-acp pns32 vvb p-acp dt n1, cc vbr av-j p-acp dt n1,
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yet are not made sensible that those sinnes are theirs, that those threatnings are to them, that they are the men.
yet Are not made sensible that those Sins Are theirs, that those threatenings Are to them, that they Are the men.
av vbr xx vvn j cst d n2 vbr png32, cst d n2-vvg vbr p-acp pno32, cst pns32 vbr dt n2.
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If men were broken, they would be sensible, as Iosiah was when he heard Shaphan reade the Booke of the Law which the Priest Hilkiah gaue him;
If men were broken, they would be sensible, as Josiah was when he herd Shaphan read the Book of the Law which the Priest Hilkiah gave him;
cs n2 vbdr vvn, pns32 vmd vbi j, c-acp np1 vbds c-crq pns31 vvd n1 vvb dt n1 pp-f dt n1 r-crq dt n1 np1 vvd pno31;
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he rent his Clothes, sent his Courtiers to enquire the farther declaration of the Writing, because he saw that great was the wrath of the Lord.
he rend his Clothes, sent his Courtiers to inquire the farther declaration of the Writing, Because he saw that great was the wrath of the Lord.
pns31 vvd po31 n2, vvd po31 n2 pc-acp vvi dt jc n1 pp-f dt vvg, c-acp pns31 vvd cst j vbds dt n1 pp-f dt n1.
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2. Such as are not open to Confession of sinnes argue that there is no breach made upon their spirits.
2. Such as Are not open to Confessi of Sins argue that there is no breach made upon their spirits.
crd d c-acp vbr xx j p-acp n1 pp-f n2 vvb cst pc-acp vbz dx n1 vvn p-acp po32 n2.
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1668
You know, a Vessell though it be full of liquour, yet if there be no breach it lets none run forth,
You know, a Vessel though it be full of liquour, yet if there be no breach it lets none run forth,
pn22 vvb, dt n1 cs pn31 vbb j pp-f n1, av cs pc-acp vbb dx n1 pn31 vvz pix vvi av,
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but if it be broacht it hath a free vent.
but if it be broached it hath a free vent.
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Man is a vessell that containes much, and is fild with a filthy pudled poysonous water;
Man is a vessel that contains much, and is filled with a filthy puddled poisonous water;
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some of that remaines in such as are sanctified and washed by regeneration, therefore it is their continuall care to emptie themselues,
Some of that remains in such as Are sanctified and washed by regeneration, Therefore it is their continual care to empty themselves,
d pp-f cst vvz p-acp d c-acp vbr vvn cc vvn p-acp n1, av pn31 vbz po32 j n1 p-acp j px32,
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and make wide leakings that they may freely powre themselues forth before the Lord. But I feare I may too justly accuse you;
and make wide leakings that they may freely pour themselves forth before the Lord. But I Fear I may too justly accuse you;
cc vvi j n2 cst pns32 vmb av-j vvi px32 av p-acp dt n1. p-acp pns11 vvb pns11 vmb av av-j vvi pn22;
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who is it that in private can lay out his sinne in the presence of God? Confessions come hardly from men in the publique;
who is it that in private can lay out his sin in the presence of God? Confessions come hardly from men in the public;
r-crq vbz pn31 d p-acp j vmb vvi av po31 n1 p-acp dt n1 pp-f np1? n2 vvb av p-acp n2 p-acp dt j;
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wee that are your mouths in these more common solemne duties cannot freely enough confesse your and our sinnes enough to the shaming of our selues, doing it as if wee would rather shew our memories in the Catalogues of sinnes,
we that Are your mouths in these more Common solemn duties cannot freely enough confess your and our Sins enough to the shaming of our selves, doing it as if we would rather show our memories in the Catalogues of Sins,
pns12 cst vbr po22 n2 p-acp d dc j j n2 vmbx av-j d vvi po22 cc po12 n2 av-d p-acp dt vvg pp-f po12 n2, vdg pn31 p-acp cs pns12 vmd av-c vvi po12 n2 p-acp dt n2 pp-f n2,
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and our wit and Oratory in painting them; then our true and unfained Contrition in being affected with them;
and our wit and Oratory in painting them; then our true and unfeigned Contrition in being affected with them;
cc po12 n1 cc n1 p-acp vvg pno32; cs po12 j cc j n1 p-acp vbg vvn p-acp pno32;
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But if sometimes wee spend a larger time upon this necessary and neglected duetie, you soon grow weary of our length,
But if sometime we spend a larger time upon this necessary and neglected duty, you soon grow weary of our length,
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and by your carriage discover that you thinke us tedious, and that lesse time might haue beene spent with more profit.
and by your carriage discover that you think us tedious, and that less time might have been spent with more profit.
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Ah! Beloved, how justly may our private devotions be suspected, when wee dare shew our selues weary in the publique? Which of us is wont to spend an houre or more upon our knees in the acknowledgement of those many corruptions which wee might easily acquaint our selues withall,
Ah! beloved, how justly may our private devotions be suspected, when we Dare show our selves weary in the public? Which of us is wont to spend an hour or more upon our knees in the acknowledgement of those many corruptions which we might Easily acquaint our selves withal,
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when there is no witnesse to obserue it but the eye of God? I call your Chambers, your Closets, your beds to witnesse against you, your unbroken hearts.
when there is no witness to observe it but the eye of God? I call your Chambers, your Closets, your Beds to witness against you, your unbroken hearts.
c-crq pc-acp vbz dx n1 pc-acp vvi pn31 p-acp dt n1 pp-f np1? pns11 vvb po22 n2, po22 n2, po22 n2 pc-acp vvi p-acp pn22, po22 j n2.
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For if wee were truely broken, there would be vent both frequent and forcible;
For if we were truly broken, there would be vent both frequent and forcible;
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1681
so David powrd himselfe out in this Psalme, when the sence of his double sinne had made a Breach upon his spirit.
so David poured himself out in this Psalm, when the sense of his double sin had made a Breach upon his Spirit.
av np1 vvn px31 av p-acp d n1, c-crq dt n1 pp-f po31 j-jn n1 vhd vvn dt n1 p-acp po31 n1.
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3. Lastly such, as, though Broken, yet are not contrite, not shivered into peices.
3. Lastly such, as, though Broken, yet Are not contrite, not shivered into Pieces.
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Men may be bruised and yet not so divided that one peice is taken from another, that the frame is dissolved.
Men may be Bruised and yet not so divided that one piece is taken from Another, that the frame is dissolved.
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The Devils may beleeue and tremble: Iam. 2.19. And wicked men haue often trembled;The Devils may believe and tremble: Iam. 2.19. And wicked men have often trembled;
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So did Pharaoh, so did Baltasar, so did Faelix; but the frame of their evill hearts was not taken asunder;
So did Pharaoh, so did Balthasar, so did Felix; but the frame of their evil hearts was not taken asunder;
av vdd np1, av vdd np1, av vdd np1; p-acp dt n1 pp-f po32 j-jn n2 vbds xx vvn av;
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1686
they returnd againe after the fit to be the same men that they were before, Pharaoh returnd againe to his rebellion, Baltasar to his Cups, Faelix to his fingring of Bribes;
they returned again After the fit to be the same men that they were before, Pharaoh returned again to his rebellion, Balthasar to his Cups, Felix to his fingering of Bribes;
pns32 vvd av p-acp dt j pc-acp vbi dt d n2 cst pns32 vbdr a-acp, np1 vvd av p-acp po31 n1, np1 p-acp po31 n2, fw-la p-acp po31 n-vvg pp-f n2;
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they were tough and remaind whole still.
they were tough and remained Whole still.
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Some men are sometimes startled at a Sermon, when wee speake judgement, and lay it home close to the Conscience, they wake and begin to looke up;
some men Are sometime startled At a Sermon, when we speak judgement, and lay it home close to the Conscience, they wake and begin to look up;
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but like men halfe asleepe and halfe awake, they soone fall againe to their slumber.
but like men half asleep and half awake, they soon fallen again to their slumber.
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A Drunkard that upon such an occasion as this, heares the odiousnesse of that sinne layd open, together with the danger;
A Drunkard that upon such an occasion as this, hears the odiousness of that sin laid open, together with the danger;
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1691
may for the present begin to bethinke himselfe, what a course he runne, and whither it is like to leade him, upon this he startles,
may for the present begin to bethink himself, what a course he run, and whither it is like to lead him, upon this he startles,
vmb p-acp dt n1 vvb pc-acp vvi px31, r-crq dt n1 pns31 vvd, cc c-crq pn31 vbz av-j pc-acp vvi pno31, p-acp d pns31 vvz,
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and begins to resolue, He will follow that sinne no longer.
and begins to resolve, He will follow that sin no longer.
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The resolution it may be holds as long as the fast holds, or it may be till the next day or longer;
The resolution it may be holds as long as the fast holds, or it may be till the next day or longer;
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but then he meets with some knowne Companion, falls to his sinne againe, forgets that he was yesterday at a fast,
but then he meets with Some known Companion, falls to his sin again, forgets that he was yesterday At a fast,
cc-acp cs pns31 vvz p-acp d j-vvn n1, vvz p-acp po31 n1 av, vvz cst pns31 vbds av-an p-acp dt n1,
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1695
or that he ever heard that Drunkennesse was a sinne. Here was a little breaking, but no shattering of the heart;
or that he ever herd that drunkenness was a sin. Here was a little breaking, but not shattering of the heart;
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1696
the frame of the sinne was not broken; the peices, the joynts, were not taken asunder from one another;
the frame of the sin was not broken; the Pieces, the Joints, were not taken asunder from one Another;
dt n1 pp-f dt n1 vbds xx vvn; dt n2, dt n2, vbdr xx vvn av p-acp crd j-jn;
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1697
and therefore he easily returnes to what he was, and is after the Sermon, after the Fast, just such a one as he was before it.
and Therefore he Easily returns to what he was, and is After the Sermon, After the Fast, just such a one as he was before it.
cc av pns31 av-j n2 p-acp r-crq pns31 vbds, cc vbz p-acp dt n1, p-acp dt j, av d dt crd c-acp pns31 vbds p-acp pn31.
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1698
These all come under the second application, the reproofe of such as are not broken-hearted.
These all come under the second application, the reproof of such as Are not brokenhearted.
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3. Vse. If the broken-heart be Gods Sacrifice, let us be exhorted to this labour, to labour for broken and contrite hearts.
3. Use. If the broken-heart be God's Sacrifice, let us be exhorted to this labour, to labour for broken and contrite hearts.
crd vvb. cs dt n1 vbb npg1 n1, vvb pno12 vbi vvn p-acp d n1, pc-acp vvi p-acp j-vvn cc j n2.
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The people of God haue beene of such a temper, to omit other examples see one, in the Prophet Ieremiah, and in his owne words:
The people of God have been of such a temper, to omit other Examples see one, in the Prophet Jeremiah, and in his own words:
dt n1 pp-f np1 vhb vbn pp-f d dt n1, pc-acp vvi j-jn n2 vvi pi, p-acp dt n1 np1, cc p-acp po31 d n2:
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Mine heart within mee is broken; because of the Prophets all my bones shake; I am like a drunken man, and like a man whom wine hath overcome; Mine heart within me is broken; Because of the prophets all my bones shake; I am like a drunken man, and like a man whom wine hath overcome;
po11 n1 p-acp pno11 vbz vvn; c-acp pp-f dt n2 d po11 n2 vvb; pns11 vbm av-j dt j n1, cc av-j dt n1 r-crq n1 vhz vvn;
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because of the Lord, and because of the words of his holinesse; for the Land is full of Adulteries: Ier. 23.9.Because of the Lord, and Because of the words of his holiness; for the Land is full of Adulteries: Jeremiah 23.9.
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If Ieremiah in the apprehension of the sinnes of others, were so tender, that he did shake with horror,
If Jeremiah in the apprehension of the Sins of Others, were so tender, that he did shake with horror,
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1704
and staggered as not able to retaine his strength;
and staggered as not able to retain his strength;
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1705
how ought wee to be moved with the consideration of our offences against almightie God? Let us witnesse to our selues the unfainednesse of our humiliation, by the intensnesse of our sorrow, by the breaking of our hearts;
how ought we to be moved with the consideration of our offences against almighty God? Let us witness to our selves the unfeignedness of our humiliation, by the intenseness of our sorrow, by the breaking of our hearts;
q-crq vmd pns12 pc-acp vbi vvn p-acp dt n1 pp-f po12 n2 p-acp j-jn np1? vvb pno12 vvi p-acp po12 n2 dt n1 pp-f po12 n1, p-acp dt n1 pp-f po12 n1, p-acp dt n-vvg pp-f po12 n2;
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which that wee may the better be guided in, I shall set before you the severall Metaphors which without straining wee may conceiue the minde of David may be applyed unto;
which that we may the better be guided in, I shall Set before you the several Metaphors which without straining we may conceive the mind of David may be applied unto;
r-crq cst pns12 vmb dt av-jc vbi vvn p-acp, pns11 vmb vvi p-acp pn22 dt j n2 r-crq p-acp vvg pns12 vmb vvi dt n1 pp-f np1 vmb vbi vvd p-acp;
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The breaking up of ground, the breaking of stones to dust, the dividing of their Sacrifices.
The breaking up of ground, the breaking of stones to dust, the dividing of their Sacrifices.
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1. The phrase of a Broken heart, may referre to the breaking up of a stiffe ground,
1. The phrase of a Broken heart, may refer to the breaking up of a stiff ground,
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1709
and the Harrowing of it for the bruising of the Clods. Let us plow up our hearts, according to that of the Prophet;
and the Harrowing of it for the bruising of the Clods. Let us blow up our hearts, according to that of the Prophet;
cc dt n-vvg pp-f pn31 p-acp dt j-vvg pp-f dt n2. vvb pno12 vvi a-acp po12 n2, vvg p-acp d pp-f dt n1;
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1710
Breake up your fallow ground, and sow not among thornes: Iere. 4.3. And according to the same of another Prophet;Break up your fallow ground, and sow not among thorns: Jeremiah 4.3. And according to the same of Another Prophet;
vvb a-acp po22 j n1, cc vvb xx p-acp n2: np1 crd. np1 vvg p-acp dt d pp-f j-jn n1;
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Sow to your selues in Righteousnesse, reape in mercy, breake up your fallow ground. Hos. 10.12. Let us use good Husbandry upon our selues, and bestow Tillage, that wee may bring forth fruit to God.Sow to your selves in Righteousness, reap in mercy, break up your fallow ground. Hos. 10.12. Let us use good Husbandry upon our selves, and bestow Tillage, that we may bring forth fruit to God.
vvb p-acp po22 n2 p-acp n1, vvb p-acp n1, vvb a-acp po22 j n1. np1 crd. vvb pno12 vvi j n1 p-acp po12 n2, cc vvi n1, cst pns12 vmb vvi av n1 p-acp np1.
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Wee are naturally stiffe ground, and full of stones; barren and unfruitfull.
we Are naturally stiff ground, and full of stones; barren and unfruitful.
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Beloved, there is a necessitie of this Husbandry, for yee cannot be profitable hearers of Gods Word, unlesse yee be broken-hearted. beloved, there is a necessity of this Husbandry, for ye cannot be profitable hearers of God's Word, unless ye be brokenhearted.
vvn, a-acp vbz dt n1 pp-f d n1, c-acp pn22 vmbx vbi j n2 pp-f npg1 n1, cs pn22 vbb j.
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1714
If a man should throw abroad his seed, before the plow hath made furrowes to receiue it, he should loose all that he doth scatter;
If a man should throw abroad his seed, before the blow hath made furrows to receive it, he should lose all that he does scatter;
cs dt n1 vmd vvi av po31 n1, p-acp dt n1 vhz vvn n2 pc-acp vvi pn31, pns31 vmd vvi d cst pns31 vdz vvi;
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1715
if the ground be hard the seed enters not, but lyes open to be pecked by every bird.
if the ground be hard the seed enters not, but lies open to be pecked by every bird.
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1716
Men are deafe to Gods Commands, till their hearts be opened.
Men Are deaf to God's Commands, till their hearts be opened.
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1717
Pharaoh had a stiffe disposition, and though so many judgements came in a throng, he was not broken by any of them,Pharaoh had a stiff disposition, and though so many Judgments Come in a throng, he was not broken by any of them,
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1718
and therefore hearkens not to the message of the Lord, but peremptorily rejects it, Who is the Lord that I should obey him? But the Broken heart hath an open eare;
and Therefore hearkens not to the message of the Lord, but peremptorily rejects it, Who is the Lord that I should obey him? But the Broken heart hath an open ear;
cc av vvz xx p-acp dt n1 pp-f dt n1, cc-acp av-j vvz pn31, r-crq vbz dt n1 cst pns11 vmd vvi pno31? p-acp dt j-vvn n1 vhz dt j n1;
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1719
which wee obserue in men in their severall conditions:
which we observe in men in their several conditions:
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1720
While a man frolicks away his time and life in a pleasant way, enjoying health and vigour, not being acquainted with sicknesse or other infirmities;
While a man Frolics away his time and life in a pleasant Way, enjoying health and vigour, not being acquainted with sickness or other infirmities;
cs dt n1 vvz av po31 n1 cc n1 p-acp dt j n1, vvg n1 cc n1, xx vbg vvn p-acp n1 cc j-jn n2;
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he puts off the thought of death and an account that must be made, and thinkes that such sad meditations and admonitions are not fit for a man of his activitie and resolution;
he puts off the Thought of death and an account that must be made, and thinks that such sad meditations and admonitions Are not fit for a man of his activity and resolution;
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but when God casts him upon his bed, and makes him begin to apprehend that he is a man, a poore, weake, fraile, sickly man;
but when God Cast him upon his Bed, and makes him begin to apprehend that he is a man, a poor, weak, frail, sickly man;
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and that he now at length sees what it is that followes upon sinfull pleasure,
and that he now At length sees what it is that follows upon sinful pleasure,
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but especially when he lookes into the graue where he feares himselfe must shortly be layd,
but especially when he looks into the graven where he fears himself must shortly be laid,
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and sees under the graue Hell and Torment; then he breakes, and now he can finde an eare;
and sees under the graven Hell and Torment; then he breaks, and now he can find an ear;
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if Ministers, if religious friends discourse unto him, he hearkens, and begins to learne what those new and unthought-of mysteries meane.
if Ministers, if religious Friends discourse unto him, he hearkens, and begins to Learn what those new and unthought-of Mysteres mean.
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This is liuely in the example of the converted Iaylour; Act. 16.29.30. When God had broken his heart;
This is lively in the Exampl of the converted Jailer; Act. 16.29.30. When God had broken his heart;
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Then he called for a light and sprang in, and came trembling, and fell downe before Paul and Sylas;
Then he called for a Light and sprang in, and Come trembling, and fell down before Paul and Silas;
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and brought them out, and sayd, Sirs, what must I doe to be saved? It is likely that the Iaylour if he had not been a rough man in his naturall temper,and brought them out, and said, Sirs, what must I do to be saved? It is likely that the Jailer if he had not been a rough man in his natural temper,
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yet his very calling might make him rough;
yet his very calling might make him rough;
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before that time Paul might speake long enough and he not regard him, Paul and Sylas might sing in the prison and he take no notice,
before that time Paul might speak long enough and he not regard him, Paul and Silas might sing in the prison and he take no notice,
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unlesse to threaten them and command their silence; but now that God had shaken him with the Earthquake;
unless to threaten them and command their silence; but now that God had shaken him with the Earthquake;
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he is now greedie of instruction. His minde did not formerly run upon it, how he might come to Heaven;
he is now greedy of instruction. His mind did not formerly run upon it, how he might come to Heaven;
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but now hastily, violently, tremblingly, he enquires it, What shall I doe to be saved? Naturall men care not for preaching, they wonder that people should goe so much to Sermons, should be so much in Conference;
but now hastily, violently, tremblingly, he enquires it, What shall I do to be saved? Natural men care not for preaching, they wonder that people should go so much to Sermons, should be so much in Conference;
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but when they come to be broken, to be wounded in their Consciences, Then, Oh what instruction? What comfort can yee giue us? Let this be our care, to stirre the earth,
but when they come to be broken, to be wounded in their Consciences, Then, O what instruction? What Comfort can ye give us? Let this be our care, to stir the earth,
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and let the Harrow follow the plow, breake the stiffe clods, the proud thoughts that are built against the Kingdome of Christ;
and let the Harrow follow the blow, break the stiff clods, the proud thoughts that Are built against the Kingdom of christ;
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then yee are fit for seed. Wee are Gods seedesmen, and when wee preach wee scatter the seed upon a Congregation;
then ye Are fit for seed. we Are God's Seedsmen, and when we preach we scatter the seed upon a Congregation;
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1738
but wee lose our labour where we meet with stony hard ground: plow up your hearts, that the Word may the better fructifie.
but we loose our labour where we meet with stony hard ground: blow up your hearts, that the Word may the better fructify.
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1739
2. The second Metaphor may be from the breaking of Stones, and pounding them to dust, to make a plaistry worke.
2. The second Metaphor may be from the breaking of Stones, and pounding them to dust, to make a plaistry work.
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A man cannot alter the fashion of an hard stone with his hand; but when it is made into plaister the Mason can make it into any frame.
A man cannot altar the fashion of an hard stone with his hand; but when it is made into plaster the Mason can make it into any frame.
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Wee haue seene the shape of a Lyon, or an Horse, or Beare, or any thing else made of stone,
we have seen the shape of a lion, or an Horse, or Bear, or any thing Else made of stone,
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when it hath beene first broken and made and tempered into a soft Morter.
when it hath been First broken and made and tempered into a soft Mortar.
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Wee are naturally stony, men of stony hearts, and are not pliant to the Image of grace, till broken into small peices, and grounded unto small powder.
we Are naturally stony, men of stony hearts, and Are not pliant to the Image of grace, till broken into small Pieces, and grounded unto small powder.
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But, sayth Ieremy, My heart is broken within mee; and then he was fit to lament for sinne.
But, say Ieremy, My heart is broken within me; and then he was fit to lament for sin.
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Wee must use Masonry as well as Husbandry, wee must be soft for impression.
we must use Masonry as well as Husbandry, we must be soft for impression.
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A man cannot make the print of his Seale if he set it upon an hard wall;
A man cannot make the print of his Seal if he Set it upon an hard wall;
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but the stamp leaues it selfe upon a peice of Waxe:
but the stamp leaves it self upon a piece of Wax:
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1748
Now wee must be Waxe in the hand of God, and Waxe you know is Ductible;
Now we must be Wax in the hand of God, and Wax you know is Ductible;
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1749
if I held a round flint, I could not by crushing it with my hand make it flat or square,
if I held a round flint, I could not by crushing it with my hand make it flat or square,
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or draw it out unto a length;
or draw it out unto a length;
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but a peice of soft Waxe might be moulded to any fashion, made round or flat,
but a piece of soft Wax might be moulded to any fashion, made round or flat,
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1752
or square, or drawne out to any length.
or square, or drawn out to any length.
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1753
If ever wee haue Comfort, wee must be of ductible, following dispositions, to be such as Gods dealing is towards us, to be fashioned by his rod unto humilitie and submission, by his mercy unto thankfulnesse and prayses;
If ever we have Comfort, we must be of ductible, following dispositions, to be such as God's dealing is towards us, to be fashioned by his rod unto humility and submission, by his mercy unto thankfulness and praises;
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To be, not what wee are, or of our selues would be, but willingly what he will haue us be.
To be, not what we Are, or of our selves would be, but willingly what he will have us be.
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3. But lastly, The phrase in the Text doth principally allude to the Breaking of the Sacrifice;
3. But lastly, The phrase in the Text does principally allude to the Breaking of the Sacrifice;
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and we may find the Metaphor in taking notice of two Offrings.
and we may find the Metaphor in taking notice of two Offerings.
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1. The Offring of Incense, where the Command was that the Ingredients should be beaten to powder, Exod. 30.36. A perfume smells sweetest when 'tis bruised or crusht;
1. The Offering of Incense, where the Command was that the Ingredients should be beaten to powder, Exod 30.36. A perfume smells Sweetest when it's Bruised or crushed;
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and when wee are stamped before God in the sence before declared, wee yeeld a pleasant savour to his Nosthrills. 2. The Sacrifice of Burnt-Offring;
and when we Are stamped before God in the sense before declared, we yield a pleasant savour to his Nostrils. 2. The Sacrifice of Burnt-offering;
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the Beast was cut in peices and burnt unto ashes. There must be a dividing of the heart, as we reade of Abraham, Gen. 15.10. That he divided the Sacrifices and layd one peice over against another.
the Beast was Cut in Pieces and burned unto Ashes. There must be a dividing of the heart, as we read of Abraham, Gen. 15.10. That he divided the Sacrifices and laid one piece over against Another.
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Our service of humiliation must be open and sincere, that nothing may be hid from God,
Our service of humiliation must be open and sincere, that nothing may be hid from God,
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1761
as the Beast though wee cannot see it within, while it is undevided, but when cut asunder wee may perceiue all the intralls and the heart and the liver,
as the Beast though we cannot see it within, while it is undivided, but when Cut asunder we may perceive all the entrails and the heart and the liver,
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and all the secreter bowells, whether the Sacrifice be sound.
and all the secreter bowels, whither the Sacrifice be found.
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Oh let us manifest our selues so truely humbled, that the bloud of our Sacrifices may be powred out before God, such a sacrifice was that Congregation, Act. 2.37. of whom the Story witnesseth, that they were Compuncti cordibus, pricked in their hearts:
O let us manifest our selves so truly humbled, that the blood of our Sacrifices may be poured out before God, such a sacrifice was that Congregation, Act. 2.37. of whom the Story Witnesseth, that they were Compuncti cordibus, pricked in their hearts:
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Peter had preached unto them Christ Crucified;Peter had preached unto them christ crucified;
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Now when they heard this, they were pricked in their hearts and said, Men and brethren what shall wee doe? Sinne runs freely in the veines of every man, too abundantly freely in them that are of a plethoricke state,Now when they herd this, they were pricked in their hearts and said, Men and brothers what shall we do? Sin runs freely in the Veins of every man, too abundantly freely in them that Are of a plethoricke state,
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and therefore Bloud-letting cannot but be profitable.
and Therefore Bloodletting cannot but be profitable.
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Let me prescribe you that Physicke now, and what ever Physitians will tell you of the extreame heate of this present weather,
Let me prescribe you that Physic now, and what ever Physicians will tell you of the extreme heat of this present weather,
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1768
and of the signe, yet take the word of a Divine for the prescription, who dares warrant ease unto your soules in this course.
and of the Signen, yet take the word of a Divine for the prescription, who dares warrant ease unto your Souls in this course.
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1769
I haue done with the first Doctrine that I propounded, That a broken heart and contrite Spirit is Gods Sacrifice: The second is this:
I have done with the First Doctrine that I propounded, That a broken heart and contrite Spirit is God's Sacrifice: The second is this:
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1770
That such a Sacrifice of a Broken-heart, God will not despise.
That such a Sacrifice of a Broken-heart, God will not despise.
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1771
There is more in that phrase than the words seeme to deliver, God will not despise, that is, God will accept. He is pleased with such a bruised Offring,
There is more in that phrase than the words seem to deliver, God will not despise, that is, God will accept. He is pleased with such a Bruised Offering,
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1772
as wee haue it confirmed in a comfortable promise in the place before alleaged concerning the Incense;
as we have it confirmed in a comfortable promise in the place before alleged Concerning the Incense;
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1773
The pure and holy perfume must be beat very small, and put before the Testimony in the Tabernacle of the Congregation, where, sayth God, I will meet with thee: Exod: 30.36. The Septuagint reads it, Whence I will be knowne to thee; And the Chaldee Paraphrase thus;The pure and holy perfume must be beatrice very small, and put before the Testimony in the Tabernacle of the Congregation, where, say God, I will meet with thee: Exod: 30.36. The septuagint reads it, Whence I will be known to thee; And the Chaldee paraphrase thus;
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1774
Where I will appoint my Word unto thee. Both setting out Gods gracious acceptation of such a Service.Where I will appoint my Word unto thee. Both setting out God's gracious acceptation of such a Service.
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Besides, the Word of the Text doth enough confirme it;
Beside, the Word of the Text does enough confirm it;
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The broken heart is called Gods Sacrifices, the construction is better in Divinitie than in Grammar, a word of the Plurall is used,
The broken heart is called God's Sacrifices, the construction is better in Divinity than in Grammar, a word of the Plural is used,
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1777
as if he would shew us, that this contrition and humiliation is in stead of all other legall Sacrifices.
as if he would show us, that this contrition and humiliation is in stead of all other Legal Sacrifices.
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1778
Will yee see it yet clearer in a word of promise; Ioel 2.13.
Will ye see it yet clearer in a word of promise; Joel 2.13.
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1779
Rent your hearts and not your garments, and turne unto the Lord your God, for he is gratious and mercifull, who knoweth if he will returne and repent, Rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious and merciful, who Knoweth if he will return and Repent,
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1780
and leaue a blessing behind him. But if this leaue it doubtfull, that of the Prophet Esaiah will remoue our feares;and leave a blessing behind him. But if this leave it doubtful, that of the Prophet Isaiah will remove our fears;
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1781
To this man will I looke sayth the Lord, even to him that is poore and of a contrite spirit, that trembleth at my Word. Esa. 66.2. They are happie upon whom God lookes, where he bestowes the eye of his favour.To this man will I look say the Lord, even to him that is poor and of a contrite Spirit, that Trembleth At my Word. Isaiah 66.2. They Are happy upon whom God looks, where he bestows the eye of his favour.
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That great God who beholds the proud afarre off, as if he knew them not;
That great God who beholds the proud afar off, as if he knew them not;
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he lookes after the Contrite, or lookes to him, (as the word is in the Prophet) he affords acquaintance and hath respect unto his state.
he looks After the Contrite, or looks to him, (as the word is in the Prophet) he affords acquaintance and hath respect unto his state.
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1784
And because the Broken-hearted are cast downe and dismayed in themselues; therefore another promise is expresse;
And Because the Brokenhearted Are cast down and dismayed in themselves; Therefore Another promise is express;
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1785
For thus sayth the High and loftie one that inhabiteth eternitie, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to reviue the spirit of the contrite ones. Esai. 57.15. The teares of Magdalen were received and praysed;For thus say the High and lofty one that Inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the contrite ones. Isaiah. 57.15. The tears of Magdalen were received and praised;
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1786
The Publicans humble striking of his breast was observed at the dore of the Temple; The bitter weeping of Peter after his sinne was remembred;
The Publicans humble striking of his breast was observed At the door of the Temple; The bitter weeping of Peter After his sin was remembered;
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1787
God despiseth not such; did he accept the possessed Magdalen, the notorious Publican, Peter the denier,God despises not such; did he accept the possessed Magdalen, the notorious Publican, Peter the denier,
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1788
when they were now blubbered, and had no other beautie, but that beautie which their teares gaue them? And will he reject us? Will he reject us when wee come in the same posture? Nay he will not despise such Sacrifices, such Sacrificers. It needs not a farther proofe, I hasten to a briefe Application.
when they were now blubbered, and had no other beauty, but that beauty which their tears gave them? And will he reject us? Will he reject us when we come in the same posture? Nay he will not despise such Sacrifices, such Sacrificers. It needs not a farther proof, I hasten to a brief Application.
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1789
1. Ʋse. It learnes us how God and the world differ in passing their Censure and affection.
1. Ʋse. It learns us how God and the world differ in passing their Censure and affection.
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1790
Carnall men make sport at the broken-hearted, and deride their contrition.
Carnal men make sport At the brokenhearted, and deride their contrition.
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1791
While David mourned like a Doue on the house-top, you may heare himselfe complaining how he was abused; Psal. 69.10.11.12.
While David mourned like a Dove on the housetop, you may hear himself complaining how he was abused; Psalm 69.10.11.12.
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1792
And in another Psalme, he pictures forth in his owne case the very liuely image of a man mortified;
And in Another Psalm, he pictures forth in his own case the very lively image of a man mortified;
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1793
That he was powred out like water, and all his bones were out of joynt, that his heart like Waxe was melted in the midst of his bowells, his strength was dryed up, That he was poured out like water, and all his bones were out of joint, that his heart like Wax was melted in the midst of his bowels, his strength was dried up,
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1794
and his tongue cleaved unto his jawes; he was so macerated that they might tell all his bones.and his tongue cleaved unto his Jaws; he was so macerated that they might tell all his bones.
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1795
Now he was a spectacle for gazing worldlings;
Now he was a spectacle for gazing worldlings;
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1796
as he was his own torment, he was their wonder, they knew not what to make of him;
as he was his own torment, he was their wonder, they knew not what to make of him;
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1797
They looke and stare upon mee, saith David; They look and stare upon me, Says David;
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1798
and when he was now downe, they were readie to devoure him, and gaped upon him with their mouths, with words both of scorne and threatnings.
and when he was now down, they were ready to devour him, and gaped upon him with their mouths, with words both of scorn and threatenings.
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1799
But in this case, God otherwise esteemes him, as himselfe professeth it;
But in this case, God otherwise esteems him, as himself Professes it;
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1800
He hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, He hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him,
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1801
but when he cryed unto him, he heard. Psal. 22.14.15.17.24.but when he cried unto him, he herd. Psalm 22.14.15.17.24.
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1802
God deales not as a false friend who hides away his face from his brothers extremitie,
God deals not as a false friend who hides away his face from his Brother's extremity,
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1803
or is deafe to his Complaints when he is brought low: but favourably respects and cherishes those that walke sadly in the apprehension of their sinne.
or is deaf to his Complaints when he is brought low: but favourably respects and Cherishes those that walk sadly in the apprehension of their sin.
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1804
2. Ʋse. It affords us great incouragement to draw neare with our Offering, when we know that God will not despise it.
2. Ʋse. It affords us great encouragement to draw near with our Offering, when we know that God will not despise it.
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1805
Wee are now equalled with the Richest who can bring most into Gods Treasury, and are able to bring the fayrest and fattest Sacrifice to Gods Altar, theirs shall be but accepted,
we Are now equaled with the Richest who can bring most into God's Treasury, and Are able to bring the Fairest and Fattest Sacrifice to God's Altar, theirs shall be but accepted,
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1806
and ours which is the same priviledge, shall not be despised.
and ours which is the same privilege, shall not be despised.
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1807
He that hath nothing to giue but himselfe, if he giue himselfe, giues what God requires of him:
He that hath nothing to give but himself, if he give himself, gives what God requires of him:
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1808
for he calls for the Heart, and the Apostle hath told us what wee may present; Rom. 12.1. I beseech you that yee present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
for he calls for the Heart, and the Apostle hath told us what we may present; Rom. 12.1. I beseech you that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
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1809
But chiefly this Offering is acceptable, when the heart is contrite, for saith the Lord, to him that is poore will I looke.
But chiefly this Offering is acceptable, when the heart is contrite, for Says the Lord, to him that is poor will I look.
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1810
Let not our unworthinesse discourage us, to maintaine these or the like Scruples:
Let not our unworthiness discourage us, to maintain these or the like Scruples:
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1811
Will God looke upon such poore abject worthlesse Wretches? If I should offer any Service, would he not contemne both it and me? If I were more worthy, I would then draw neare him:
Will God look upon such poor abject worthless Wretches? If I should offer any Service, would he not contemn both it and me? If I were more worthy, I would then draw near him:
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1812
as I am I dare neither sue for entertainment nor expect it. Away with such proud reasonings, such shewes of humilitie:
as I am I Dare neither sue for entertainment nor expect it. Away with such proud reasonings, such shows of humility:
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1813
would wee be challengers rather than beggars? But if wee truely see our selues vile,
would we be challengers rather than beggars? But if we truly see our selves vile,
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1814
and are as low in our conceits as our words pretend; wee shall haue the speediest accesse;
and Are as low in our conceits as our words pretend; we shall have the speediest access;
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1815
and shall soonest receiue because wee beg.
and shall soonest receive Because we beg.
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1816
Thus much of the first part of the Text, The truth delivered. The time calls mee off, that I can adde but a few words of the second;
Thus much of the First part of the Text, The truth Delivered. The time calls me off, that I can add but a few words of the second;
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1817
which also if I had time, would not naturally afford many. 2. The manner of delivering of that truth. 1. In a Meditation;
which also if I had time, would not naturally afford many. 2. The manner of delivering of that truth. 1. In a Meditation;
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1818
The Sacrifices of God are a broken heart. 2. In an Ejaculation; A broken and contrite spirit, O God, thou wilt not despise. The Sacrifices of God Are a broken heart. 2. In an Ejaculation; A broken and contrite Spirit, Oh God, thou wilt not despise.
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1819
He contemplates a comfortable passage, and then rayseth up himselfe in a quicke and speedy recourse to God.
He contemplates a comfortable passage, and then raises up himself in a quick and speedy recourse to God.
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1820
Let us so learne to Reade, to Heare, then wee shall reade and heare with profit,
Let us so Learn to Read, to Hear, then we shall read and hear with profit,
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1821
and not more with profit than with comfort. Reade and Breath toward heaven;
and not more with profit than with Comfort. Reade and Breath towards heaven;
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1822
God hath breathed on the Scripture, if wee would be acquainted with the divine will, wee must breath againe to God.
God hath breathed on the Scripture, if we would be acquainted with the divine will, we must breath again to God.
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1823
Our ejaculatory prayer may haue a constant and speedy entercourse betweene God and his revealed will;
Our ejaculatory prayer may have a constant and speedy intercourse between God and his revealed will;
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1824
when wee heare a Message from heaven in our ordinary attendance upon Preaching, wee may speed to God in the very Act of Hearing, that God would cleare such a mystery, fasten such a notion, lay neare such an application.
when we hear a Message from heaven in our ordinary attendance upon Preaching, we may speed to God in the very Act of Hearing, that God would clear such a mystery, fasten such a notion, lay near such an application.
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1825
When wee reade the Scriptures, let us meditate, and pray, that what wee meet with which may be suiteable to our condition, may be closely applyed and made ours.
When we read the Scriptures, let us meditate, and pray, that what we meet with which may be suitable to our condition, may be closely applied and made ours.
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1826
Methinkes it fits the state and life of a Christian to be much in meditation,
Methinks it fits the state and life of a Christian to be much in meditation,
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1827
and as much in prayer, specially in this use of it, The darting of the thoughts, for it argues acquaintance.
and as much in prayer, specially in this use of it, The darting of the thoughts, for it argues acquaintance.
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1828
The solemne prayer may be for a forme onely, and so wee may deceiue our selues in exercising of it;
The solemn prayer may be for a Form only, and so we may deceive our selves in exercising of it;
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1829
but this shewes wee are acquainted with Heaven, when our recourse thither is familiar and frequent.
but this shows we Are acquainted with Heaven, when our recourse thither is familiar and frequent.
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1830
When wee are to deale with strangers, our Negotiation is attended with Ceremony of behaviour and speech;
When we Are to deal with Strangers, our Negotiation is attended with Ceremony of behaviour and speech;
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1831
But upon all occasions wee can visite and speake to an intimate friend.
But upon all occasions we can visit and speak to an intimate friend.
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1832
I would not haue reverend and trembling demeanour neglected in our most private Accesses to the infinite Majestie;
I would not have reverend and trembling demeanour neglected in our most private Accesses to the infinite Majesty;
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1833
yet let us use our priviledge, to be often with God, to liue much in Heaven, to be sparkling upward;
yet let us use our privilege, to be often with God, to live much in Heaven, to be sparkling upward;
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1834
winging up our soules in an heavenly conversation, at once bestowing our thoughts upon what is holy,
winging up our Souls in an heavenly Conversation, At once bestowing our thoughts upon what is holy,
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1835
and our prayers to the Holy One.
and our Prayers to the Holy One.
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1836
PSAL. 51.18. Doe good in thy good pleasure unto Sion: Build thou the walls of Ierusalem.PSALM 51.18. Do good in thy good pleasure unto Sion: Built thou the walls of Ierusalem.
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1837
PRayer is likely to gaine Audience, when wee come stored with arguments from the covenant and promise:
PRayer is likely to gain Audience, when we come stored with Arguments from the Covenant and promise:
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1838
when wee come qualified in our selves with such contrition.
when we come qualified in our selves with such contrition.
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1839
But there is still another duty which refers to this head, that as our wisdome leads us to prayer for our selves;
But there is still Another duty which refers to this head, that as our Wisdom leads us to prayer for our selves;
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1840
so our charity must direct us to pray for others, without which wee cannot be assured that wee shall be heard in our suits.
so our charity must Direct us to pray for Others, without which we cannot be assured that we shall be herd in our suits.
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1841
I have therefore now againe attended upon David, in the method of his double petition. 1. His petition for himselfe, and the promise added;
I have Therefore now again attended upon David, in the method of his double petition. 1. His petition for himself, and the promise added;
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1842
Vers. 17. Of which I spake else-where lately, and in the hearing of most which are now present.Vers. 17. Of which I spoke elsewhere lately, and in the hearing of most which Are now present.
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2. His Petition for his kingdom, in the Verse which I have chosen and read, in which (to come presently to the matter) wee may observe these particulars.
2. His Petition for his Kingdom, in the Verse which I have chosen and read, in which (to come presently to the matter) we may observe these particulars.
crd po31 vvb p-acp po31 n1, p-acp dt n1 r-crq pns11 vhb vvn cc vvn, p-acp r-crq (pc-acp vvi av-j p-acp dt n1) pns12 vmb vvi d n2-j.
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1. Who it is that prayes; David. 2. Whom he prayes for; Jerusalem, Sion, the Church. 3. What he prayes for;
1. Who it is that prays; David. 2. Whom he prays for; Jerusalem, Sion, the Church. 3. What he prays for;
crd r-crq pn31 vbz cst vvz; np1. crd ro-crq pns31 vvz p-acp; np1, np1, dt n1. crd r-crq pns31 vvz p-acp;
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1. The Churches restauration, Doe good. 2. The continuance of the Churches restored happinesse; Build up the Walls. 4. To whom he prayes; Thou.
1. The Churches restauration, Do good. 2. The Continuance of the Churches restored happiness; Built up the Walls. 4. To whom he prays; Thou.
crd dt ng1 n1, vdb j. crd dt n1 pp-f dt n2 vvd n1; vvb a-acp dt n2. crd p-acp ro-crq pns31 vvz; pns21.
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5. How, the manner of his prayer; In thy good pleasure.
5. How, the manner of his prayer; In thy good pleasure.
crd uh-crq, dt n1 pp-f po31 n1; p-acp po21 j n1.
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Here is much worke laid out for a little time, and therefore that I may not injure the Text,
Here is much work laid out for a little time, and Therefore that I may not injure the Text,
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1848
nor defraud you of any part which naturally flowes from it; I shall endeavour to follow every part:
nor defraud you of any part which naturally flows from it; I shall endeavour to follow every part:
ccx n1 pn22 pp-f d n1 r-crq av-j vvz p-acp pn31; pns11 vmb vvi pc-acp vvi d n1:
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1849
and because every part, therefore very briefly.
and Because every part, Therefore very briefly.
cc c-acp d n1, av av av-j.
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1. Hee that prayes, is David; upon which circumstance I have given my thoughts leave to please themselves with three Observations, naturall and usefull. I. Observation or Doctrine;
1. He that prays, is David; upon which circumstance I have given my thoughts leave to please themselves with three Observations, natural and useful. I Observation or Doctrine;
crd pns31 cst vvz, vbz np1; p-acp r-crq n1 pns11 vhb vvn po11 n2 vvb pc-acp vvi px32 p-acp crd n2, j cc j. uh n1 cc n1;
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1851
that, The spirituall estate hath its changes.
that, The spiritual estate hath its changes.
cst, dt j n1 vhz po31 n2.
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1852
That same David who was formerly so dejected that hee scarce dared to pray for himselfe,
That same David who was formerly so dejected that he scarce dared to pray for himself,
cst d np1 r-crq vbds av-j av vvn cst pns31 av-j vvd pc-acp vvi p-acp px31,
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now hath gotten courage to pray for others.
now hath got courage to pray for Others.
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Who could speake more droupingly, more abjectly, than hee in the former part of the Psalme? Hee calls for mercy,
Who could speak more droupingly, more abjectly, than he in the former part of the Psalm? He calls for mercy,
q-crq vmd vvi av-dc av-vvg, av-dc av-j, cs pns31 p-acp dt j n1 pp-f dt n1? pns31 vvz p-acp n1,
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1855
and having no hope in any thing but mercy, he onely is bold because he sees a multitude of mercies,
and having no hope in any thing but mercy, he only is bold Because he sees a multitude of Mercies,
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1856
and those tender ones likewise, According to the multitude of thy tender mercies.
and those tender ones likewise, According to the multitude of thy tender Mercies.
cc d j pi2 av, vvg p-acp dt n1 pp-f po21 j n2.
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1857
But now he is raised from that dejectednesse, and dares look up to God in the behalfe of others.
But now he is raised from that dejectedness, and dares look up to God in the behalf of Others.
p-acp av pns31 vbz vvn p-acp d n1, cc vvz vvb a-acp p-acp np1 p-acp dt n1 pp-f n2-jn.
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1858
Hee was often acquainted with such changes;
He was often acquainted with such changes;
pns31 vbds av vvn p-acp d n2;
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1859
sometimes we heare him saying, as if hee were already dead with the feare of death;
sometime we hear him saying, as if he were already dead with the Fear of death;
av pns12 vvb pno31 vvg, c-acp cs pns31 vbdr av j p-acp dt n1 pp-f n1;
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1860
I shall one day perish by the hand of Saul: I shall one day perish by the hand of Saul:
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1861
at another time wee may heare him triumphing, as if hee had a strength beyond his strength;
At Another time we may hear him triumphing, as if he had a strength beyond his strength;
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1862
I will not feare what man can doe unto mee. I will not Fear what man can do unto me.
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1863
It was likewise the case of Job, sometimes languishing under his torments he curses the very day of his birth,
It was likewise the case of Job, sometime languishing under his torments he curses the very day of his birth,
pn31 vbds av dt n1 pp-f np1, av vvg p-acp po31 n2 pns31 vvz dt j n1 pp-f po31 n1,
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1864
& chafes with every one that speaks;
& chafes with every one that speaks;
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1865
at other times, conquering his pain, he can dispute stoutly against the uncomfortable Arguments of his froward Visitants.
At other times, conquering his pain, he can dispute stoutly against the uncomfortable Arguments of his froward Visitants.
p-acp j-jn n2, j-vvg po31 n1, pns31 vmb vvi av-j p-acp dt j n2 pp-f po31 j n2.
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1866
I'le instance but in one more, in Peter; hee is ready now in the strength of his faith to leap overboord to walk upon the Water,
I'll instance but in one more, in Peter; he is ready now in the strength of his faith to leap overboard to walk upon the Water,
pns11|vmb n1 p-acp p-acp crd dc, p-acp np1; pns31 vbz j av p-acp dt n1 pp-f po31 n1 pc-acp vvi av pc-acp vvi p-acp dt n1,
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1867
but presenly begins to sinke, and then hee trembles, because of little faith: at one time hee is couragious for Christ, and draws his weapon in his defence;
but presently begins to sink, and then he trembles, Because of little faith: At one time he is courageous for christ, and draws his weapon in his defence;
cc-acp av-j vvz p-acp vvi, cc av pns31 vvz, c-acp pp-f j n1: p-acp crd n1 pns31 vbz j p-acp np1, cc vvz po31 n1 p-acp po31 n1;
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1868
at another time, he shamefully denyes him. So that it is with our soules as many times with our bodies;
At Another time, he shamefully Denies him. So that it is with our Souls as many times with our bodies;
p-acp j-jn n1, pns31 av-j vvz pno31. av cst pn31 vbz p-acp po12 n2 c-acp d n2 p-acp po12 n2;
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1869
sometimes wee finde our selves full of life, active, apt for businesse, merry, witty, pleasing to our selves and others:
sometime we find our selves full of life, active, apt for business, merry, witty, pleasing to our selves and Others:
av pns12 vvb po12 n2 j pp-f n1, j, j p-acp n1, j, j, vvg p-acp po12 n2 cc n2-jn:
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1870
sometimes dull and indisposed, unapt for any thing but sleep, troublesome to our selves, and a burthen to our company.
sometime dull and indisposed, unapt for any thing but sleep, troublesome to our selves, and a burden to our company.
av j cc j, j p-acp d n1 p-acp n1, j p-acp po12 n2, cc dt n1 p-acp po12 n1.
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1871
So, sometimes wee can pray with life and zeal, at other times fitter for a slumber than Devotion: so also in other duties.
So, sometime we can pray with life and zeal, At other times fitter for a slumber than Devotion: so also in other duties.
np1, av pns12 vmb vvi p-acp n1 cc n1, p-acp j-jn n2 jc p-acp dt n1 cs n1: av av p-acp j-jn n2.
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1872
And the Reason may, among others, be double. 1. Because the ground of distemper remaines in every Christian;
And the Reason may, among Others, be double. 1. Because the ground of distemper remains in every Christian;
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1873
a relique of nature, and a principle of grace, which strive against one another, and from that conflict is this distemper, this change.
a relic of nature, and a principle of grace, which strive against one Another, and from that conflict is this distemper, this change.
dt n1 pp-f n1, cc dt n1 pp-f n1, r-crq vvb p-acp crd j-jn, cc p-acp d n1 vbz d n1, d n1.
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1874
That as where the vigour of youth, and the remainder of a disease continue in the body of a man, hee is often sickly and oft againe well;
That as where the vigour of youth, and the remainder of a disease continue in the body of a man, he is often sickly and oft again well;
d a-acp c-crq dt n1 pp-f n1, cc dt n1 pp-f dt n1 vvb p-acp dt n1 pp-f dt n1, pns31 vbz av j cc av av av;
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1875
not kept in his bed, because of his vigour and naturall strength, yet not in perfect health,
not kept in his Bed, Because of his vigour and natural strength, yet not in perfect health,
xx vvn p-acp po31 n1, c-acp pp-f po31 n1 cc j n1, av xx p-acp j n1,
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1876
because hee is still strugling against the disease; so is the Christian, there are in him contrary principles, both are working;
Because he is still struggling against the disease; so is the Christian, there Are in him contrary principles, both Are working;
c-acp pns31 vbz av vvg p-acp dt n1; av vbz dt njp, pc-acp vbr p-acp pno31 j-jn n2, d vbr vvg;
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1877
in some things nature prevailes, in some other, grace; and the man for the present changes to the side that hath the victory.
in Some things nature prevails, in Some other, grace; and the man for the present changes to the side that hath the victory.
p-acp d n2 n1 vvz, p-acp d n-jn, n1; cc dt n1 p-acp dt j n2 p-acp dt n1 cst vhz dt n1.
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1878
2. Because besides that ground within, hee meets with changes from without.
2. Because beside that ground within, he meets with changes from without.
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1879
When wee so much use the Creature, that wee surfeit upon the use, then wee grow distempered in our better part, wee grow very dull in our holy service;
When we so much use the Creature, that we surfeit upon the use, then we grow distempered in our better part, we grow very dull in our holy service;
c-crq pns12 av av-d vvi dt n1, cst pns12 vvb p-acp dt n1, cs pns12 vvb vvn p-acp po12 j n1, pns12 vvb av j p-acp po12 j n1;
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1880
but when againe wee awaken our thoughts, and set our joy on God, then we are more lively to his service.
but when again we awaken our thoughts, and Set our joy on God, then we Are more lively to his service.
cc-acp c-crq av pns12 vvi po12 n2, cc vvb po12 n1 p-acp np1, cs pns12 vbr av-dc j p-acp po31 n1.
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1881
The soule apprehending sin, growes sad, apprehending mercy, it then takes comfort; so accordingly it walks dumpishly or cheerfully.
The soul apprehending since, grows sad, apprehending mercy, it then Takes Comfort; so accordingly it walks dumpishly or cheerfully.
dt n1 vvg n1, vvz j, vvg n1, pn31 av vvz n1; av av-vvg pn31 vvz av-j cc av-j.
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1882
When we meet with strong temptations, which not only foile but overthrow us, wee goe on dismaid, yeelding, yet ashamed of the conquest;
When we meet with strong temptations, which not only foil but overthrow us, we go on dismayed, yielding, yet ashamed of the conquest;
c-crq pns12 vvb p-acp j n2, r-crq xx av-j vvi cc-acp vvi pno12, pns12 vvb p-acp j-vvn, vvg, av j pp-f dt n1;
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1883
when wee meet with powerfull encouragements, wee finde our selves lightned, and now, if not able yet willing to live as Angels rather than men.
when we meet with powerful encouragements, we find our selves lightened, and now, if not able yet willing to live as Angels rather than men.
c-crq pns12 vvb p-acp j n2, pns12 vvb po12 n2 vvn, cc av, cs xx j av j pc-acp vvi p-acp n2 av-c cs n2.
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1884
The use of this will be profitable, for instruction, reprehension, incouragement, and exhortation.
The use of this will be profitable, for instruction, reprehension, encouragement, and exhortation.
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1885
Ʋse. 1. It instructs us in three profitable truths. 1. In the difference of the estate of men carnall and regenerate.Ʋse. 1. It instructs us in three profitable truths. 1. In the difference of the estate of men carnal and regenerate.
n1. crd pn31 vvz pno12 p-acp crd j n2. crd p-acp dt n1 pp-f dt n1 pp-f n2 j cc vvn.
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1886
Men meerly carnall are alwaies diseased, and their disease continually working;
Men merely carnal Are always diseased, and their disease continually working;
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1887
but the regenerate, though they have some qualmes, yet the sincerity that is within, works forth the distemper againe.
but the regenerate, though they have Some qualms, yet the sincerity that is within, works forth the distemper again.
cc-acp dt j-vvn, cs pns32 vhb d n2, av dt n1 cst vbz a-acp, vvz av dt n1 av.
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1888
Sicknesse in an old man overcomes him, because there is not a native heate to encounter it;
Sickness in an old man overcomes him, Because there is not a native heat to encounter it;
n1 p-acp dt j n1 vvz pno31, c-acp pc-acp vbz xx dt j-jn n1 pc-acp vvi pn31;
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1889
but though sicknesse may befal a young able lusty body, the natural strength encounters and prevailes against it.
but though sickness may befall a young able lusty body, the natural strength encounters and prevails against it.
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1890
Such a principle of grace is strong & working in the regenerate, that drives out the poyson which may be any way received;
Such a principle of grace is strong & working in the regenerate, that drives out the poison which may be any Way received;
d dt n1 pp-f n1 vbz j cc vvg p-acp dt j-vvn, cst vvz av dt n1 r-crq vmb vbi d n1 vvn;
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1891
and sincerity (like a fire under a Vessell of water) boyles out and purgeth away the scumme.
and sincerity (like a fire under a Vessel of water) boils out and Purgeth away the scum.
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1892
2. It instructs us to the discovery of those who are of the best temper, such namely as have the fewest Changes in their spirituall estate.
2. It instructs us to the discovery of those who Are of the best temper, such namely as have the fewest Changes in their spiritual estate.
crd pn31 vvz pno12 p-acp dt n1 pp-f d r-crq vbr pp-f dt js n1, d av c-acp vhb dt ds n2 p-acp po32 j n1.
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1893
It argues much health and an excellent temper and furnishment of grace, when wee are constantly disposed unto good;
It argues much health and an excellent temper and furnishment of grace, when we Are constantly disposed unto good;
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1894
for so much distemper as there is, so much nature.
for so much distemper as there is, so much nature.
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1895
Those Christians then are very happy, that are still equall, that have a scale of their passions which are equally and proportionably balanced in all conditions,
Those Christians then Are very happy, that Are still equal, that have a scale of their passion which Are equally and proportionably balanced in all conditions,
d np1 av vbr av j, cst vbr av j-jn, cst vhb dt n1 pp-f po32 n2 r-crq vbr av-j cc av-j vvn p-acp d n2,
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1896
whereas in some the scales are never or seldome even, but sometimes their feare weighs downe the rest, sometimes their sorrow, sometimes their joy, sometimes their anger.
whereas in Some the scales Are never or seldom even, but sometime their Fear weighs down the rest, sometime their sorrow, sometime their joy, sometime their anger.
cs p-acp d dt n2 vbr av cc av av, cc-acp av po32 n1 vvz a-acp dt n1, av po32 n1, av po32 n1, av po32 n1.
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1897
But they are happy that have a sweet and even tune ablenesse, and come neerest unto perfection;
But they Are happy that have a sweet and even tune ableness, and come nearest unto perfection;
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1898
as, if there were an exact symmetry and proportion of Elements in Elementates, there would not be a dissolution.
as, if there were an exact symmetry and proportion of Elements in Elementates, there would not be a dissolution.
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1899
3. It gives us a little to look after the happinesse we shall have in heaven:
3. It gives us a little to look After the happiness we shall have in heaven:
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1900
there wee shall have no ill health, no distemper; but shall meditate and praise God freely, cheerfully, as the Angels doe.
there we shall have no ill health, no distemper; but shall meditate and praise God freely, cheerfully, as the Angels do.
a-acp pns12 vmb vhi dx j-jn n1, dx n1; cc-acp vmb vvi cc vvi np1 av-j, av-j, c-acp dt n2 vdb.
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1901
Here wee complaine often, our Heads, our Teeth pain us, our bellies, our all parts are afflicted;
Here we complain often, our Heads, our Teeth pain us, our bellies, our all parts Are afflicted;
av pns12 vvb av, po12 n2, po12 n2 n1 pno12, po12 n2, po12 d n2 vbr vvn;
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1902
so wee complaine of blindnesse in our understandings, of deadnesse in our affections, of rebellion and perversenesse in our wills;
so we complain of blindness in our understandings, of deadness in our affections, of rebellion and perverseness in our wills;
av pns12 vvb pp-f n1 p-acp po12 n2, pp-f n1 p-acp po12 n2, pp-f n1 cc n1 p-acp po12 n2;
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1903
that we can do nothing as we ought to doe, as wee desire to doe:
that we can do nothing as we ought to do, as we desire to do:
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1904
But there shall be no complaining, no cause of complaining, wee shall bee freed from changes, from the grounds of our changes.
But there shall be no complaining, no cause of complaining, we shall be freed from changes, from the grounds of our changes.
cc-acp a-acp vmb vbi dx vvg, dx n1 pp-f vvg, pns12 vmb vbi vvn p-acp n2, p-acp dt n2 pp-f po12 n2.
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1905
Ʋse. 2. It reproves two sorts: 1. The unwarrantably bold, such, as if their strength could not bee overcome,Ʋse. 2. It reproves two sorts: 1. The unwarrantably bold, such, as if their strength could not be overcome,
n1. crd pn31 vvz crd n2: crd dt av-j j, d, c-acp cs po32 n1 vmd xx vbi vvn,
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1906
nor they change, dare venture upon any temptation.
nor they change, Dare venture upon any temptation.
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1907
Like young men that were never acquainted with sicknesse, they will goe in any weather without feare of the extremities either of heate or cold,
Like young men that were never acquainted with sickness, they will go in any weather without Fear of the extremities either of heat or cold,
j j n2 cst vbdr av-x vvn p-acp n1, pns32 vmb vvi p-acp d n1 p-acp n1 pp-f dt n2 av-d pp-f n1 cc j-jn,
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1908
and venture upon any dish, what ever the Physitian prescribe, pretending their stomackes are hot and able to digest them.
and venture upon any dish, what ever the physician prescribe, pretending their stomachs Are hight and able to digest them.
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1909
Such are the forward venturings of some, upon any businesses, upon any company, upon any recreations, not considering how easily they may distemper themselves,
Such Are the forward venturings of Some, upon any businesses, upon any company, upon any recreations, not considering how Easily they may distemper themselves,
d vbr dt j n2-vvg pp-f d, p-acp d n2, p-acp d n1, p-acp d n2, xx vvg c-crq av-j pns32 vmb vvi px32,
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1910
and, if not lose their integrity, yet forfe it their comfort.
and, if not loose their integrity, yet forfe it their Comfort.
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1911
2. It reproves, such as are ready to censure others for their faylings, that censure them for no Christians,
2. It reproves, such as Are ready to censure Others for their failings, that censure them for no Christians,
crd pn31 vvz, d c-acp vbr j pc-acp vvi n2-jn p-acp po32 n2-vvg, cst vvb pno32 p-acp dx np1,
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1912
because not lively or strong ones. Men may bee dangerously sicke, and yet still alive;
Because not lively or strong ones. Men may be dangerously sick, and yet still alive;
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1913
let us bee charitable towards our Brethrens infirmities, for they are not to be concluded dead as soon as diseased.
let us be charitable towards our Brothers' infirmities, for they Are not to be concluded dead as soon as diseased.
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348
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1914
Ʋse. 3. It speakes incouragement to them that are sad-hearted when they find not themselves answerable to what they should be, to what they have been.Ʋse. 3. It speaks encouragement to them that Are sad-hearted when they find not themselves answerable to what they should be, to what they have been.
n1. crd pn31 vvz n1 p-acp pno32 cst vbr j c-crq pns32 vvb xx px32 j p-acp r-crq pns32 vmd vbi, p-acp r-crq pns32 vhb vbn.
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349
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1915
Some feare their estate is not good, because not alwaies right;
some Fear their estate is not good, Because not always right;
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1916
They complaine, they could have wept at a day of humiliation, trembled at a judgement denounced, rejoyced in a comfortable promise:
They complain, they could have wept At a day of humiliation, trembled At a judgement denounced, rejoiced in a comfortable promise:
pns32 vvb, pns32 vmd vhi vvn p-acp dt n1 pp-f n1, vvd p-acp dt n1 vvn, vvd p-acp dt j n1:
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1917
but now they cannot, or at least not sometimes. Indeed, heer is matter for our humbling, for our deeper humbling, but not for despaire;
but now they cannot, or At least not sometime. Indeed, her is matter for our humbling, for our Deeper humbling, but not for despair;
cc-acp av pns32 vmbx, cc p-acp ds xx av. np1, av vbz n1 p-acp po12 vvg, p-acp po12 jc-jn vvg, cc-acp xx p-acp n1;
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1918
for though there bee distemper, there may yet be life: which likewise proves it selfe by this, that we are but sometimes so;
for though there be distemper, there may yet be life: which likewise Proves it self by this, that we Are but sometime so;
c-acp cs pc-acp vbi n1, pc-acp vmb av vbi n1: r-crq av vvz pn31 n1 p-acp d, cst pns12 vbr p-acp av av;
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1919
whereas if we were dead there would be no stirrings at all.
whereas if we were dead there would be no stirrings At all.
cs cs pns12 vbdr j a-acp vmd vbi dx n2 p-acp d.
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1920
Ʋse. 4. Lastly it exhorts us to live physically, to bee much in observation what our temper is, how wee are disposed:Ʋse. 4. Lastly it exhorts us to live physically, to be much in observation what our temper is, how we Are disposed:
n1. crd ord pn31 vvz pno12 pc-acp vvi av-j, pc-acp vbi av-d p-acp n1 r-crq po12 n1 vbz, c-crq pns12 vbr vvn:
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1921
let us bee carefull and fearefull of our selves, labouring to bee much acquainted with the state of the soule,
let us be careful and fearful of our selves, labouring to be much acquainted with the state of the soul,
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1922
how wee thrive, or whether wee impaire in our health:
how we thrive, or whither we impair in our health:
c-crq pns12 vvb, cc cs pns12 vvi p-acp po12 n1:
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1923
let us not venture on such things as may bee hurtfull for us, but choose what is wholesome;
let us not venture on such things as may be hurtful for us, but choose what is wholesome;
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1924
that we may be good Physitians to our selves, and as much as may be, hinder our distempers.
that we may be good Physicians to our selves, and as much as may be, hinder our distempers.
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1925
II. The second observation is this;
II The second observation is this;
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1926
that, The assurance of mercy for our selves, makes us confident to begge mercy for others.
that, The assurance of mercy for our selves, makes us confident to beg mercy for Others.
cst, dt n1 pp-f n1 p-acp po12 n2, vvz pno12 j pc-acp vvi n1 p-acp n2-jn.
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1927
David was almost affraid to prefer his own suit.David was almost afraid to prefer his own suit.
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1928
Hee begs humbly, but hee begs in faith, and beleeves his sin is pardoned, as may appeare by the very manner of his praying, and continuance in it;
He begs humbly, but he begs in faith, and believes his since is pardoned, as may appear by the very manner of his praying, and Continuance in it;
pns31 vvz av-j, cc-acp pns31 vvz p-acp n1, cc vvz po31 n1 vbz vvn, c-acp vmb vvi p-acp dt j n1 pp-f po31 n-vvg, cc n1 p-acp pn31;
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1929
but now hee spends not all in his owne behalfe, but remembers Jerusalem, and becomes her advocate in the same Court.
but now he spends not all in his own behalf, but remembers Jerusalem, and becomes her advocate in the same Court.
cc-acp av pns31 vvz xx d p-acp po31 d n1, cc-acp vvz np1, cc vvz po31 n1 p-acp dt d n1.
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1930
So Abraham, because hee was Gods friend, that was his assurance; therefore he intreats for Sodom and her profane and impious inhabitants.
So Abraham, Because he was God's friend, that was his assurance; Therefore he intreats for Sodom and her profane and impious inhabitants.
np1 np1, c-acp pns31 vbds npg1 n1, cst vbds po31 n1; av pns31 vvz p-acp np1 cc po31 j cc j n2.
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1931
Then, we may be bold, till then, not: and for this Reason. Because there is no ground of confidence for others:
Then, we may be bold, till then, not: and for this Reason. Because there is no ground of confidence for Others:
av, pns12 vmb vbi j, c-acp av, xx: cc p-acp d n1. p-acp pc-acp vbz dx n1 pp-f n1 p-acp n2-jn:
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1932
for while sinne lies upon the conscience unpardoned, it makes men tremble.
for while sin lies upon the conscience unpardoned, it makes men tremble.
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1933
Can a Malefactor pray for a Malefactor? With what face could a thiefe indicted at the Bar, intreat the Judge to bee favourable to another thiefe that stands at the same Bar with him? Wee must have Relation to,
Can a Malefactor pray for a Malefactor? With what face could a thief indicted At the Bar, entreat the Judge to be favourable to Another thief that Stands At the same Bar with him? we must have Relation to,
vmb dt n1 vvb p-acp dt n1? p-acp r-crq n1 vmd dt n1 vvn p-acp dt n1, vvb dt n1 pc-acp vbi j p-acp j-jn n1 cst vvz p-acp dt d n1 p-acp pno31? pns12 vmb vhi n1 p-acp,
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353
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1934
and Interesse in him to whom wee prefer a suit of that nature.
and Interest in him to whom we prefer a suit of that nature.
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353
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1935
If we were to deale with a Stranger, to make request to him about any matter, wee first use the mediation of an acquaintance or friend to make our entrance;
If we were to deal with a Stranger, to make request to him about any matter, we First use the mediation of an acquaintance or friend to make our Entrance;
cs pns12 vbdr pc-acp vvi p-acp dt n1, pc-acp vvi n1 p-acp pno31 p-acp d n1, pns12 ord vvb dt n1 pp-f dt n1 cc n1 pc-acp vvi po12 n1;
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1936
much more when we negotiate with an enemy.
much more when we negotiate with an enemy.
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1937
How shall they that are Strangers, that are adversaries to God, hope to speed? Let me apply it briefly.
How shall they that Are Strangers, that Are Adversaries to God, hope to speed? Let me apply it briefly.
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1938
Ʋse. 1. This shewes you the reason of that method which you may observe to bee ordinarily used by Ministers and others in their prayers, especially on such occasions as these of our meeting to fast and pray;Ʋse. 1. This shows you the reason of that method which you may observe to be ordinarily used by Ministers and Others in their Prayers, especially on such occasions as these of our meeting to fast and pray;
n1. crd np1 vvz pn22 dt n1 pp-f d n1 r-crq pn22 vmb vvi pc-acp vbi av-j vvn p-acp n2 cc n2-jn p-acp po32 n2, av-j p-acp d n2 c-acp d pp-f po12 n1 pc-acp vvi cc vvi;
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354
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1939
Wee first humble our selves unto the dust, and call for pardon upon our unfained sorrow and repentance;
we First humble our selves unto the dust, and call for pardon upon our unfeigned sorrow and Repentance;
pns12 ord vvi po12 n2 p-acp dt n1, cc vvb p-acp n1 p-acp po12 j n1 cc n1;
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1940
and then we proceed to remember others, to pray for the Church, to beg mercy for the distressed,
and then we proceed to Remember Others, to pray for the Church, to beg mercy for the distressed,
cc cs pns12 vvb pc-acp vvi n2-jn, pc-acp vvi p-acp dt n1, pc-acp vvi n1 p-acp dt j-vvn,
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1941
then wee entreat for Lancashire and our other neighbour Counties, for whose sake we assemble.
then we entreat for Lancashire and our other neighbour Counties, for whose sake we assemble.
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1942
Ʋse. 2. It shews us what unprofitable, unserviceable men those are that are carnall and unregenerate;Ʋse. 2. It shows us what unprofitable, unserviceable men those Are that Are carnal and unregenerate;
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1943
they have no interesse in heaven, they have no encouragement to appeare before God, and therefore have no confidence to be helpfull to their brethren.
they have no Interest in heaven, they have no encouragement to appear before God, and Therefore have no confidence to be helpful to their brothers.
pns32 vhb dx n1 p-acp n1, pns32 vhb dx n1 pc-acp vvi p-acp np1, cc av vhb dx n1 pc-acp vbi j p-acp po32 n2.
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355
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1944
They oft make a great shew in the world, as if they were able to doe somewhat;
They oft make a great show in the world, as if they were able to do somewhat;
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1945
but they are like some vain-glorious Courtiers, who when they come down into the Countrey, talke what power they have with my Lord Keeper, my Lord Treasurer, with my Lord, my Lord,
but they Are like Some vainglorious Courtiers, who when they come down into the Country, talk what power they have with my Lord Keeper, my Lord Treasurer, with my Lord, my Lord,
cc-acp pns32 vbr av-j d j n2, r-crq c-crq pns32 vvb a-acp p-acp dt n1, vvb r-crq n1 pns32 vhb p-acp po11 n1 n1, po11 n1 n1, p-acp po11 n1, po11 n1,
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1946
and fill their speech with great names, and sometimes of the Kings Majesty himselfe;
and fill their speech with great names, and sometime of the Kings Majesty himself;
cc vvi po32 n1 p-acp j n2, cc av pp-f dt ng1 n1 px31;
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355
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1947
but indeed they are obscure unknown men, they have no interesse in his Majesty, they have no power at Court at all:
but indeed they Are Obscure unknown men, they have no Interest in his Majesty, they have no power At Court At all:
cc-acp av pns32 vbr j j n2, pns32 vhb dx n1 p-acp po31 n1, pns32 vhb dx n1 p-acp n1 p-acp d:
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355
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1948
Such are Unregenerates, they have no knowledge, acquaintance or power in the Court of Heaven, they cannot prefer one Suite if wee should need them.
Such Are Unregenerates, they have no knowledge, acquaintance or power in the Court of Heaven, they cannot prefer one Suit if we should need them.
d vbr vvz, pns32 vhb dx n1, n1 cc n1 p-acp dt n1 pp-f n1, pns32 vmbx vvi crd n1 cs pns12 vmd vvi pno32.
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355
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1949
Such, upon whom God hath mercy in the pardon of their sins, such are the onely powerfull ones.
Such, upon whom God hath mercy in the pardon of their Sins, such Are the only powerful ones.
d, p-acp ro-crq np1 vhz n1 p-acp dt n1 pp-f po32 n2, d vbr dt j j pi2.
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1950
Wee pray for plenty, and they consume: Wee pray for continuance of health, and they enjoy it:
we pray for plenty, and they consume: we pray for Continuance of health, and they enjoy it:
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355
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1951
they are of themselves unprofitable to the neighbourhood and Countrey wherein they live;
they Are of themselves unprofitable to the neighbourhood and Country wherein they live;
pns32 vbr pp-f px32 j p-acp dt n1 cc n1 c-crq pns32 vvb;
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1952
nay, very hurtfull, such as would bring down plagues & judgements, if God were not mercifull to the elect,
nay, very hurtful, such as would bring down plagues & Judgments, if God were not merciful to the elect,
uh-x, av j, d c-acp vmd vvi a-acp n2 cc n2, cs np1 vbdr xx j p-acp dt j-vvn,
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1953
& unto them for their sakes.
& unto them for their sakes.
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1954
Ʋse. 3. Let us therefore labour for assurance of God's favour, that our sinnes bee freely pardoned, that so wee may bee profitable to others,Ʋse. 3. Let us Therefore labour for assurance of God's favour, that our Sins be freely pardoned, that so we may be profitable to Others,
n1. crd vvb pno12 av vvi p-acp n1 pp-f npg1 n1, cst po12 n2 vbb av-j vvn, cst av pns12 vmb vbi j p-acp n2-jn,
(19) sermon (DIV2)
356
Page 8
1955
and with confidence may pray for them; which we cannot unlesse our selves be righteous, for the promise is but to such;
and with confidence may pray for them; which we cannot unless our selves be righteous, for the promise is but to such;
cc p-acp n1 vmb vvi p-acp pno32; r-crq pns12 vmbx cs po12 n2 vbb j, p-acp dt n1 vbz p-acp p-acp d;
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356
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1956
that the prayer of the righteous man prevailes. III. The third Observation is this; that, Mercy to our selves makes us compassionate towards others.
that the prayer of the righteous man prevails. III. The third Observation is this; that, Mercy to our selves makes us compassionate towards Others.
cst dt n1 pp-f dt j n1 vvz. np1. dt ord n1 vbz d; cst, n1 p-acp po12 n2 vvz pno12 j p-acp n2-jn.
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1957
David might have ended his prayer at the seventeenth Verse, but having received mercy, he is mercifull to Sion. Gods children desire not to fare well alone, but would have mercy imparted. Which they doe;David might have ended his prayer At the seventeenth Verse, but having received mercy, he is merciful to Sion. God's children desire not to fare well alone, but would have mercy imparted. Which they do;
np1 vmd vhi vvn po31 n1 p-acp dt ord n1, cc-acp vhg vvn n1, pns31 vbz j p-acp np1. npg1 n2 vvb xx pc-acp vvi av av-j, cc-acp vmd vhi n1 vvn. r-crq pns32 vdb;
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1958
1. Because they apprehend by their owne case how sweet and behoovefull mercy is.
1. Because they apprehend by their own case how sweet and behooveful mercy is.
crd p-acp pns32 vvb p-acp po32 d n1 c-crq j cc j n1 vbz.
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1959
2. Because graces are not alone, but where a living faith is, there is a working charity:
2. Because graces Are not alone, but where a living faith is, there is a working charity:
crd p-acp n2 vbr xx j, cc-acp c-crq dt j-vvg n1 vbz, pc-acp vbz dt j-vvg n1:
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1960
where there is faith to lay hold upon mercy, there will bee charity to desire others may bee partners in it:
where there is faith to lay hold upon mercy, there will be charity to desire Others may be partners in it:
c-crq pc-acp vbz n1 pc-acp vvi n1 p-acp n1, pc-acp vmb vbi n1 pc-acp vvi n2-jn vmb vbi n2 p-acp pn31:
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360
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1961
I'le but touch at an application. Ʋse. 1. It shewes us the reason why the godly pray so much for others;
I'll but touch At an application. Ʋse. 1. It shows us the reason why the godly pray so much for Others;
pns11|vmb p-acp vvi p-acp dt n1. n1. crd pn31 vvz pno12 dt n1 c-crq dt j vvb av av-d c-acp n2-jn;
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1962
they are oft in their family prayers:
they Are oft in their family Prayers:
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1963
in their more private prayers, they pray for their family, for their children, for their servants,
in their more private Prayers, they pray for their family, for their children, for their Servants,
p-acp po32 av-dc j n2, pns32 vvb p-acp po32 n1, p-acp po32 n2, p-acp po32 n2,
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1964
for their friends, for the Parishes wherein they live, because they know what mercy is, whereas carnall men are senselesse of it.
for their Friends, for the Parishes wherein they live, Because they know what mercy is, whereas carnal men Are senseless of it.
p-acp po32 n2, p-acp dt n2 c-crq pns32 vvb, c-acp pns32 vvb r-crq n1 vbz, cs j n2 vbr j pp-f pn31.
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1965
They have tasted the sweetnesse and comfort of having sin pardoned, of having Gods favour;
They have tasted the sweetness and Comfort of having since pardoned, of having God's favour;
pns32 vhb vvn dt n1 cc n1 pp-f vhg n1 vvn, a-acp vhg ng1 n1;
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1966
and therefore cannot but desire that such whom they love, might feele and enjoy the like.
and Therefore cannot but desire that such whom they love, might feel and enjoy the like.
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1967
Ʋse. 2. It discovers the uncompassionate to bee unpardoned. If yee can live in a family, and never pray for it;Ʋse. 2. It discovers the uncompassionate to be unpardoned. If ye can live in a family, and never pray for it;
n1. crd pn31 vvz dt j pc-acp vbi j. cs pn22 vmb vvi p-acp dt n1, cc av-x vvb p-acp pn31;
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362
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1968
if ye can beget children and never pray for them;
if you can beget children and never pray for them;
cs pn22 vmb vvi n2 cc av-x vvb p-acp pno32;
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1969
it is a great signe that you your selves never enjoyed true mercy, but still lye in your sinnes, without either pardon or peace.
it is a great Signen that you your selves never enjoyed true mercy, but still lie in your Sins, without either pardon or peace.
pn31 vbz dt j n1 cst pn22 po22 n2 av-x vvd j n1, cc-acp av vvi p-acp po22 n2, p-acp d n1 cc n1.
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1970
Ʋse. 3. Let us therefore as an argument of our owne happinesse, and for the increase of our true comfort, follow the example of David, be mercifull unto, & mindfull of others.Ʋse. 3. Let us Therefore as an argument of our own happiness, and for the increase of our true Comfort, follow the Exampl of David, be merciful unto, & mindful of Others.
n1. crd vvb pno12 av p-acp dt n1 pp-f po12 d n1, cc p-acp dt n1 pp-f po12 j n1, vvb dt n1 pp-f np1, vbb j p-acp, cc j pp-f n2-jn.
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Page 9
1971
I have ended my thoughts on the first circumstance implyed in the Text; who it was that prayed.
I have ended my thoughts on the First circumstance employed in the Text; who it was that prayed.
pns11 vhb vvn po11 n2 p-acp dt ord n1 vvn p-acp dt n1; q-crq pn31 vbds cst vvd.
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363
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1972
2. The second part is, For whom David prayes; for the Church, set forth by these two names, Sion and Jerusalem: They were distinct,
2. The second part is, For whom David prays; for the Church, Set forth by these two names, Sion and Jerusalem: They were distinct,
crd dt ord n1 vbz, p-acp ro-crq np1 vvz; p-acp dt n1, vvd av p-acp d crd n2, np1 cc np1: pns32 vbdr j,
(19) sermon (DIV2)
364
Page 9
1973
yet when the Scripture names One, it understands Both; and when Both, but One and the same thing, the Church:
yet when the Scripture names One, it understands Both; and when Both, but One and the same thing, the Church:
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1974
which David being a member of, prayes for. That Observation which I would make usefull to you, is but this one:
which David being a member of, prays for. That Observation which I would make useful to you, is but this one:
r-crq np1 vbg dt n1 pp-f, vvz p-acp. cst n1 r-crq pns11 vmd vvi j p-acp pn22, vbz p-acp d pi:
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1975
That 'tis fit the members of the Church, should pray for the Church. That it's fit the members of the Church, should pray for the Church.
cst pn31|vbz j dt n2 pp-f dt n1, vmd vvi p-acp dt n1.
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1976
The Saints have beene wont to doe so, as I might shew you by many instances,
The Saints have been wont to do so, as I might show you by many instances,
dt n2 vhb vbn j pc-acp vdi av, c-acp pns11 vmd vvi pn22 p-acp d n2,
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1977
if it were not an unnecessary spending of the time, to them that are acquainted with Scripture Story;
if it were not an unnecessary spending of the time, to them that Are acquainted with Scripture Story;
cs pn31 vbdr xx dt j vvg pp-f dt n1, p-acp pno32 cst vbr vvn p-acp n1 n1;
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1978
but I will rather confirme it by Reason.
but I will rather confirm it by Reason.
cc-acp pns11 vmb av-c vvi pn31 p-acp n1.
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1979
1. It is fit, because so while we pray for the Church, we are wise for our owne particulars, and pray for our selves;
1. It is fit, Because so while we pray for the Church, we Are wise for our own particulars, and pray for our selves;
crd pn31 vbz j, c-acp av cs pns12 vvb p-acp dt n1, pns12 vbr j p-acp po12 d n2-j, cc vvb p-acp po12 n2;
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1980
for in Homogeneous bodies every part is the same with the whole. 2. Wee are to that end members, that wee might be serviceable to the body.
for in Homogeneous bodies every part is the same with the Whole. 2. we Are to that end members, that we might be serviceable to the body.
c-acp p-acp j n2 d n1 vbz dt d p-acp dt j-jn. crd pns12 vbr pc-acp d n1 n2, cst pns12 vmd vbi j p-acp dt n1.
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1981
The Commissures, Joynts, Nerves, Tendons, are all to this purpose; the Bonds and Relations, Religious, Civill, Oeconomall.
The Commissures, Joints, Nerves, Tendons, Are all to this purpose; the Bonds and Relations, Religious, Civil, Oeconomall.
dt n2, n2, n2, n2, vbr d p-acp d n1; dt n2 cc n2, j, j, np1.
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1982
It is so in the naturall body: The members that are fitted to that service, according to the measure received, doe communicate.
It is so in the natural body: The members that Are fitted to that service, according to the measure received, do communicate.
pn31 vbz av p-acp dt j n1: dt n2 cst vbr vvn p-acp d n1, vvg p-acp dt n1 vvd, vdb vvi.
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1983
The stomack receives nourishment, concocts it, is nourished it selfe, casts out excrementitiall matter, sends much to the Liver, which disperses what it receives,
The stomach receives nourishment, concocts it, is nourished it self, Cast out excrementitial matter, sends much to the Liver, which disperses what it receives,
dt n1 vvz n1, vvz pn31, vbz vvn pn31 n1, vvz av j n1, vvz d p-acp dt n1, r-crq vvz r-crq pn31 vvz,
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1984
when it is made fit for distribution; & the whole is fed. This the Apostle expresseth fully:
when it is made fit for distribution; & the Whole is fed. This the Apostle Expresses Fully:
c-crq pn31 vbz vvn j p-acp n1; cc dt j-jn vbz vvn. np1 dt n1 vvz av-j:
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1985
The whole body being fitly joyned together, and compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part, maketh encrease of the body unto the edifying of it selfe in love, Eph. 4.16. Where there are two words used by the Apostle very significative; NONLATINALPHABET, and NONLATINALPHABET;The Whole body being fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the body unto the edifying of it self in love, Ephesians 4.16. Where there Are two words used by the Apostle very significative;, and;
dt j-jn n1 vbg av-j vvn av, cc vvn p-acp d r-crq d n1 vvz, vvg p-acp dt j n-vvg p-acp dt n1 pp-f d n1, vvz n1 pp-f dt n1 p-acp dt n-vvg pp-f pn31 n1 p-acp n1, np1 crd. c-crq a-acp vbr crd n2 vvn p-acp dt n1 av j;, cc;
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1986
that there is a fit order, and a close. The members are proportioned and compacted, and therefore should supply to each.
that there is a fit order, and a close. The members Are proportioned and compacted, and Therefore should supply to each.
cst pc-acp vbz dt j n1, cc dt j. dt n2 vbr vvn cc vvn, cc av vmd vvi p-acp d.
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1987
Wee may make use of this. Ʋse. 1. For reprehension.
we may make use of this. Ʋse. 1. For reprehension.
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1988
It deservedly reproves the senselesse, that though they name themselves members of the body, yet are not sensible of the bodies paine.
It deservedly reproves the senseless, that though they name themselves members of the body, yet Are not sensible of the bodies pain.
pn31 av-vvn vvz dt j, cst cs pns32 vvb px32 n2 pp-f dt n1, av vbr xx j pp-f dt ng1 n1.
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1989
A piece of wood may bee proportioned to the shape of a leg, and so fastned to the body, that it is used as a member,
A piece of wood may be proportioned to the shape of a leg, and so fastened to the body, that it is used as a member,
dt n1 pp-f n1 vmb vbi vvn p-acp dt n1 pp-f dt n1, cc av vvn p-acp dt n1, cst pn31 vbz vvn p-acp dt n1,
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1990
but it feeles no paine though the whole bodie bee diseased, no, not if you prick the thigh or knee, the nearest parts unto it,
but it feels no pain though the Whole body be diseased, no, not if you prick the thigh or knee, the nearest parts unto it,
cc-acp pn31 vvz dx n1 cs dt j-jn n1 vbi vvn, uh-dx, xx cs pn22 vvb dt n1 cc n1, dt js n2 p-acp pn31,
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1991
yet it feeleth not, because it is but a woodden Leg. They manifest themselves such, that are not afflicted with the Church,
yet it feeleth not, Because it is but a wooden Leg. They manifest themselves such, that Are not afflicted with the Church,
av pn31 vvz xx, c-acp pn31 vbz p-acp dt j n1 pns32 vvi px32 av, cst vbr xx vvn p-acp dt n1,
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1992
or not affected, men that live but onely to themselves. It is a bad Motto, Sibi natus, sibi vivit:
or not affected, men that live but only to themselves. It is a bad Motto, Sibi Born, sibi vivit:
cc xx vvn, n2 cst vvb cc-acp av-j p-acp px32. pn31 vbz dt j n1, fw-la fw-la, fw-la fw-la:
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1993
for they are but meer pieces of earth that are borne to themselves, that live onely to themselves.
for they Are but mere Pieces of earth that Are born to themselves, that live only to themselves.
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1994
Yet such is the course of the carlesse among us, they minde onely their profits,
Yet such is the course of the careless among us, they mind only their profits,
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1995
or their sports, attending either wholly to the Plough, or, which is worse, to their horses, to their dogs,
or their sports, attending either wholly to the Plough, or, which is Worse, to their Horses, to their Dogs,
cc po32 n2, vvg d av-jn p-acp dt vvb, cc, r-crq vbz av-jc, p-acp po32 n2, p-acp po32 n2,
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1996
or to their pots, and in the meane while have no care or thought of the Church,
or to their pots, and in the mean while have no care or Thought of the Church,
cc p-acp po32 n2, cc p-acp dt j n1 vhb dx n1 cc n1 pp-f dt n1,
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1997
or how it goes with the common cause.
or how it Goes with the Common cause.
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1998
Will yee take notice of that fearfull imprecation of the Prophet David? If I forget thee, O Jerusalem, let my right hand forget her cunning.
Will ye take notice of that fearful imprecation of the Prophet David? If I forget thee, Oh Jerusalem, let my right hand forget her cunning.
vmb pn22 vvi n1 pp-f cst j n1 pp-f dt n1 np1? cs pns11 vvb pno21, uh np1, vvb po11 j-jn n1 vvi po31 n-jn.
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1999
If I doe not remember thee, let my tongue cleave to the roofe of my mouth,
If I do not Remember thee, let my tongue cleave to the roof of my Mouth,
cs pns11 vdb xx vvi pno21, vvb po11 n1 vvb p-acp dt n1 pp-f po11 n1,
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2000
If I preferre not Jerusalem above my chiefe joy.
If I prefer not Jerusalem above my chief joy.
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2001
Psal. 137.5, 6. How justly might that curse befall our forgetfulness and neglect? Wee deserve that these hands of ours which wee stretch to heaven, should wither,Psalm 137.5, 6. How justly might that curse befall our forgetfulness and neglect? we deserve that these hands of ours which we stretch to heaven, should wither,
np1 crd, crd c-crq av-j vmd d vvi vvi po12 n1 cc n1? pns12 vvb cst d n2 pp-f png12 r-crq pns12 vvb p-acp n1, vmd vvi,
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2002
and bee made unable for any motion:
and be made unable for any motion:
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2003
that these tongues with wch we speake to one another, with which wee complaine our wants,
that these tongues with which we speak to one Another, with which we complain our Wants,
cst d n2 p-acp r-crq pns12 vvb p-acp crd j-jn, p-acp r-crq pns12 vvb po12 n2,
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2004
and call to heaven for mercy, should be made dumbe, and cleave (for want of moysture) to the roofes of our mouthes:
and call to heaven for mercy, should be made dumb, and cleave (for want of moisture) to the roofs of our mouths:
cc vvb p-acp n1 p-acp n1, vmd vbi vvn j, cc vvb (p-acp n1 pp-f n1) p-acp dt n2 pp-f po12 n2:
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2005
that seeing wee neglect to speake for Jerusalem, we might not be able to speak for our selves.
that seeing we neglect to speak for Jerusalem, we might not be able to speak for our selves.
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2006
But that of the Prophet Esaiah deales the blow more home to the unsensible; who are carelesse of the Churches glory and encrease:
But that of the Prophet Isaiah deals the blow more home to the unsensible; who Are careless of the Churches glory and increase:
p-acp d pp-f dt n1 np1 vvz dt n1 av-dc av-an p-acp dt j; r-crq vbr j pp-f dt ng1 n1 cc vvi:
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2007
The Nation and Kingdome that will not serve thee shall perish, yea those Nations shall be utterly wasted. Esa. 60.12. We are bound to do service unto the Church;The nation and Kingdom that will not serve thee shall perish, yea those nations shall be utterly wasted. Isaiah 60.12. We Are bound to do service unto the Church;
dt n1 cc n1 cst vmb xx vvi pno21 vmb vvi, uh d n2 vmb vbi av-j vvn. np1 crd. pns12 vbr vvn pc-acp vdi n1 p-acp dt n1;
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2008
and as wee may feare that our Nation shall some way bee smitten if it put to no hand to the publike cause which is likely to gain something by Swedens Forces and the confederacy of the Saxon Elector;
and as we may Fear that our nation shall Some Way be smitten if it put to no hand to the public cause which is likely to gain something by Swedens Forces and the confederacy of the Saxon Elector;
cc c-acp pns12 vmb vvi cst po12 n1 vmb d n1 vbi vvn cs pn31 vvd p-acp dx n1 p-acp dt j n1 r-crq vbz j pc-acp vvi pi p-acp fw-la n2 cc dt n1 pp-f dt jp n1;
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2009
so wee may feare that particular places must bring in their accounts how they have been helpfull:
so we may Fear that particular places must bring in their accounts how they have been helpful:
av pns12 vmb vvi d j n2 vmb vvi p-acp po32 n2 c-crq pns32 vhb vbn j:
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2010
if we send not over at least the joynt forces of our prayers to attend upon the Armies, wee cannot assure our selves of that wee pray for here, the staying and preventing the present mortality;
if we send not over At least the joint forces of our Prayers to attend upon the Armies, we cannot assure our selves of that we pray for Here, the staying and preventing the present mortality;
cs pns12 vvb xx a-acp p-acp ds dt j n2 pp-f po12 n2 pc-acp vvi p-acp dt n2, pns12 vmbx vvi po12 n2 pp-f cst pns12 vvb p-acp av, dt n-vvg cc vvg dt j n1;
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2011
for the Nations that serve not the Church shall be utterly wasted.
for the nations that serve not the Church shall be utterly wasted.
p-acp dt n2 cst vvb xx dt n1 vmb vbi av-j vvn.
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2012
Ʋse. 2. If it bee the duty of the members, let us bee exhorted to the duety, to be mindfull of the Church in all our prayers.Ʋse. 2. If it be the duty of the members, let us be exhorted to the duty, to be mindful of the Church in all our Prayers.
n1. crd cs pn31 vbb dt n1 pp-f dt n2, vvb pno12 vbi vvn p-acp dt n1, pc-acp vbi j pp-f dt n1 p-acp d po12 n2.
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2013
O! pray for the peace of Jerusalem; they shall prosper that love thee. OH! pray for the peace of Jerusalem; they shall prosper that love thee.
uh vvb p-acp dt n1 pp-f np1; pns32 vmb vvi cst vvb pno21.
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2014
Peace bee within thy Walles, and prosperity within thy Palaces, Psal. 122.6, 7. So David prayed,Peace be within thy Walls, and Prosperity within thy Palaces, Psalm 122.6, 7. So David prayed,
n1 vbb p-acp po21 n2, cc n1 p-acp po21 n2, np1 crd, crd np1 np1 vvd,
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2015
so let us pray with David, especially having so great an incouragement; They shall prosper that love thee:
so let us pray with David, especially having so great an encouragement; They shall prosper that love thee:
av vvb pno12 vvi p-acp np1, av-j vhg av j dt n1; pns32 vmb vvi cst vvb pno21:
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2016
which was the motive that Jeremiah used, that they should pray for the civill estate of Babylon; Seeke the peace of the city, whither I have caused you to bee caried away Captives,
which was the motive that Jeremiah used, that they should pray for the civil estate of Babylon; Seek the peace of the City, whither I have caused you to be carried away Captives,
r-crq vbds dt n1 cst np1 vvn, cst pns32 vmd vvi p-acp dt j n1 pp-f np1; vvb dt n1 pp-f dt n1, c-crq pns11 vhb vvn pn22 pc-acp vbi vvn av n2-jn,
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2017
and pray unto the Lord for it, for in the peace thereof shall yee have peace, Jerem. 29.7.and pray unto the Lord for it, for in the peace thereof shall ye have peace, Jeremiah 29.7.
cc vvb p-acp dt n1 p-acp pn31, c-acp p-acp dt n1 av vmb pn22 vhb n1, np1 crd.
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2018
But it is most certain concerning the Citie of God, In the peace of that, we shall have peace, without it, none:
But it is most certain Concerning the city of God, In the peace of that, we shall have peace, without it, none:
p-acp pn31 vbz av-ds j vvg dt n1 pp-f np1, p-acp dt n1 pp-f d, pns12 vmb vhi n1, p-acp pn31, pix:
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2019
& therefore bee affected as the Church is affected; Rejoyce yee with Jerusalem and be glad with her, all yee that love her;
& Therefore be affected as the Church is affected; Rejoice ye with Jerusalem and be glad with her, all ye that love her;
cc av vbi vvn p-acp dt n1 vbz vvn; vvb pn22 p-acp np1 cc vbi j p-acp pno31, d pn22 cst vvb pno31;
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2020
Rejoyce for joy with her, all yee that mourne for her. Esa. 66.10.Rejoice for joy with her, all ye that mourn for her. Isaiah 66.10.
vvb p-acp n1 p-acp pno31, d pn22 cst vvb p-acp pno31. np1 crd.
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2021
But that I may not depart from the Text, I shall urge this by no other motives,
But that I may not depart from the Text, I shall urge this by no other motives,
p-acp cst pns11 vmb xx vvi p-acp dt n1, pns11 vmb vvi d p-acp dx j-jn n2,
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2022
than such motive as may be had from the consideration of the Church it selfe under the names used by the Psalmist, Sion and Jerusalem, in the moralizing of the hystory;
than such motive as may be had from the consideration of the Church it self under the names used by the Psalmist, Sion and Jerusalem, in the moralizing of the history;
cs d n1 c-acp vmb vbi vhn p-acp dt n1 pp-f dt n1 pn31 n1 p-acp dt n2 vvn p-acp dt n1, np1 cc np1, p-acp dt vvg pp-f dt n1;
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2023
1. Of the Situation. 2. Of the Priviledge.
1. Of the Situation. 2. Of the Privilege.
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2024
1. The morall consideration of the Situation of Jerusalem will give us some motive to remember it.
1. The moral consideration of the Situation of Jerusalem will give us Some motive to Remember it.
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2025
1. It was sited (though not exactly, yet in the generall account) in the middest of the holy land, and the knowne world.
1. It was sited (though not exactly, yet in the general account) in the midst of the holy land, and the known world.
crd pn31 vbds vvn (cs xx av-j, av p-acp dt j n1) p-acp dt n1 pp-f dt j n1, cc dt j-vvn n1.
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2026
That may note the perfection of the Church, the Centre to which is a confluence of all other lines from the Circumference, The Sun that cuts the Aequator,
That may note the perfection of the Church, the Centre to which is a confluence of all other lines from the Circumference, The Sun that cuts the Equator,
cst vmb vvi dt n1 pp-f dt n1, dt n1 p-acp r-crq vbz dt n1 pp-f d j-jn n2 p-acp dt n1, dt n1 cst vvz dt n1,
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2027
and in the midst of the Firmament is the worlds beauty, The heart that being principall in its soveraignty hath a principal place for its operations, The navill that tyes and knits together the veines and carying instruments which meete there;
and in the midst of the Firmament is the world's beauty, The heart that being principal in its sovereignty hath a principal place for its operations, The navel that ties and knits together the Veins and carrying Instruments which meet there;
cc p-acp dt n1 pp-f dt n1 vbz dt ng1 n1, dt n1 cst vbg j-jn p-acp po31 n1 vhz dt j-jn n1 p-acp po31 n2, dt n1 cst vvz cc vvz av dt n2 cc vvg n2 r-crq vvb a-acp;
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2028
all tending to expresse the perfection of the Church, wch if for no other reason, yet challengeth our memory;
all tending to express the perfection of the Church, which if for no other reason, yet Challengeth our memory;
d vvg pc-acp vvi dt n1 pp-f dt n1, r-crq cs p-acp dx j-jn n1, av vvz po12 n1;
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2029
besides, that all who shall be saved must meet together in the bosome of the Church, without which there is no salvation.
beside, that all who shall be saved must meet together in the bosom of the Church, without which there is no salvation.
a-acp, cst d r-crq vmb vbi vvn vmb vvi av p-acp dt n1 pp-f dt n1, p-acp r-crq a-acp vbz dx n1.
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2. It was Hilly, therefore called Mount Sion, and the phrase is usuall of going Ʋp to Jerusalem. So is the Church in the time of the Gospel described by Micah; But in the last daies it shall come to passe, that the mountain of the Lords house shall bee established in the top of the mountains,
2. It was Hilly, Therefore called Mount Sion, and the phrase is usual of going Ʋp to Jerusalem. So is the Church in the time of the Gospel described by micah; But in the last days it shall come to pass, that the mountain of the lords house shall be established in the top of the Mountains,
crd pn31 vbds j, av vvn vvb np1, cc dt n1 vbz j pp-f vvg vvb p-acp np1. av vbz dt n1 p-acp dt n1 pp-f dt n1 vvn p-acp np1; cc-acp p-acp dt ord n2 pn31 vmb vvi pc-acp vvi, cst dt n1 pp-f dt n2 n1 vmb vbi vvn p-acp dt n1 pp-f dt n2,
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2031
and it shall bee exalted above the hills, and the people shall flow unto it;
and it shall be exalted above the hills, and the people shall flow unto it;
cc pn31 vmb vbi vvn p-acp dt n2, cc dt n1 vmb vvi p-acp pn31;
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2032
and many Nations shall come and say, Come, and let us goe up to the mountaine of the Lord,
and many nations shall come and say, Come, and let us go up to the mountain of the Lord,
cc d n2 vmb vvi cc vvi, vvb, cc vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1,
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2033
and he will teach us of his waies;
and he will teach us of his ways;
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2034
for the law shall go forth of Sion, and the word from Jerusalem, Micah 4.1, 2. So likewise, Psalm. 87.1, 3. His foundation is in the holy mountaines:
for the law shall go forth of Sion, and the word from Jerusalem, micah 4.1, 2. So likewise, Psalm. 87.1, 3. His Foundation is in the holy Mountains:
p-acp dt n1 vmb vvi av pp-f np1, cc dt n1 p-acp np1, np1 crd, crd av av, n1. crd, crd po31 n1 vbz p-acp dt j n2:
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2035
Glorious things are spoken of thee, O Citie of God. Glorious things Are spoken of thee, Oh city of God.
j n2 vbr vvn pp-f pno21, uh n1 pp-f np1.
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2036
But that which is our motive is in this, that because hilly, therefore it is strong above the reach of malice,
But that which is our motive is in this, that Because hilly, Therefore it is strong above the reach of malice,
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and we may find safety in it;
and we may find safety in it;
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for the Hill of God, is as the hill of Basan, an high hill as the hill of Basan: and in another Psalme;for the Hill of God, is as the hill of Basan, an high hill as the hill of Basan: and in Another Psalm;
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Hee hath built his Sanctuary like high Palaces, like the earth which hee hath established for ever, Psalm. 78.69.He hath built his Sanctuary like high Palaces, like the earth which he hath established for ever, Psalm. 78.69.
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Our safety lyes in this, that we are in the Church as in a defenced place,
Our safety lies in this, that we Are in the Church as in a defenced place,
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and must endeavour to preserve it as a fort or garrison wherein we lye entrencht. Besides, it is that high safe Roade, which leads us unto heaven;
and must endeavour to preserve it as a fort or garrison wherein we lie entrenched. Beside, it is that high safe Road, which leads us unto heaven;
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that as the Valley of Gehinnon lay under Jerusalem; so, the way of life is Above to the wise, that he may depart from Hell beneath;
that as the Valley of Gehinnom lay under Jerusalem; so, the Way of life is Above to the wise, that he may depart from Hell beneath;
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as Solomon applyes it, Pro. 15.24. 3. They were formerly two severall Cities, One was in Benjamins Lot, the other in Judahs; Sion which was Judahs, continued in the Jebusites hands till David was King, who by conquest made them both one;
as Solomon Applies it, Pro 15.24. 3. They were formerly two several Cities, One was in Benjamites Lot, the other in Judahs; Sion which was Judahs, continued in the Jebusites hands till David was King, who by conquest made them both one;
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according to that in the 122. Psalme, Jerusalem is builded as a City that is compact together.
according to that in the 122. Psalm, Jerusalem is built as a city that is compact together.
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The Church likewise is now but One, since Christ came, the Conquerour; there is no partition wall, but Jebusites and Jewes both inhabite together; as the Apostle speakes;
The Church likewise is now but One, since christ Come, the Conqueror; there is no partition wall, but Jebusites and Jews both inhabit together; as the Apostle speaks;
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Now in Christ Jesus, yee who were sometime farre off, are made nigh by the blood of Christ; Now in christ jesus, ye who were sometime Far off, Are made High by the blood of christ;
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for hee is our peace, who hath made both one, and hath broken downe the mid-wall of partition betweene us, Ephes. 2.13, 14. All have now an interesse in the Church;for he is our peace, who hath made both one, and hath broken down the mid-wall of partition between us, Ephesians 2.13, 14. All have now an Interest in the Church;
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and it being but One, wee are bound to pray for it by one common bond.
and it being but One, we Are bound to pray for it by one Common bound.
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2. Beside the Situation, the prviledges of Sion and Jerusalem may afford us some motives: the priviledge;
2. Beside the Situation, the privileges of Sion and Jerusalem may afford us Some motives: the privilege;
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1. Of Sovereignty. 2. Of Holinesse. 3. Of Love.
1. Of Sovereignty. 2. Of Holiness. 3. Of Love.
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1. It had the priviledge of Sovereignty, it was Caput and Sedes Imperii, the Metropolis of the Land, Whither the Tribes goe up, the Tribes of the Lord,
1. It had the privilege of Sovereignty, it was Caput and Sedes Imperii, the Metropolis of the Land, Whither the Tribes go up, the Tribes of the Lord,
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for there are set Thrones of judgement, the Thrones of the house of David, Psalm. 122.5. The Church hath such a Soveraignty, the Chiefe of all Societies, the Princesse of all other Monarchies:for there Are Set Thrones of judgement, the Thrones of the house of David, Psalm. 122.5. The Church hath such a Sovereignty, the Chief of all Societies, the Princess of all other Monarchies:
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for, all that are of the faith, wheresoever they dwell, yet are free of that, as the mother City.
for, all that Are of the faith, wheresoever they dwell, yet Are free of that, as the mother city.
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The Reubenites, Gadites, and Manassites, who had their inheritance beyond Jordan, were fearful, lest in time to come, the rest of the people of Israell should say, What have yee to doe with the Lord God of Israel? Therefore they build an Altar in remembrance of this, that they might not lose their right in Jerusalem, that they were free,
The Reubenites, Gadites, and Manassites, who had their inheritance beyond Jordan, were fearful, lest in time to come, the rest of the people of Israel should say, What have ye to do with the Lord God of Israel? Therefore they built an Altar in remembrance of this, that they might not loose their right in Jerusalem, that they were free,
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and of the kindred, though they had their dwelling beyond the flood, Jos. 22.22, 23, 24. The Church is the head Citie to which all the Nations flow, built upon Common ground,
and of the kindred, though they had their Dwelling beyond the flood, Jos. 22.22, 23, 24. The Church is the head city to which all the nations flow, built upon Common ground,
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and to which all beleevers have a claime, as Saint Paul speakes;
and to which all believers have a claim, as Saint Paul speaks;
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Yee are no more strangers and forreiners, but fellow-Citizens with the Saints, and of the houshold of God, Ye Are no more Strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God,
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and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chiefe corner stone, Ephes. 2.18, 19. And who will not pray for the head City of the Nation to which hee doth belong?and Are built upon the Foundation of the Apostles and prophets, jesus christ himself being the chief corner stone, Ephesians 2.18, 19. And who will not pray for the head city of the nation to which he does belong?
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2. The priviledge of holinesse was also great;
2. The privilege of holiness was also great;
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for, thither the Tribes went up, unto the Testimony of Israel, to give thanks unto the Name of the Lord, Psa. 122.4.
for, thither the Tribes went up, unto the Testimony of Israel, to give thanks unto the Name of the Lord, Psa. 122.4.
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And Gods house was there, as the Psalmist adds in the ninth Verse, Because of the house of the Lord our God, I will seeke thy good.
And God's house was there, as the Psalmist adds in the ninth Verse, Because of the house of the Lord our God, I will seek thy good.
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So it is called by Micah in the place alledged, and by Isayah, Isai. 2.3. And the Evangelist calls it, The holy City; Mat. 4.5. The Church now is likewise holy, as Joel prophecied of it;
So it is called by micah in the place alleged, and by Isaiah, Isaiah 2.3. And the Evangelist calls it, The holy city; Mathew 4.5. The Church now is likewise holy, as Joel prophesied of it;
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Yee shall know that I am the Lord, dwelling in Zion my Holy Mountaine, then shall Jerusalem bee holy, Joel 3.17.Ye shall know that I am the Lord, Dwelling in Zion my Holy Mountain, then shall Jerusalem be holy, Joel 3.17.
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Therefore, let it bee our resolution, because of the house of the Lord, to seeke the Churches wel-fare.
Therefore, let it be our resolution, Because of the house of the Lord, to seek the Churches welfare.
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But this motive will appeare more in the next. 3. The priviledge of Love which is manifested to the Church, 1. That God dwells there:
But this motive will appear more in the next. 3. The privilege of Love which is manifested to the Church, 1. That God dwells there:
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Hee refused the Tabernacle of Joseph, & chose not the Tribe of Ephraim; but chose the Tribe of Judah, the Mount Sion which hee loved, Psal. 78.68. David further expresseth it, that God dwells there with delight;He refused the Tabernacle of Joseph, & chosen not the Tribe of Ephraim; but chosen the Tribe of Judah, the Mount Sion which he loved, Psalm 78.68. David further Expresses it, that God dwells there with delight;
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For, the Lord hath chosen Sion, hee hath desired it for his habitation; This is my rest for ever, here will I dwell, for I have desired it. Psa. 132.13, 14. 2. God appeares there, and in that, the Bush that burned but was not consumed was a type of Gods appearance in the Church, Exod. 3.2. I will goe now, saith Moses, and see this great sight, why the Bush is not burnt; For, the Lord hath chosen Sion, he hath desired it for his habitation; This is my rest for ever, Here will I dwell, for I have desired it. Psa. 132.13, 14. 2. God appears there, and in that, the Bush that burned but was not consumed was a type of God's appearance in the Church, Exod 3.2. I will go now, Says Moses, and see this great sighed, why the Bush is not burned;
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And God called unto him out of the middest of the Bush. The place where Jerusalem was, was called, the Land of Moriah,And God called unto him out of the midst of the Bush. The place where Jerusalem was, was called, the Land of Moriah,
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because of Gods appearing, where hee made himselfe knowne unto his people:
Because of God's appearing, where he made himself known unto his people:
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In Judah is God knowne, his name is great in Israel, in Salem is his Tabernacle, Psa. 76.1, 2. If wee would see God wee must waite upon him in his worship, we must visit him in his holy Temple:In Judah is God known, his name is great in Israel, in Salem is his Tabernacle, Psa. 76.1, 2. If we would see God we must wait upon him in his worship, we must visit him in his holy Temple:
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for to his Worshippers hee shewes his face, and makes known his glory. 3. To it hee makes gracious promise;
for to his Worshippers he shows his face, and makes known his glory. 3. To it he makes gracious promise;
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and to others in it for her sake. I will abundantly blesse her provision, and will satisfie her poore with bread;
and to Others in it for her sake. I will abundantly bless her provision, and will satisfy her poor with bred;
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I will cloath her Priests with salvation, and her Saints shall shout alowd for joy, Psalm. I will cloth her Priests with salvation, and her Saints shall shout aloud for joy, Psalm.
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132.15, 16. Is not this an evidence of love? But further;
132.15, 16. Is not this an evidence of love? But further;
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See David describing Gods love in stirring up the peoples thankfulnesse, Psa. 147.12, 13, 14. Praise the Lord, O Jerusalem, praise thy God O Zion:
See David describing God's love in stirring up the peoples thankfulness, Psa. 147.12, 13, 14. Praise the Lord, Oh Jerusalem, praise thy God Oh Zion:
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for he hath strengthned the Barres of thy gates, hee hath blessed thy children within thee.
for he hath strengthened the Bars of thy gates, he hath blessed thy children within thee.
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Hee maketh peace in thy borders, and filleth thee with the finest of the wheat, Shall God witnesse his love,He makes peace in thy borders, and fills thee with the Finest of the wheat, Shall God witness his love,
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and wee our neglect? If wee bee not conscionable in the duty, let us at least be wise, to favour whom the Lord respects.
and we our neglect? If we be not conscionable in the duty, let us At least be wise, to favour whom the Lord respects.
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As it is therefore fit for the members let us pray for the Church, for with this only motive I will leave both the exhortation,
As it is Therefore fit for the members let us pray for the Church, for with this only motive I will leave both the exhortation,
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and this second part of the Text, for whom David prayed. III. The third part is, What hee prayes for;
and this second part of the Text, for whom David prayed. III. The third part is, What he prays for;
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1. For the Churches Restauration. 2. For her Continuance. 1. David prayes for the Churches Restauration, That God would doe good unto Sion;
1. For the Churches Restauration. 2. For her Continuance. 1. David prays for the Churches Restauration, That God would do good unto Sion;
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for his former sinne had brought an harme upon it, and God was offended. I would briefly make this usefull in two Observations. I. The first Observation.
for his former sin had brought an harm upon it, and God was offended. I would briefly make this useful in two Observations. I. The First Observation.
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That sinne is of so publike an harmfull nature, that it reacheth, beyond the person that sinneth, unto others. That sin is of so public an harmful nature, that it reaches, beyond the person that Sinneth, unto Others.
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David sinned, and his people suffered: & we observe in Scripture, both; That the Sinne of a Prince hath reached to his people;David sinned, and his people suffered: & we observe in Scripture, both; That the Sin of a Prince hath reached to his people;
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as in the Case of this David; because of his pride, a pestilentiall disease lessened his number;
as in the Case of this David; Because of his pride, a pestilential disease lessened his number;
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and hee confesseth himselfe the cause of the slaughter;
and he Confesses himself the cause of the slaughter;
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Lo, I have sinned and done wickedly, but these sheepe, what have they done? 2 Sam. 24.17.Lo, I have sinned and done wickedly, but these sheep, what have they done? 2 Sam. 24.17.
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And the sacred history resolves the Judgements that came on Judah unto the sinnes of Manasseh: Because Manasseh the king of Judah hath done these abominations;
And the sacred history resolves the Judgments that Come on Judah unto the Sins of Manasses: Because Manasses the King of Judah hath done these abominations;
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Therefore I am bringing upon Judah such evill, that whosoever heares of it, both his eares shall tingle, 2 King. 21.11, 12. And likewise that the sinne of a people reacheth to their Prince;Therefore I am bringing upon Judah such evil, that whosoever hears of it, both his ears shall tingle, 2 King. 21.11, 12. And likewise that the sin of a people reaches to their Prince;
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as Salomon a King hath made a grave and serious observation; Prov. 28.2. For the transgression of a Land, many are the Princes thereof;
as Solomon a King hath made a grave and serious observation; Curae 28.2. For the Transgression of a Land, many Are the Princes thereof;
c-acp np1 dt n1 vhz vvn dt n1 cc j n1; np1 crd. p-acp dt n1 pp-f dt n1, d vbr dt n2 av;
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that is, There are often changes, their Princes being cut off by death. To make use of this.
that is, There Are often changes, their Princes being Cut off by death. To make use of this.
cst vbz, pc-acp vbr av n2, po32 n2 vbg vvn a-acp p-acp n1. p-acp vvi n1 pp-f d.
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Ʋse. 1. It shewes how hainous is the nature of sinne, it is like a pestilence that takes hold and consumes.Ʋse. 1. It shows how heinous is the nature of sin, it is like a pestilence that Takes hold and consumes.
n1. crd pn31 vvz c-crq j vbz dt n1 pp-f n1, pn31 vbz av-j dt n1 cst vvz n1 cc vvz.
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Politike Writers have distinguished of men, that they may be good common-wealths-men, though bad Christians;
Politic Writers have distinguished of men, that they may be good Commonwealths men, though bad Christians;
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but surely, according to the truth of the notion, such a one is malum publicum, though hee may be bonus cives; and what-ever his relation bee unto the Weale-publike,
but surely, according to the truth of the notion, such a one is malum publicum, though he may be bonus cives; and whatever his Relation be unto the Well-public,
cc-acp av-j, vvg p-acp dt n1 pp-f dt n1, d dt pi vbz fw-la fw-la, c-acp pns31 vmb vbi fw-la fw-la; cc j po31 n1 vbi p-acp dt j,
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if hee be wicked, he is harmfull; and like a fire that consumes what is neare him, and would consume the world,
if he be wicked, he is harmful; and like a fire that consumes what is near him, and would consume the world,
cs pns31 vbb j, pns31 vbz j; cc av-j dt n1 cst vvz r-crq vbz av-j pno31, cc vmd vvi dt n1,
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if God were not more abundantly mercifull. Ʋse. 2. Let us then bee carefull that wee harme not society:
if God were not more abundantly merciful. Ʋse. 2. Let us then be careful that we harm not society:
cs np1 vbdr xx av-dc av-j j. n1. crd vvb pno12 av vbi j cst pns12 vvb xx n1:
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if we will not bee religious, let us yet be mercifull. Oh spare the Countrey, bring not the plague upon it, you that live impenitently:
if we will not be religious, let us yet be merciful. O spare the Country, bring not the plague upon it, you that live impenitently:
cs pns12 vmb xx vbi j, vvb pno12 av vbi j. uh vvb dt n1, vvb xx dt n1 p-acp pn31, pn22 cst vvb av-jn:
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bring not upon us a swift judgement, which so long as your sinnes are violent, we cannot but expect. II. Second Observation. David, that sinned, prayes.
bring not upon us a swift judgement, which so long as your Sins Are violent, we cannot but expect. II Second Observation. David, that sinned, prays.
vvb xx p-acp pno12 dt j n1, r-crq av av-j c-acp po22 n2 vbr j, pns12 vmbx p-acp vvi. crd ord n1. np1, cst vvd, vvz.
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There is much equity in that, that they which make the wound should provide a plaister. There is much equity in that, that they which make the wound should provide a plaster.
pc-acp vbz d n1 p-acp d, cst pns32 r-crq vvb dt n1 vmd vvi dt n1.
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I must not weary you, and therefore will name two Vses.
I must not weary you, and Therefore will name two Uses.
pns11 vmb xx vvi pn22, cc av vmb vvi crd vvz.
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Ʋse. 1. It condemnes a carelesse generation, that are forward to sin, but backward to pray.Ʋse. 1. It condemns a careless generation, that Are forward to since, but backward to pray.
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The Drunkards, Swearers, Whorers, Sabbath-prophaners, Worldlings, Oppressors, Pleasure-mongers, and the rest, such as they, are they that hurt us;
The Drunkards, Swearers, Whorers, Sabbath-profaners, Worldlings, Oppressors's, Pleasure-mongers, and the rest, such as they, Are they that hurt us;
dt n2, n2, n2, j, n2, ng2, n2, cc dt n1, d c-acp pns32, vbr pns32 cst vvd pno12;
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but of all others, these are most backward to come unto our Fasts.
but of all Others, these Are most backward to come unto our Fasts.
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Unjust cruell wretches, that without compassion can doe injury, but have no hearts to use the meanes for prevention of judgements.
Unjust cruel wretches, that without compassion can do injury, but have no hearts to use the means for prevention of Judgments.
j j n2, cst p-acp n1 vmb vdi n1, cc-acp vhb dx n2 pc-acp vvi dt n2 p-acp n1 pp-f n2.
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Ʋse. 2. Let us shew our selves just to the places where wee live; bee ready to seeke God, and to use all means to pacifie Gods wrath.Ʋse. 2. Let us show our selves just to the places where we live; be ready to seek God, and to use all means to pacify God's wrath.
n1. crd vvb pno12 vvi po12 n2 j p-acp dt n2 c-crq pns12 vvb; vbb j pc-acp vvi np1, cc pc-acp vvi d n2 pc-acp vvi npg1 n1.
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Let us weep over the sins that we have committed, & the hurt that we have done by our sins;
Let us weep over the Sins that we have committed, & the hurt that we have done by our Sins;
vvb pno12 vvi p-acp dt n2 cst pns12 vhb vvn, cc dt n1 cst pns12 vhb vdn p-acp po12 n2;
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and let us use Davids course and method; pray as hee: Lord pardon our sins, and hee mercifull to our County.
and let us use Davids course and method; pray as he: Lord pardon our Sins, and he merciful to our County.
cc vvb pno12 vvi npg1 n1 cc n1; vvb c-acp pns31: n1 vvb po12 n2, cc pns31 j p-acp po12 n1.
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2. David prayes for the continuance of the Churches restored happinesse, in these words;
2. David prays for the Continuance of the Churches restored happiness, in these words;
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Build up the walls: noting the Churches need, and that her condition here is not perfect;Built up the walls: noting the Churches need, and that her condition Here is not perfect;
vvb a-acp dt n2: vvg dt n2 vvb, cc cst po31 n1 av vbz xx j;
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which will give us leave to draw out, and touch upon two briefe Observations. I. Observation.
which will give us leave to draw out, and touch upon two brief Observations. I Observation.
r-crq vmb vvi pno12 vvi pc-acp vvi av, cc vvi p-acp crd j n2. uh n1.
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That the Church stands in neede of walls. That the Church Stands in need of walls.
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Wee need not doubt the truth of this, when we consider the multitude of her enemies,
we need not doubt the truth of this, when we Consider the multitude of her enemies,
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and their great envie at her peace; so that Nehemiah had good reason in his time for his care in building:
and their great envy At her peace; so that Nehemiah had good reason in his time for his care in building:
cc po32 j vvi p-acp po31 n1; av d np1 vhd j n1 p-acp po31 n1 p-acp po31 n1 p-acp n1:
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and for that reason, the good providence of Almighty God hath taken a course for his peoples safety, to wall them about, that his spouse might bee a garden enclosed, Cant. 4.12. a Vineyard compassed round with an hedge, and strengthned with a Tower built in the midst of it, Esai. 5.2. I'le not enlarge so plaine a matter;
and for that reason, the good providence of Almighty God hath taken a course for his peoples safety, to wall them about, that his spouse might be a garden enclosed, Cant 4.12. a Vineyard compassed round with an hedge, and strengthened with a Tower built in the midst of it, Isaiah. 5.2. I'll not enlarge so plain a matter;
cc p-acp d n1, dt j n1 pp-f j-jn np1 vhz vvn dt n1 p-acp po31 ng1 n1, p-acp n1 pno32 a-acp, cst po31 n1 vmd vbi dt n1 vvn, np1 crd. dt n1 vvd av-j p-acp dt n1, cc vvn p-acp dt n1 vvn p-acp dt n1 pp-f pn31, np1. crd. pns11|vmb xx vvi av j dt n1;
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but for the use of it.
but for the use of it.
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Ʋse. 1. I must needs condemne, 1. Such as trust in the bare name of the Church,Ʋse. 1. I must needs condemn, 1. Such as trust in the bore name of the Church,
n1. crd pns11 vmb av vvi, crd d c-acp vvb p-acp dt j n1 pp-f dt n1,
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as if therefore they should be safe, only because they can plead, The Church of God is in the Land. But it is as insufficient a plea as that of the Jewes, The Temple of the Lord, The Temple of the Lord;
as if Therefore they should be safe, only Because they can plead, The Church of God is in the Land. But it is as insufficient a plea as that of the Jews, The Temple of the Lord, The Temple of the Lord;
c-acp cs av pns32 vmd vbi j, av-j c-acp pns32 vmb vvi, dt n1 pp-f np1 vbz p-acp dt n1 p-acp pn31 vbz a-acp j dt n1 c-acp d pp-f dt np2, dt n1 pp-f dt n1, dt n1 pp-f dt n1;
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for the Church it selfe hath need of walls of defence.
for the Church it self hath need of walls of defence.
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2. But farre greater is the sinne of such as plucke downe the walls it hath,
2. But Far greater is the sin of such as pluck down the walls it hath,
crd p-acp av-j jc vbz dt n1 pp-f d c-acp vvi a-acp dt n2 pn31 vhz,
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and lay it more open to invasion.
and lay it more open to invasion.
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There are some false and treacherous men that have ill will at Sion, being of that cursed brood of Edom, they say, Downe with it to the ground;
There Are Some false and treacherous men that have ill will At Sion, being of that cursed brood of Edom, they say, Down with it to the ground;
pc-acp vbr d j cc j n2 cst vhb j-jn n1 p-acp np1, vbg pp-f cst j-vvn n1 pp-f np1, pns32 vvb, a-acp p-acp pn31 p-acp dt n1;
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I meane (besides the pleaders for Baal ) such as are profane and impenitent in their lives.
I mean (beside the pleaders for Baal) such as Are profane and impenitent in their lives.
pns11 vvb (p-acp dt n2 p-acp np1) d a-acp vbr j cc j p-acp po32 n2.
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They shall smart for it, whosoever they are, and shall at length receive the doome of Traitors.
They shall smart for it, whosoever they Are, and shall At length receive the doom of Traitors.
pns32 vmb vvi p-acp pn31, r-crq pns32 vbr, cc vmb p-acp n1 vvi dt n1 pp-f n2.
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Ʋse. 2. Let us be friends to the Church, and do what wee can for the establishing of her peace,Ʋse. 2. Let us be Friends to the Church, and do what we can for the establishing of her peace,
n1. crd vvb pno12 vbi n2 p-acp dt n1, cc vdb r-crq pns12 vmb p-acp dt n-vvg pp-f po31 n1,
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and the building of her walls.
and the building of her walls.
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Endeavour the assurance of Gods love, that the love of God may bee the strongest wall.
Endeavour the assurance of God's love, that the love of God may be the Strongest wall.
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Intreat for, and waite upon divine Providence, because the Providence of God is our wall.
Entreat for, and wait upon divine Providence, Because the Providence of God is our wall.
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Live answerable to the holy Gospel, that the Gospel, being continued to us, may defend us:
Live answerable to the holy Gospel, that the Gospel, being continued to us, may defend us:
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for if that bee removed, our fence is broken downe;
for if that be removed, our fence is broken down;
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and for our part, by our un-answerablenesse to it, wee make great breaches, so great, that it is our wonder, that God goeth not thorow and leaves us;
and for our part, by our unanswerableness to it, we make great Breaches, so great, that it is our wonder, that God Goes not thorough and leaves us;
cc p-acp po12 n1, p-acp po12 j p-acp pn31, pns12 vvb j n2, av j, cst pn31 vbz po12 n1, cst np1 vvz xx p-acp cc vvz pno12;
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that the adversary rusheth not in, to ruine us. Oh that at length wee were suitable in our lives to that holy Gospel;
that the adversary Rushes not in, to ruin us. O that At length we were suitable in our lives to that holy Gospel;
cst dt n1 vvz xx p-acp, pc-acp vvi pno12. uh cst p-acp n1 pns12 vbdr j p-acp po12 n2 p-acp d j n1;
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that the Church might also have the wall of our holinesse, which though of it selfe it bee but slight,
that the Church might also have the wall of our holiness, which though of it self it be but slight,
cst dt n1 vmd av vhi dt n1 pp-f po12 n1, r-crq cs a-acp pn31 n1 pn31 vbi cc-acp j,
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yet, when it is of Gods building, it will hold out and give strong resistance to any adverse power;
yet, when it is of God's building, it will hold out and give strong resistance to any adverse power;
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nay God himselfe never enters as an armed man, but when there is a breach in the holinesse of a people.
nay God himself never enters as an armed man, but when there is a breach in the holiness of a people.
uh np1 px31 av vvz p-acp dt j-vvn n1, cc-acp c-crq pc-acp vbz dt n1 p-acp dt n1 pp-f dt n1.
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Let us endeavour to be living walles;
Let us endeavour to be living walls;
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that as that Grecian City which being unwalled, the Embassadors of another Citie wondred, and demanded the reason:
that as that Grecian city which being unwalled, the ambassadors of Another city wondered, and demanded the reason:
cst c-acp cst jp n1 r-crq vbg j, dt n2 pp-f j-jn n1 vvd, cc vvd dt n1:
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some of the chiefe Citizens poynting to the Bands of some able young men, These (say they) are the walls of our Citie.
Some of the chief Citizens pointing to the Bans of Some able young men, These (say they) Are the walls of our city.
d pp-f dt j-jn n2 vvg p-acp dt n2 pp-f d j j n2, d (vvb pns32) vbr dt n2 pp-f po12 n1.
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So let it bee our endeavour, that we may be walls unto the Church, and to the places where we live.
So let it be our endeavour, that we may be walls unto the Church, and to the places where we live.
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II. Observat. That the Church is still unfinished, and wants some of her beauty. While there is building, the structure is not finished;
II Observation That the Church is still unfinished, and Wants Some of her beauty. While there is building, the structure is not finished;
crd np1 cst dt n1 vbz av j, cc vvz d pp-f po31 n1. cs a-acp vbz n1, dt n1 vbz xx vvn;
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no perfection till the last stone be laid.
no perfection till the last stone be laid.
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It is so with graces, men still are to be built up farther, and by the use of the Ordinances are edified to the most holy faith.
It is so with graces, men still Are to be built up farther, and by the use of the Ordinances Are edified to the most holy faith.
pn31 vbz av p-acp n2, n2 av vbr pc-acp vbi vvn a-acp av-jc, cc p-acp dt n1 pp-f dt n2 vbr vvn p-acp dt av-ds j n1.
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It is so with Arts, they have not attained their Apex, their NONLATINALPHABET, but men still invent and add to the Palaces of philosophy and all other humane learning.
It is so with Arts, they have not attained their Apex, their, but men still invent and add to the Palaces of philosophy and all other humane learning.
pn31 vbz av p-acp n2, pns32 vhb xx vvn po32 n1, po32, cc-acp n2 av vvi cc vvi p-acp dt n2 pp-f n1 cc d j-jn j n1.
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Nor is it convenient to the very condition of the Church, while it is, in Via; that it should be perfect.
Nor is it convenient to the very condition of the Church, while it is, in Via; that it should be perfect.
ccx vbz pn31 j p-acp dt j n1 pp-f dt n1, cs pn31 vbz, p-acp fw-la; cst pn31 vmd vbi j.
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It hath a perfect rule, so that it needs no traditions to be added either for strength or beauty;
It hath a perfect Rule, so that it needs no traditions to be added either for strength or beauty;
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but it is not perfectly answerable to that rule.
but it is not perfectly answerable to that Rule.
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Ʋse. Let us onely make this Use, to pray unto God, 1. That the strength & the beauty of the Church might be still increased;Ʋse. Let us only make this Use, to pray unto God, 1. That the strength & the beauty of the Church might be still increased;
n1. vvb pno12 av-j vvi d n1, pc-acp vvi p-acp np1, crd cst dt n1 cc dt n1 pp-f dt n1 vmd vbi av vvn;
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that the Kings Spouse might have her clothing of wrought gold, and be brought unto the King in a raiment of needle-worke, Psalm. 45.13, 14. That at length the Iles,
that the Kings Spouse might have her clothing of wrought gold, and be brought unto the King in a raiment of needlework, Psalm. 45.13, 14. That At length the Isles,
cst dt ng1 n1 vmd vhi po31 n1 pp-f j-vvn n1, cc vbi vvn p-acp dt n1 p-acp dt n1 pp-f n1, n1. crd, crd cst p-acp n1 dt n2,
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and the ships of Tarshish might bring their Sonnes from far, their silver and their gold with them,
and the ships of Tarshish might bring their Sons from Far, their silver and their gold with them,
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unto the name of the Lord our God, and to the holy one of Israel; that at length, according to the promise, The Sons of Strangers might build up her walls,
unto the name of the Lord our God, and to the holy one of Israel; that At length, according to the promise, The Sons of Strangers might built up her walls,
p-acp dt n1 pp-f dt n1 po12 n1, cc p-acp dt j pi pp-f np1; cst p-acp n1, vvg p-acp dt n1, dt n2 pp-f n2 vmd vvi a-acp po31 n2,
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and their Kings minister unto her, Esai. 60.9, 10. Intreat of God that hee would put fresh beauty upon his Chosen, that shee may multiply as the Bud of the field,
and their Kings minister unto her, Isaiah. 60.9, 10. Entreat of God that he would put fresh beauty upon his Chosen, that she may multiply as the Bud of the field,
cc po32 n2 vvi p-acp pno31, np1. crd, crd vvb pp-f np1 cst pns31 vmd vvi j n1 p-acp po31 j-vvn, cst pns31 vmb vvi p-acp dt n1 pp-f dt n1,
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and encrease and waxe great, and come to excellent Ornaments;
and increase and wax great, and come to excellent Ornament;
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that she may be clothed with broydred work, decked with bracelets, have a jewell on her forehead,
that she may be clothed with broidered work, decked with bracelets, have a jewel on her forehead,
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and a beautifull Crowne upon her head, that she may be perfect through his comelinesse, which hee puts upon her:
and a beautiful Crown upon her head, that she may be perfect through his comeliness, which he puts upon her:
cc dt j n1 p-acp po31 n1, cst pns31 vmb vbi j p-acp po31 n1, r-crq pns31 vvz p-acp pno31:
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according to the beauty of Judah described by God himselfe, to the upbraiding of her ingratitude.
according to the beauty of Judah described by God himself, to the upbraiding of her ingratitude.
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Ezek. 16.7, 10, 11, 12, 13, 14. 2. That her full glory may be hastned, when the holy City the new Jerusalem, shall be prepared as a Bride for her husband.Ezekiel 16.7, 10, 11, 12, 13, 14. 2. That her full glory may be hastened, when the holy city the new Jerusalem, shall be prepared as a Bride for her husband.
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That the building might bee raised to its full height; that the kingdom of Gods glory may come, which is the expectation of the Saints.
That the building might be raised to its full height; that the Kingdom of God's glory may come, which is the expectation of the Saints.
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Even so, Come Lord Jesus. The Spirit and the Bride say come. This is the fourth part, What he prayed for:
Even so, Come Lord jesus. The Spirit and the Bride say come. This is the fourth part, What he prayed for:
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of the rest in a few words. IIII. The fourth particular is; To whom he prayes. Doe THOƲ good; Build THOƲ.
of the rest in a few words. IIII. The fourth particular is; To whom he prays. Doe THOƲ good; Built THOƲ.
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Hee prayes to God, whom he knew onelyable to heare what hee said, and to grant what hee knew fit. I would have observed:
He prays to God, whom he knew onelyable to hear what he said, and to grant what he knew fit. I would have observed:
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I. That God is the Churches safety. If hee build it, it shall be strong: if he cover it, it shall be safe:
I That God is the Churches safety. If he built it, it shall be strong: if he cover it, it shall be safe:
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if he do good unto it, it shall be happy. II. That to God wee must have recourse for our safety.
if he do good unto it, it shall be happy. II That to God we must have recourse for our safety.
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They are usuall and knowne notions, and therefore I am lesse sorry that I have not time to speak of them:
They Are usual and known notions, and Therefore I am less sorry that I have not time to speak of them:
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Only, let us take notice, & make a due use of our knowledge, to speed unto God,
Only, let us take notice, & make a due use of our knowledge, to speed unto God,
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and to refuge our selves under the Almighty, and pray; Lord help, for it is time for thee to put to thy hand.
and to refuge our selves under the Almighty, and pray; Lord help, for it is time for thee to put to thy hand.
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I hasten to end with the fift and last part of the Text. V. How, or in what manner hee prayes.
I hasten to end with the fift and last part of the Text. V. How, or in what manner he prays.
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Doe good in thy good pleasure, or, in thy good Will. That which I would observe is this;Do good in thy good pleasure, or, in thy good Will. That which I would observe is this;
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I. Observ. That Gods motive is himselfe.
I. Observation That God's motive is himself.
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There is nothing, ad extra, that sets God on worke in the bestowing of his love.
There is nothing, ad extra, that sets God on work in the bestowing of his love.
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There is much that may move God to anger, according to our humane use of speaking;
There is much that may move God to anger, according to our humane use of speaking;
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and therefore it is safe to resolve our owne perdition to our selves; that judgements temporall, but especially eternall damnation is because man hath sinned;
and Therefore it is safe to resolve our own perdition to our selves; that Judgments temporal, but especially Eternal damnation is Because man hath sinned;
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yet in this we take away nothing from Gods absolutenesse and soveraignty; for, in his bestowing of his love, wee acknowledge all to bee free;
yet in this we take away nothing from God's absoluteness and sovereignty; for, in his bestowing of his love, we acknowledge all to be free;
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and though heaven and salvation be not granted but to them that have done good in this life;
and though heaven and salvation be not granted but to them that have done good in this life;
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yet wee may resolve our eternall choosing unto free pleasure, or good pleasure; as here: Doe good in thy good pleasure;
yet we may resolve our Eternal choosing unto free pleasure, or good pleasure; as Here: Do good in thy good pleasure;
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because there could not bee found in them, what might move or draw God for to love them.
Because there could not be found in them, what might move or draw God for to love them.
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II. Observ. That wee must use that motive when wee deale with God.
II Observation That we must use that motive when we deal with God.
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I have formerly spoken of some other arguments in prayer, as the Covenant and the promises,
I have formerly spoken of Some other Arguments in prayer, as the Covenant and the promises,
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but in the use of them, in the ultimate resolution we bring all to good pleasure.
but in the use of them, in the ultimate resolution we bring all to good pleasure.
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There must be an universall resignation of our Choyces and desires to God; and then we pray, 1. Wisely:
There must be an universal resignation of our Choices and Desires to God; and then we pray, 1. Wisely:
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when wee can content our selves with his provisions, and sue for what hee is delighted in, and pleased to give us.
when we can content our selves with his provisions, and sue for what he is delighted in, and pleased to give us.
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2. Then wee also pray humbly, when pleased to receive what he is pleased to carve us;
2. Then we also pray humbly, when pleased to receive what he is pleased to carve us;
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as wee have seene a wise and awfull mother disposing to the Trenchers of her children, not what they,
as we have seen a wise and awful mother disposing to the Trenchers of her children, not what they,
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but what her selfe thinkes needfull for them; and they receiving what is laid before them:
but what her self thinks needful for them; and they receiving what is laid before them:
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without finding fault, without curious appetite after another bit, or a better dish.
without finding fault, without curious appetite After Another bit, or a better dish.
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Let us learne thus to pray, and know at length that Art & Skill that prevailes with God;
Let us Learn thus to pray, and know At length that Art & Skill that prevails with God;
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Be pleased with what hee proportions us, and be humbly and submissely content. Use the argument, and especially neglect it not, in the behalfe of the Church:
Be pleased with what he proportions us, and be humbly and submissly content. Use the argument, and especially neglect it not, in the behalf of the Church:
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Pray Davids prayer often, Doe good to Sion in thy good pleasure:
Pray Davids prayer often, Do good to Sion in thy good pleasure:
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Pray the Churches Prayer often, Ne irascaris Domine: Pray often the prayer of the Priests & Ministers of the Lord, Be favourable, O Lord, be favourable:
Pray the Churches Prayer often, Ne Be angry Domine: Pray often the prayer of the Priests & Ministers of the Lord, Be favourable, Oh Lord, be favourable:
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Spare thy people O Lord, and give not thy heritage to reproach, that the heathen should rule over them;
Spare thy people Oh Lord, and give not thy heritage to reproach, that the heathen should Rule over them;
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Wherfore should they say among the people, Where is their God? They are of low and unworthy thoughts that Centre themselves in themselves, that have no respect to what is abroad, that have no care of the holy Church of God;
Wherefore should they say among the people, Where is their God? They Are of low and unworthy thoughts that Centre themselves in themselves, that have no respect to what is abroad, that have no care of the holy Church of God;
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& I dare bee bold in the censure, they are no Citizens of the new and heavenly Jerusalem, that are no friends to Israel while it is warring in the Camps.
& I Dare be bold in the censure, they Are no Citizens of the new and heavenly Jerusalem, that Are no Friends to Israel while it is warring in the Camps.
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Let us shew our selves friends in our mothers Cause, fight by our prayers, our spiritual weapons, against the Turke, against the Pope, against Judgments, the Pestilence, Scarcity, & the Sword.
Let us show our selves Friends in our mother's Cause, fight by our Prayers, our spiritual weapons, against the Turk, against the Pope, against Judgments, the Pestilence, Scarcity, & the Sword.
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If we would have comfort to our consciences, if audience to our suits in our own behalfe, let us remember Sion; for then the promise is, They shall prosper that love thee.
If we would have Comfort to our Consciences, if audience to our suits in our own behalf, let us Remember Sion; for then the promise is, They shall prosper that love thee.
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Pray for the Kings Majesty, pray for the state of these kingdomes, pray for the King of Swedens Army, pray for our English Forces, pray for the distressed in Bohemia, in the Rheine, in France; and in one word to comprehend these and all;
Pray for the Kings Majesty, pray for the state of these kingdoms, pray for the King of Swedens Army, pray for our English Forces, pray for the distressed in Bohemia, in the Rhine, in France; and in one word to comprehend these and all;
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pray for the peace of Jerusalem: for our Brethren and Companions sake let us now say;
pray for the peace of Jerusalem: for our Brothers and Sodales sake let us now say;
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peace be within thy Walls, and Prosperity within thy Palaces. peace be within thy Walls, and Prosperity within thy Palaces.
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MATTHEW. 3.7, 8. MATTHEW. 3.7, 8.
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But when he saw many of the Pharisees & the Sadducees come to his Baptisme, hee said unto them;
But when he saw many of the Pharisees & the Sadducees come to his Baptism, he said unto them;
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O generation of Vipers who hath warned you to flee from the wrath to come?
Oh generation of Vipers who hath warned you to flee from the wrath to come?
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Bring forth therefore fruits meet for repentance. OUr Assemblings for prayer continue, because the cause continues;
Bring forth Therefore fruits meet for Repentance. OUr Assemblings for prayer continue, Because the cause continues;
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Wee have wayted so many daies at the posts of Gods house, and yet have not hearing.
we have waited so many days At the posts of God's house, and yet have not hearing.
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Let us finde what deaffens the eare of God, whether Reformation hath beene wanting to our Humiliation,
Let us find what deafens the ear of God, whither Reformation hath been wanting to our Humiliation,
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for to that David ascribes it, Psalm. 66.18. If I regard iniquity in my heart, the Lord will not heare my prayer.
for to that David ascribes it, Psalm. 66.18. If I regard iniquity in my heart, the Lord will not hear my prayer.
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There must bee a Reall prayer, as well as a Vocall; otherwise, hypocrisie will hinder our Audience.
There must be a Real prayer, as well as a Vocal; otherwise, hypocrisy will hinder our Audience.
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I have therefore chosen to continue my method:
I have Therefore chosen to continue my method:
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to the large discourse of prayer, to add a seasonable discourse of Repentance, the second remedy that we are to use for the removall or prevention of evill.
to the large discourse of prayer, to add a seasonable discourse of Repentance, the second remedy that we Are to use for the removal or prevention of evil.
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The Text is part of the Baptists sermon, and so far as I shall make use of it, wee may consider in it;
The Text is part of the Baptists sermon, and so Far as I shall make use of it, we may Consider in it;
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1. To whom it was preached: To the Pharisees, Sadducees and the multitude. 2. The sermon it selfe; which is,
1. To whom it was preached: To the Pharisees, Sadducees and the multitude. 2. The sermon it self; which is,
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1. Hortatory to repentance, from the seventh Verse to the eleventh; wherein wee have: 1. The proposition, or maine exhortation, Ver. 8. 2. The Arguments;
1. Hortatory to Repentance, from the seventh Verse to the eleventh; wherein we have: 1. The proposition, or main exhortation, Ver. 8. 2. The Arguments;
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Ver. 7. which are two: 1. Their sinfull state. 2. Their unsensiblenesse of danger.
Ver. 7. which Are two: 1. Their sinful state. 2. Their unsensibleness of danger.
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2. Doctrinall: Ver. 11, 12. But I will not cut forth more than I shall use;
2. Doctrinal: Ver. 11, 12. But I will not Cut forth more than I shall use;
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and therefore come to the first part. I. To whom the Baptist preached: Saint Luke tels us there came a multitude;
and Therefore come to the First part. I. To whom the Baptist preached: Saint Lycia tells us there Come a multitude;
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The word there is NONLATINALPHABET, it signifieth the mixt company or throng, which our English word doth very aptly expresse, a Rabble, which I thinke was borrowed of the Hebrew NONLATINALPHABET Rob, which comes of NONLATINALPHABET Rabab, to multiply.
The word there is, it signifies the mixed company or throng, which our English word does very aptly express, a Rabble, which I think was borrowed of the Hebrew Rob, which comes of Rabab, to multiply.
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It was a mixt assembly of all sorts of people, and among the rest, there were many of the Pharisees and Sadducees.
It was a mixed assembly of all sorts of people, and among the rest, there were many of the Pharisees and Sadducees.
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There were many Sects among the Jewes, these were the most eminent, and the most hypocriticall;
There were many Sects among the Jews, these were the most eminent, and the most hypocritical;
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yet they came together with the rest to the Baptisme of John, which was then Gods ordinance.
yet they Come together with the rest to the Baptism of John, which was then God's Ordinance.
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I meant not to say much of this circumstance, but briefely would observe. I. That the Church visible is mixt, there may be Hypocrites, in our assemblies.
I meant not to say much of this circumstance, but briefly would observe. I That the Church visible is mixed, there may be Hypocrites, in our assemblies.
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This was now the Ordinance, & therefore the meeting about This, the Church: But all come;
This was now the Ordinance, & Therefore the meeting about This, the Church: But all come;
d vbds av dt n1, cc av dt n1 p-acp d, dt n1: p-acp d vvn;
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the Rabble, the multitude, and among them (whether out of curiosity or malice, or both) the Pharisees and Sadducees come likewise.
the Rabble, the multitude, and among them (whither out of curiosity or malice, or both) the Pharisees and Sadducees come likewise.
dt n1, dt n1, cc p-acp pno32 (cs av pp-f n1 cc n1, cc d) dt np2 cc np2 vvn av.
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II. That the Baptist condemneth them for Hypocrites, that seemed other to the people. They magnified these men for their eminent sanctity, but these are here taxed for grosse, though secret hypocrisie.
II That the Baptist Condemneth them for Hypocrites, that seemed other to the people. They magnified these men for their eminent sanctity, but these Are Here taxed for gross, though secret hypocrisy.
crd cst dt n1 vvz pno32 p-acp n2, cst vvd j-jn p-acp dt n1. pns32 vvd d n2 p-acp po32 j n1, cc-acp d vbr av vvn p-acp j, cs j-jn n1.
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There is a secret hypocrisie which must bee discovered ahd condemned.
There is a secret hypocrisy which must be discovered and condemned.
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And if wee take a view of their appearing holinesse, we shall see what great cause wee have to feare, both others and our selves,
And if we take a view of their appearing holiness, we shall see what great cause we have to Fear, both Others and our selves,
cc cs pns12 vvb dt n1 pp-f po32 j-vvg n1, pns12 vmb vvi r-crq j n1 pns12 vhb pc-acp vvi, d n2-jn cc po12 n2,
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when we finde how farre wee come short of their righteousnesse which we ought to have exceeded;
when we find how Far we come short of their righteousness which we ought to have exceeded;
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which is all the use I meane to make of this circumstance. Our view shall be of these two particulars:
which is all the use I mean to make of this circumstance. Our view shall be of these two particulars:
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1. What they were. 2. What they did. 1. We will take notice of them severally, what they were.
1. What they were. 2. What they did. 1. We will take notice of them severally, what they were.
crd r-crq pns32 vbdr. crd r-crq pns32 vdd. crd pns12 vmb vvi n1 pp-f pno32 av-j, r-crq pns32 vbdr.
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1. The Pharisees had holines in their name; they were separated men, separated from common condition, separated unto extraordinary Sanctification.
1. The Pharisees had holiness in their name; they were separated men, separated from Common condition, separated unto extraordinary Sanctification.
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1. They were separated from common condition.
1. They were separated from Common condition.
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1. From Commerce and usuall society with the vulgar people, whom they esteemed uncleane and cursed;
1. From Commerce and usual society with the Vulgar people, whom they esteemed unclean and cursed;
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as appeareth by their scornefull mention of them in the case of the Officers confession:
as appears by their scornful mention of them in the case of the Officers Confessi:
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Have any of the Pharisees beleeved on him? But This People who knoweth not the Law, are cursed, John 7.48, 49. 2. From the vulgar habit, that the difference of their very garments might witnesse their holinesse.Have any of the Pharisees believed on him? But This People who Knoweth not the Law, Are cursed, John 7.48, 49. 2. From the Vulgar habit, that the difference of their very garments might witness their holiness.
vhb d pp-f dt np2 vvd p-acp pno31? p-acp d n1 r-crq vvz xx dt n1, vbr vvn, np1 crd, crd crd p-acp dt j n1, cst dt n1 pp-f po32 j n2 vmd vvi po32 n1.
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3. From the usuall and received delights, that it might appeare their affections were weaned from pleasures and recreations.
3. From the usual and received delights, that it might appear their affections were weaned from pleasures and recreations.
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2. They were separated unto extraordinary sanctification and holinesse: and therefore the Pharisee brags in the Temple;
2. They were separated unto extraordinary sanctification and holiness: and Therefore the Pharisee brags in the Temple;
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God, I thanke thee, that I am not as other men are, Extortioners, Ʋnjust, Adulterers, or even as this Publican: God, I thank thee, that I am not as other men Are, Extortioners, Ʋnjust, Adulterers, or even as this Publican:
np1, pns11 vvb pno21, cst pns11 vbm xx c-acp j-jn n2 vbr, n2, j, n2, cc av c-acp d n1:
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I fast twice in the weeke, I give Tythes of all that I possesse, Luke 18.11, 12. 1. They were so precise, they would not eat before they washed, and condemne the Disciples of Christ for profane despisers of the strict Law, that they washed not their hands when they eate bread, Mat. 15.2.I fast twice in the Week, I give Tithes of all that I possess, Lycia 18.11, 12. 1. They were so precise, they would not eat before they washed, and condemn the Disciples of christ for profane despisers of the strict Law, that they washed not their hands when they eat bred, Mathew 15.2.
pns11 av-j av p-acp dt n1, pns11 vvb n2 pp-f d cst pns11 vvb, av crd, crd crd pns32 vbdr av j, pns32 vmd xx vvi c-acp pns32 vvd, cc vvi dt n2 pp-f np1 p-acp j n2 pp-f dt j n1, cst pns32 vvd xx po32 n2 c-crq pns32 vvb n1, np1 crd.
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And Saint Marke gives the reason why they found fault; for the Pharisees, except they wash their hands oft, eat not, Marke 7.3.
And Saint Mark gives the reason why they found fault; for the Pharisees, except they wash their hands oft, eat not, Mark 7.3.
cc n1 vvb vvz dt n1 c-crq pns32 vvd n1; p-acp dt np2, c-acp pns32 vvb po32 n2 av, vvb xx, vvb crd.
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They were so punctuall in the observation of that Tradition, that if a Pharisee came to a place where there was not enough water both to wash and drinke, he would rather chuse to wash, though hee dyed for thirst.
They were so punctual in the observation of that Tradition, that if a Pharisee Come to a place where there was not enough water both to wash and drink, he would rather choose to wash, though he died for thirst.
pns32 vbdr av j p-acp dt n1 pp-f d n1, cst cs dt np1 vvd p-acp dt n1 c-crq pc-acp vbds xx d n1 av-d pc-acp vvi cc vvi, pns31 vmd av-c vvi pc-acp vvi, cs pns31 vvd p-acp n1.
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2. They would wash when they returned from the market, Mark. 7.4. lest haply they might bee polluted by their society with the profane multitude.
2. They would wash when they returned from the market, Mark. 7.4. lest haply they might be polluted by their society with the profane multitude.
crd pns32 vmd vvi c-crq pns32 vvd p-acp dt n1, vvb. crd. cs av pns32 vmd vbi vvn p-acp po32 n1 p-acp dt j n1.
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3. They washed their Vessels also, Marke 7.4. that not their meates alone, but their very dishes might carry holines, lest that which entred in at the mouth, might defile the man.
3. They washed their Vessels also, Mark 7.4. that not their Meats alone, but their very Dishes might carry holiness, lest that which entered in At the Mouth, might defile the man.
crd pns32 vvd po32 n2 av, vvb crd. cst xx po32 n2 av-j, cc-acp po32 j n2 vmd vvi n1, cs d r-crq vvd p-acp p-acp dt n1, vmd vvi dt n1.
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4. They would not admit familiar society so much as to eat wiih sinners, as may appear from that cavilling Question which they made to our Saviours Disciples, Mat. 9.11.
4. They would not admit familiar society so much as to eat wiih Sinners, as may appear from that caviling Question which they made to our Saviors Disciples, Mathew 9.11.
crd pns32 vmd xx vvi j-jn n1 av av-d c-acp pc-acp vvi av n2, c-acp vmb vvi p-acp d vvg n1 r-crq pns32 vvd p-acp po12 ng1 n2, np1 crd.
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Why eateth your Master with Publicans and sinners? Why Eateth your Master with Publicans and Sinners?
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5. But to have feasted might argue them familiar, they were therefore more precise, not enduring to bee touched by the sinfull:
5. But to have feasted might argue them familiar, they were Therefore more precise, not enduring to be touched by the sinful:
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which wee observe from their censure of Christ, Luk. 7.39. This man, if hee were a Prophet, would have knowne, who, and what manner of woman this is that toucheth him: for she is a sinner.
which we observe from their censure of christ, Luk. 7.39. This man, if he were a Prophet, would have known, who, and what manner of woman this is that touches him: for she is a sinner.
r-crq pns12 vvb p-acp po32 n1 pp-f np1, np1 crd. d n1, cs pns31 vbdr dt n1, vmd vhi vvn, r-crq, cc r-crq n1 pp-f n1 d vbz cst vvz pno31: c-acp pns31 vbz dt n1.
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6. They made broad Phylacteries, for the ostentation of their holinesse.
6. They made broad Phylacteries, for the ostentation of their holiness.
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The Law was, that they should make Fringes in the borders of their garments, Num. 15.38. The word is NONLATINALPHABET Tsitsith or Zizith, which signifieth a locke of haire, because their fringes hung like haire on their skirts;
The Law was, that they should make Fringes in the borders of their garments, Num. 15.38. The word is Tsitsith or Zizith, which signifies a lock of hair, Because their fringes hung like hair on their skirts;
dt n1 vbds, cst pns32 vmd vvi n2 p-acp dt n2 pp-f po32 n2, np1 crd. dt n1 vbz uh cc av, r-crq vvz dt n1 pp-f n1, c-acp po32 n2 vvd av-j n1 p-acp po32 n2;
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or like the branches of trees, as another word which the Jewish Writers use, Gnapaph, signifies.
or like the branches of trees, as Another word which the Jewish Writers use, Gnapaph, signifies.
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They were to wear these in the wings or skirts of their garments to be a Fringe, that is, a Remembrance of the commandements,
They were to wear these in the wings or skirts of their garments to be a Fringe, that is, a Remembrance of the Commandments,
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But the Pharisees abused this unto hypocrisie and superstition, and enlarged those Fringes of their garments, Mat. 23.5. There are two words used by Matthew, in that place;
But the Pharisees abused this unto hypocrisy and Superstition, and enlarged those Fringes of their garments, Mathew 23.5. There Are two words used by Matthew, in that place;
cc-acp dt np2 vvn d p-acp n1 cc n1, cc vvd d n2 pp-f po32 n2, np1 crd. pc-acp vbr crd n2 vvn p-acp np1, p-acp d n1;
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NONLATINALPHABET, and NONLATINALPHABET the latter of which words is used by the Chaldee, which calleth them, Cruspedim. All their workes they doe for to be seene of men, they make broad their Phylacteries, and enlarge the Borders. To the threds of three ynches, they fastned others, which might not be lesse than four;
, and the latter of which words is used by the Chaldee, which calls them, Cruspedim. All their works they do for to be seen of men, they make broad their Phylacteries, and enlarge the Borders. To the threads of three inches, they fastened Others, which might not be less than four;
, cc dt d pp-f r-crq n2 vbz vvn p-acp dt np1, r-crq vvz pno32, vvb. d po32 n2 pns32 vdb c-acp pc-acp vbi vvn pp-f n2, pns32 vvb av-j po32 n2, cc vvi dt n2. p-acp dt n2 pp-f crd n2, pns32 vvd n2-jn, r-crq vmd xx vbi av-dc cs crd;
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and hee that had the largest Border was deemed the devoutest man.
and he that had the Largest Border was deemed the devoutest man.
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7. They were much also in Mortification, and from their severall practises they had severall names and differences.
7. They were much also in Mortification, and from their several practises they had several names and differences.
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One would go carelesly, and sometimes knock his head against a post or wall, This was called Pharisaeus impingens; Another would tread so softly and demurely,
One would go carelessly, and sometime knock his head against a post or wall, This was called Pharisees impingens; another would tread so softly and demurely,
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as if hee had not feet but stumps, This was called Pharisaeus truncatus; Another sort wore an habit on their heads in the fashion of a Mortar, which both pressed them with the weight,
as if he had not feet but stumps, This was called Pharisees truncatus; another sort wore an habit on their Heads in the fashion of a Mortar, which both pressed them with the weight,
c-acp cs pns31 vhd xx n2 p-acp n2, d vbds vvn np1 fw-la; j-jn n1 vvd dt n1 p-acp po32 n2 p-acp dt n1 pp-f dt n1, r-crq av-d vvd pno32 p-acp dt n1,
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and hindred their sight, and were called Pharisaei mortarii. I might instance their other differences,
and hindered their sighed, and were called Pharisees mortarii. I might instance their other differences,
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and other their expressions of holinesse, as their just Tythings, their liberall Almes, their two weekely Fastings; but I hasten. These were the Pharisees.
and other their expressions of holiness, as their just Tithings, their liberal Alms, their two weekly Fastings; but I hasten. These were the Pharisees.
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2. The Sadducees were another Sect, whom they counted very holy.
2. The Sadducees were Another Sect, whom they counted very holy.
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1. They were so severe in their carriage and manner of life, that some thinke (though it otherwise seeme to me, that they were called so of Sadoc the father of their sect:) they had their name from thence,
1. They were so severe in their carriage and manner of life, that Some think (though it otherwise seem to me, that they were called so of Sadoc the father of their sect:) they had their name from thence,
crd pns32 vbdr av j p-acp po32 n1 cc n1 pp-f n1, cst d vvb (cs pn31 av vvi p-acp pno11, cst pns32 vbdr vvn av pp-f np1 dt n1 pp-f po32 n1:) pns32 vhd po32 n1 p-acp av,
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and were called of their righteousnesse, Tsaddichim, Righteous or Just men.
and were called of their righteousness, Tsaddichim, Righteous or Just men.
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2. They kept so close to the Scriptures of Moses, without entertaining corrupt Traditions, that they were called Karaim, Biblers or Scripturists; and in other observations strict;
2. They kept so close to the Scriptures of Moses, without entertaining corrupt Traditions, that they were called Karaim, Biblers or Scripturists; and in other observations strict;
crd pns32 vvd av av-j p-acp dt n2 pp-f np1, p-acp vvg j n2, cst pns32 vbdr vvn np1, n2 cc n2; cc p-acp j-jn n2 j;
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some were their owne proper, in some like the Pharisees. Wee see what they were, let us secondly see, 2. What they did:
Some were their own proper, in Some like the Pharisees. we see what they were, let us secondly see, 2. What they did:
d vbdr po32 d j, p-acp d av-j dt np2. pns12 vvb r-crq pns32 vbdr, vvb pno12 ord vvi, crd r-crq pns32 vdd:
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They came from their severall places, they came to the ordinance, to bee baptized;
They Come from their several places, they Come to the Ordinance, to be baptised;
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to bee baptized of John the new-Rivall of their holinesse, and a man likely to monopolize the opinion of the people,
to be baptised of John the new-Rivall of their holiness, and a man likely to monopolize the opinion of the people,
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and in that respect their adversary; they came also with the multitude, and were content to bee seene in a Crowd.
and in that respect their adversary; they Come also with the multitude, and were content to be seen in a Crowd.
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Such they were, and this they did:
Such they were, and this they did:
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yet the Baptist condemneth these men for Hypocrites, who in all other mens opinion were accounted very holy.
yet the Baptist Condemneth these men for Hypocrites, who in all other men's opinion were accounted very holy.
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How much cause have wee, both of feare and tryall? Let us not beleeve that all are right that seeme so,
How much cause have we, both of Fear and trial? Let us not believe that all Are right that seem so,
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nor our selves to bee so, unlesse wee have good warrant upon impartiall searches.
nor our selves to be so, unless we have good warrant upon impartial Searches.
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II. Having taken a view of the Auditors, let us now attend to the sermon itselfe, which I told you, is partly Hortatory, partly Doctrinall:
II Having taken a view of the Auditors, let us now attend to the sermon itself, which I told you, is partly Hortatory, partly Doctrinal:
crd vhg vvn dt n1 pp-f dt n2, vvb pno12 av vvi p-acp dt n1 px31, r-crq pns11 vvd pn22, vbz av j, av j:
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we are only to deale with the Hortatory part; The exhortation to Repentance: and because Johns method is such, first with the Arguments, and then with the proposition.
we Are only to deal with the Hortatory part; The exhortation to Repentance: and Because Johns method is such, First with the Arguments, and then with the proposition.
pns12 vbr j pc-acp vvi p-acp dt j n1; dt n1 p-acp n1: cc c-acp np1 n1 vbz d, ord p-acp dt n2, cc av p-acp dt n1.
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His scope was to affright those arrogant Hypocrites, who boasted of their Originall, and were secure:
His scope was to affright those arrogant Hypocrites, who boasted of their Original, and were secure:
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and therefore in the seventh verse he useth two arguments;
and Therefore in the seventh verse he uses two Arguments;
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One from the sinfulnesse of their estate, O generation of Vipers: The other from their unsensiblenesse of danger, Who hath forewarned you? &c. 1. The first Argument.
One from the sinfulness of their estate, Oh generation of Vipers: The other from their unsensibleness of danger, Who hath forewarned you? etc. 1. The First Argument.
pi p-acp dt n1 pp-f po32 n1, uh n1 pp-f n2: dt j-jn p-acp po32 n1 pp-f n1, r-crq vhz vvn pn22? av crd dt ord n1.
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O generation of Vipers: In this he discovers their sinfull condition, that they were the wicked off-spring of wicked parents,Oh generation of Vipers: In this he discovers their sinful condition, that they were the wicked offspring of wicked Parents,
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and enemies of the Truth & the Prophets. I will passe this more briefly with three Observations. I. Observation.
and enemies of the Truth & the prophets. I will pass this more briefly with three Observations. I Observation.
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That Hypocrites are a generation of Vipers. The Pharisees had not onely Ortum Viperinum, but they kept Naturam Viperarum. Such they were, and naturally all are such;That Hypocrites Are a generation of Vipers. The Pharisees had not only Garden Viperinum, but they kept Naturam Viperarum. Such they were, and naturally all Are such;
cst n2 vbr dt n1 pp-f n2. dt np2 vhd xx av-j np1 np1, p-acp pns32 vvd fw-la fw-la. d pns32 vbdr, cc av-j d vbr d;
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For, 1. the Viper is full of venome:
For, 1. the Viper is full of venom:
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so malice and wickednesse doth abound in nature. 2. The Vipers eat thorow the bellies of their Parents:
so malice and wickedness does abound in nature. 2. The Vipers eat thorough the bellies of their Parents:
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there is that enmity against truth, but it is chiefly true of the Pharisaicall, the persecuters of the Prophets and the true Church. 3. Vipers are specious in shew,
there is that enmity against truth, but it is chiefly true of the Pharisaical, the persecuters of the prophets and the true Church. 3. Vipers Are specious in show,
pc-acp vbz d n1 p-acp n1, cc-acp pn31 vbz av-jn j pp-f dt j, dt n2 pp-f dt n2 cc dt j n1. crd ng1 vbr j p-acp n1,
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and as it were painted in their skinnes:
and as it were painted in their skins:
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Hypocrisie masketh it selfe, but with a Vizzard fairer than its native proportion. 4. The teeth of Vipers are hid within their gummes,
Hypocrisy masketh it self, but with a Vizard Fairer than its native proportion. 4. The teeth of Vipers Are hid within their gums,
n1 vvz pn31 n1, cc-acp p-acp dt n1 jc cs po31 j-jn n1. crd dt n2 pp-f n2 vbr vvn p-acp po32 n2,
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but when they close them they presse forth poyson:
but when they close them they press forth poison:
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such is the dissembled yet dangerous malice of the wicked. 5. The Vipers when they have bitten a man, hasten to the waters;
such is the dissembled yet dangerous malice of the wicked. 5. The Vipers when they have bitten a man, hasten to the waters;
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the fittest embleme of the rest to hypocrisie, but chiefly appliable to the Pharisees, who had their Baptismata, their frequent Washings.
the Fittest emblem of the rest to hypocrisy, but chiefly appliable to the Pharisees, who had their Baptismata, their frequent Washings.
dt js n1 pp-f dt n1 p-acp n1, cc-acp av-jn j p-acp dt np2, r-crq vhd po32 fw-la, po32 j n2-vvg.
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The Ʋse of this may be double to us: 1. For our deep humiliation, when wee take notice what naturally we are.
The Ʋse of this may be double to us: 1. For our deep humiliation, when we take notice what naturally we Are.
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2. For our serious tryall, that we would examine our selves whether we still be so.
2. For our serious trial, that we would examine our selves whither we still be so.
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II. Observ. That the consideration of this condition is a motive to Repentance.
II Observation That the consideration of this condition is a motive to Repentance.
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Men are therefore more slacke to repent, because they know not sinne, and the nature of sin:
Men Are Therefore more slack to Repent, Because they know not sin, and the nature of since:
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they see not how odious, how poysonous, how miserable they are, and therefore being not sicke, have no care to seek a Physitian;
they see not how odious, how poisonous, how miserable they Are, and Therefore being not sick, have no care to seek a physician;
pns32 vvb xx c-crq j, c-crq j, c-crq j pns32 vbr, cc av vbg xx j, vhb dx n1 pc-acp vvi dt n1;
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but if we were truely acquainted with our selves, how much we are diseased, it would be a strong motive to repent, that we might be healed.
but if we were truly acquainted with our selves, how much we Are diseased, it would be a strong motive to Repent, that we might be healed.
cc-acp cs pns12 vbdr av-j vvn p-acp po12 n2, c-crq av-d pns12 vbr vvn, pn31 vmd vbi dt j n1 pc-acp vvi, cst pns12 vmd vbi vvn.
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Ʋse. Let us be much in this meditation, and often cast our selves upon those thoughts and observations, that wee may be truely, kindly, seasonably humbled.Ʋse. Let us be much in this meditation, and often cast our selves upon those thoughts and observations, that we may be truly, kindly, seasonably humbled.
n1. vvb pno12 vbi d p-acp d n1, cc av vvd po12 n2 p-acp d n2 cc n2, cst pns12 vmb vbi av-j, av-j, av-j vvn.
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3. The Baptist discovers this consideration, to that end, that he might move them to repentance.
3. The Baptist discovers this consideration, to that end, that he might move them to Repentance.
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But it seems too bitter an application; it might rather exasperate than amend: nay, there was much wisdome in Saint Johns zeale; some must bee so handled:
But it seems too bitter an application; it might rather exasperate than amend: nay, there was much Wisdom in Saint Johns zeal; Some must be so handled:
p-acp pn31 vvz av j dt n1; pn31 vmd av-c vvi cs vvi: uh-x, pc-acp vbds d n1 p-acp n1 np1 n1; d vmb vbi av vvn:
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therefore our Saviour also deals roughly with this kind of men; Serpents, generations of Vipers, Matth. 23.33. A thorne fetches blood when t'is rudely handled, but a nettle stings most, unlesse we presse it hard:
Therefore our Saviour also deals roughly with this kind of men; Serpents, generations of Vipers, Matthew 23.33. A thorn Fetches blood when It is rudely handled, but a nettle stings most, unless we press it hard:
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These were nettles, and were selfe conceited of their holinesse, and proudly domineered; therefore he is not more conscionable than wise, in that application.
These were nettles, and were self conceited of their holiness, and proudly domineered; Therefore he is not more conscionable than wise, in that application.
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Ʋse. It is sometimes sit to speak rough words, when the hearers conscience is not tender.Ʋse. It is sometime fit to speak rough words, when the hearers conscience is not tender.
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Wee must learne that wisedome, both to observe and apply, when wee meet with a Pharisee or Sadducee, to deale as John Baptist did, plainly and to the Conscience.
we must Learn that Wisdom, both to observe and apply, when we meet with a Pharisee or Sadducee, to deal as John Baptist did, plainly and to the Conscience.
pns12 vmb vvi d n1, av-d pc-acp vvi cc vvi, c-crq pns12 vvb p-acp dt np1 cc np1, pc-acp vvi p-acp np1 np1 vdd, av-j cc p-acp dt n1.
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2. The second Argument is from their unsensiblenes of danger, which I most intended to spend this time upon;
2. The second Argument is from their unsensibleness of danger, which I most intended to spend this time upon;
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in the latter words of the seventh Verse: Who hath warned you to fly from the wrath to come?
in the latter words of the seventh Verse: Who hath warned you to fly from the wrath to come?
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There is not the same sense of these words among all Expositors; 1. Some thinke them an Admiration: What new thing is this! What strange sudden change!
There is not the same sense of these words among all Expositors; 1. some think them an Admiration: What new thing is this! What strange sudden change!
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that I see Pharisees comming to my Baptisme! Who hath warned you? 2. Some think it a doubtfull expression, mixed of admiration and suspicion.
that I see Pharisees coming to my Baptism! Who hath warned you? 2. some think it a doubtful expression, mixed of admiration and suspicion.
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Are yee likewise come to my Bagtisme? whether are ye sincere? whether are yee serious? Who hath warned you?
are ye likewise come to my Bagtisme? whither Are you sincere? whither Are ye serious? Who hath warned you?
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3. Some think it a voice of Terrour:
3. some think it a voice of Terror:
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Doe ye think to escape, because ye come now to my Baptisme? Who hath warned you? Who hath directed you in this course? Yee cannot bee able to flye from the wrath to come.
Do you think to escape, Because you come now to my Baptism? Who hath warned you? Who hath directed you in this course? Ye cannot be able to fly from the wrath to come.
vdb pn22 vvb pc-acp vvi, c-acp pn22 vvb av p-acp po11 n1? r-crq vhz vvn pn22? r-crq vhz vvn pn22 p-acp d n1? pn22 vmbx vbi j pc-acp vvi p-acp dt n1 pc-acp vvi.
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4. But leaving these to the approbation of such as like them; I rather conceive it to be a voice of denyall:
4. But leaving these to the approbation of such as like them; I rather conceive it to be a voice of denial:
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Who hath warned you? That is, None hath warned you; or, you are not warned.
Who hath warned you? That is, None hath warned you; or, you Are not warned.
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You come to my Baptisme formally, hypocritically;
You come to my Baptism formally, hypocritically;
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but you continue Hypocrites, and apprehend not the danger ye are in, nor how yee may escape it;
but you continue Hypocrites, and apprehend not the danger you Are in, nor how ye may escape it;
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ye are not sensible of flying from the wrath to come. There is a little difficulty in the reading of the words:
you Are not sensible of flying from the wrath to come. There is a little difficulty in the reading of the words:
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NONLATINALPHABET. There is a double ellipsis, NONLATINALPHABET for NONLATINALPHABET: and the other this: NONLATINALPHABET; for NONLATINALPHABET; as the word is used by Saint Peter, 2 Pet. 1.4. NONLATINALPHABET. But the sense I have given;
. There is a double ellipsis, for: and the other this:; for; as the word is used by Saint Peter, 2 Pet. 1.4.. But the sense I have given;
. pc-acp vbz dt j-jn n1, p-acp: cc dt n-jn d:; p-acp; c-acp dt n1 vbz vvn p-acp n1 np1, crd np1 crd.. p-acp dt n1 pns11 vhb vvn;
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2308
hee exhorts them to repent by consideration of that wrath which they were not sensible to fly from.
he exhorts them to Repent by consideration of that wrath which they were not sensible to fly from.
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And according to this interpretation, the observations I would take out for your use, are these foure.
And according to this Interpretation, the observations I would take out for your use, Are these foure.
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I. That there is wrath to come. II. That the wrath to come may be fled from. III. That wicked men are unsensible both of wrath, and flying from it.
I. That there is wrath to come. II That the wrath to come may be fled from. III. That wicked men Are unsensible both of wrath, and flying from it.
np1 cst pc-acp vbz n1 pc-acp vvi. crd cst dt n1 pc-acp vvi vmb vbi vvn p-acp. np1. cst j n2 vbr j av-d pp-f n1, cc vvg p-acp pn31.
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IV. That to be sensible of both these, is an argument of Repentance. I. Observ. That there is wrath to come.
IV. That to be sensible of both these, is an argument of Repentance. I. Observation That there is wrath to come.
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By wrath in this place we understand the judgement of God offended and wrathfull, and the effects whereby divine wrath is manifested;
By wrath in this place we understand the judgement of God offended and wrathful, and the effects whereby divine wrath is manifested;
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so the word is used to signifie in many Scriptures. Rom. 2.5. Thou treasurest up wrath against the day of wrath, and revelation of the righteous judgement of God. Ephes. 5.6. Col. 3.6. The Wrath of God comes on the children of disobedience.
so the word is used to signify in many Scriptures. Rom. 2.5. Thou treasurest up wrath against the day of wrath, and Revelation of the righteous judgement of God. Ephesians 5.6. Col. 3.6. The Wrath of God comes on the children of disobedience.
av dt n1 vbz vvn pc-acp vvi p-acp d n2. np1 crd. pns21 vv2 p-acp n1 p-acp dt n1 pp-f n1, cc n1 pp-f dt j n1 pp-f np1. np1 crd. np1 crd. dt n1 pp-f np1 vvz p-acp dt n2 pp-f n1.
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But how wrath may be said to bee in God, seeing in God is no passion, will bee worthy of explication.
But how wrath may be said to be in God, seeing in God is no passion, will be worthy of explication.
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Wee may conclude this first rule, That God is more displeased with sinne than man is or can be.
we may conclude this First Rule, That God is more displeased with sin than man is or can be.
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He cannot endure it, as the Prophet speakes, Thou art of purer eyes than to behold evill,
He cannot endure it, as the Prophet speaks, Thou art of Purer eyes than to behold evil,
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and canst not looke on iniquity, Hab. 1.13. Yet this second rule is as true, That there is no passion in God.and Canst not look on iniquity, Hab. 1.13. Yet this second Rule is as true, That there is no passion in God.
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Wee must therefore finde wrath to bee in God in another manner than it is in man:
we must Therefore find wrath to be in God in Another manner than it is in man:
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2319
in him only in regard of the similitude of effect;
in him only in regard of the similitude of Effect;
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so the Schoole distinguisheth of Ira afficiens, and efficiens: In man is ira afficiens, we are changed and perturbed with our indignation;
so the School Distinguisheth of Ira afficiens, and Efficients: In man is ira afficiens, we Are changed and perturbed with our Indignation;
av dt n1 vvz pp-f fw-la fw-fr, cc n1: p-acp n1 vbz fw-la fw-fr, pns12 vbr vvn cc j-vvn p-acp po12 n1;
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but in God is ira efficiens, hee doth the same as wee, but without changes, without perturbation:
but in God is ira Efficients, he does thee same as we, but without changes, without perturbation:
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2322
So the Lunary Rain-bow is not affected with colours as the Solar is.
So the Lunary Rainbow is not affected with colours as the Solar is.
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There is a conclusion in some Schoolemen, That no affection or operation that essentially includes imperfection can properly be attributed to God;
There is a conclusion in Some Schoolmen, That no affection or operation that essentially includes imperfection can properly be attributed to God;
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but if the imperfection be accidentall, and therefore separable, it may:
but if the imperfection be accidental, and Therefore separable, it may:
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so that when the imperfection is severed from it, it may be said to bee in God.
so that when the imperfection is severed from it, it may be said to be in God.
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Now a passion may two waies be said to be evill: 1. From the very kind of it,
Now a passion may two ways be said to be evil: 1. From the very kind of it,
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when the object imports it evill: so envie is;
when the Object imports it evil: so envy is;
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and therefore envie cannot bee found in perfection it selfe. 2. According to the quantity of it,
and Therefore envy cannot be found in perfection it self. 2. According to the quantity of it,
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when it is too much, or too little; so anger may be evill, and so not in God:
when it is too much, or too little; so anger may be evil, and so not in God:
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but because that evill is accidentall, and anger may bee separated either from defect or excesse;
but Because that evil is accidental, and anger may be separated either from defect or excess;
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as it is so severed, it may be said of God, and that either primarily or secondarily: 1. Primarily, The wrath of God is no more than voluntas puniendi, Gods will to punish. 2. Secondarile, it is the punishment it selfe;
as it is so severed, it may be said of God, and that either primarily or secondarily: 1. Primarily, The wrath of God is no more than Voluntas puniendi, God's will to Punish. 2. Secondarile, it is the punishment it self;
c-acp pn31 vbz av vvn, pn31 vmb vbi vvn pp-f np1, cc cst d av-j cc av-j: crd av-j, dt n1 pp-f np1 vbz av-dx av-dc cs fw-fr fw-la, n2 vmb pc-acp vvi. crd j, pn31 vbz dt n1 pn31 n1;
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so that now wee finde, both, 1. Wrath in God, 2. Wrath from God. Both which are joyned by the Prophet, Jerem. 7.19.
so that now we find, both, 1. Wrath in God, 2. Wrath from God. Both which Are joined by the Prophet, Jeremiah 7.19.
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Do they provoke mee to Anger, saith the Lord? Doe they not provoke themselves, to the confusion of their owne faces? Yet God still remaines the same, without alteration,Do they provoke me to Anger, Says the Lord? Do they not provoke themselves, to the confusion of their own faces? Yet God still remains the same, without alteration,
vdb pns32 vvi pno11 p-acp n1, vvz dt n1? vdb pns32 xx vvi px32, p-acp dt n1 pp-f po32 d n2? av np1 av vvz dt d, p-acp n1,
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as that acute and subtle Docter Jackson after his large mathematicall demonstration of his hologónie, the circular figure, hath very divinely expressed it:
as that acute and subtle Doctor Jackson After his large mathematical demonstration of his hologónie, the circular figure, hath very divinely expressed it:
c-acp cst j cc j n1 np1 p-acp po31 j j n1 pp-f po31 vvi, dt j-jn n1, vhz av av-jn vvn pn31:
(20) sermon (DIV2)
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2335
Hee is most loving, yet never moved with love, because hee is eternally wholly love:
He is most loving, yet never moved with love, Because he is eternally wholly love:
pns31 vbz av-ds j-vvg, av av-x vvn p-acp n1, c-acp pns31 vbz av-j av-jn vvi:
(20) sermon (DIV2)
471
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2336
He is most jealous of his glory, and a revenger of iniquity most severe, yet never moved with jealousie,
He is most jealous of his glory, and a revenger of iniquity most severe, yet never moved with jealousy,
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(20) sermon (DIV2)
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yet never passionate in revenge, because to such as provoke his punitive justice, he is eternally severity, and Revenge it selfe.
yet never passionate in revenge, Because to such as provoke his punitive Justice, he is eternally severity, and Revenge it self.
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(20) sermon (DIV2)
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To apply the explication to the mind of the place; Saint John means the declaration of Gods wrath, not present, but future;
To apply the explication to the mind of the place; Saint John means the declaration of God's wrath, not present, but future;
p-acp vvi dt n1 p-acp dt n1 pp-f dt n1; n1 np1 vvz dt n1 pp-f npg1 n1, xx j, cc-acp j-jn;
(20) sermon (DIV2)
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and may note, both the destruction of their City, and more principally, eternall damnation, which is elsewhere plainely called, Wrath to come, 1 Thes. 1.10.
and may note, both the destruction of their city, and more principally, Eternal damnation, which is elsewhere plainly called, Wrath to come, 1 Thebes 1.10.
cc vmb vvi, d dt n1 pp-f po32 n1, cc av-dc av-j, j n1, r-crq vbz av av-j vvn, n1 pc-acp vvi, crd np1 crd.
(20) sermon (DIV2)
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2340
So that when we say, There is wrath to come, wee understand, that God may be offended,
So that when we say, There is wrath to come, we understand, that God may be offended,
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(20) sermon (DIV2)
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and may have a store both of temporall judgements and eternall, which may fall upon us.
and may have a store both of temporal Judgments and Eternal, which may fallen upon us.
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(20) sermon (DIV2)
471
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2342
Having thus cleared it, let us see it proved. That there is wrath to come, it appeares,
Having thus cleared it, let us see it proved. That there is wrath to come, it appears,
vhg av vvn pn31, vvb pno12 vvi pn31 vvd. cst pc-acp vbz n1 pc-acp vvi, pn31 vvz,
(20) sermon (DIV2)
472
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2343
1. From the very beeing of sinne, for there is a suitablenesse in sinne unto judgement.
1. From the very being of sin, for there is a suitableness in sin unto judgement.
crd p-acp dt j vbg pp-f n1, p-acp pc-acp vbz dt n1 p-acp n1 p-acp n1.
(20) sermon (DIV2)
473
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2344
You know there will be a Storme when the Vapours are exhaled, and Clouds have been long gathering.
You know there will be a Storm when the Vapours Are exhaled, and Clouds have been long gathering.
pn22 vvb a-acp vmb vbi dt n1 c-crq dt n2 vbr vvd, cc n2 vhb vbn av-j vvg.
(20) sermon (DIV2)
473
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2345
Sinne is the seed of wrath, and judgement is then sowen, when sinne is committed,
Sin is the seed of wrath, and judgement is then sown, when sin is committed,
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(20) sermon (DIV2)
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therefore, though the seed may for a while lye covered in the ground, yet the Harvest will come at length,
Therefore, though the seed may for a while lie covered in the ground, yet the Harvest will come At length,
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(20) sermon (DIV2)
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and when the sinner is ripned, he is cut downe.
and when the sinner is ripened, he is Cut down.
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(20) sermon (DIV2)
473
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2348
2. It appeares from Gods truth, for God hath threatned wrath, and Gods threatnings are not in vaine.
2. It appears from God's truth, for God hath threatened wrath, and God's threatenings Are not in vain.
crd pn31 vvz p-acp npg1 n1, c-acp np1 vhz vvn n1, cc ng1 n2-vvg vbr xx p-acp j.
(20) sermon (DIV2)
474
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2349
There was a severe doome against Jezabel, and the threat had Truth in it, and therefore,
There was a severe doom against Jezebel, and the threat had Truth in it, and Therefore,
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(20) sermon (DIV2)
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2350
though the painted Strumpet frolickt away her time, as not expecting it, yet at the set time, the wrath came;
though the painted Strumpet frolicked away her time, as not expecting it, yet At the Set time, the wrath Come;
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(20) sermon (DIV2)
474
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2351
as Jehu the conquerour made the observation of it when his servants returned in with the news, that the dogs had eaten her:
as Jehu the conqueror made the observation of it when his Servants returned in with the news, that the Dogs had eaten her:
c-acp np1 dt n1 vvd dt n1 pp-f pn31 c-crq po31 n2 vvn p-acp p-acp dt n1, cst dt n2 vhd vvn pno31:
(20) sermon (DIV2)
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This is the word of the Lord, which hee spake by Elijah the Tishbite, In the portion of Jezreel, dogs shall eate the flesh of Jezabel, 2 Kings 9.36. There are threatnings of wrath every where in Scripture scattered against sin, and shall come to passe because God is true.
This is the word of the Lord, which he spoke by Elijah the Tishbite, In the portion of Jezrael, Dogs shall eat the Flesh of Jezebel, 2 Kings 9.36. There Are threatenings of wrath every where in Scripture scattered against since, and shall come to pass Because God is true.
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(20) sermon (DIV2)
474
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3. That there is wrath to come, appeares from Gods equity, for men are not ever punished here,
3. That there is wrath to come, appears from God's equity, for men Are not ever punished Here,
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(20) sermon (DIV2)
475
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or not for the present, therefore there must bee a time of account and retribution.
or not for the present, Therefore there must be a time of account and retribution.
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(20) sermon (DIV2)
475
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2355
We see oft that wicked men, that monsters live pleasurably, and dye unplagued, but the equall justice of God will not suffer them to escape scot-free,
We see oft that wicked men, that monsters live pleasurably, and die unplagued, but the equal Justice of God will not suffer them to escape Scot free,
pns12 vvb av d j n2, cst n2 vvb av-j, cc vvi j, cc-acp dt j-jn n1 pp-f np1 vmb xx vvi pno32 pc-acp vvi j,
(20) sermon (DIV2)
475
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2356
therfore where there is not a present rod, there must be future wrath. 4. And lastly, it is evident from Gods glory, for hee is not onely just,
Therefore where there is not a present rod, there must be future wrath. 4. And lastly, it is evident from God's glory, for he is not only just,
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(20) sermon (DIV2)
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but will have the glory of his justice, and will manifest his equitie.
but will have the glory of his Justice, and will manifest his equity.
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(20) sermon (DIV2)
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2358
Wee wonder at Gods dealing for the present, therefore there must bee a time of separating.
we wonder At God's dealing for the present, Therefore there must be a time of separating.
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(20) sermon (DIV2)
476
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2359
Haply our steps may wel-nigh slip, and wee may bee envious at the foolish, when wee see the prosperity of the wicked;
Haply our steps may Wellnigh slip, and we may be envious At the foolish, when we see the Prosperity of the wicked;
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(20) sermon (DIV2)
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and may bee ready foolishly to question and repine;
and may be ready foolishly to question and repine;
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(20) sermon (DIV2)
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2361
How doth God know? Is there knowledge in the most high? Behold, these are the ungodly who prosper in the world, who encrease in riches.
How does God know? Is there knowledge in the most high? Behold, these Are the ungodly who prosper in the world, who increase in riches.
q-crq vdz np1 vvi? vbz pc-acp n1 p-acp dt av-ds j? vvb, d vbr dt j q-crq vvb p-acp dt n1, r-crq vvb p-acp n2.
(20) sermon (DIV2)
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2362
But let us goe into the Sanctuary of God, and understand their end, then we shall find them set in slippery places, brought into desolation as in a moment, and utterly consumed with terrors:
But let us go into the Sanctuary of God, and understand their end, then we shall find them Set in slippery places, brought into desolation as in a moment, and utterly consumed with terrors:
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(20) sermon (DIV2)
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for God will at length bee glorified in the equity of his proceedings, and in mens notice of that equity.
for God will At length be glorified in the equity of his proceedings, and in men's notice of that equity.
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(20) sermon (DIV2)
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This may be usefull to us in a double notion.
This may be useful to us in a double notion.
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(20) sermon (DIV2)
477
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Ʋse. 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government.Ʋse. 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government.
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(20) sermon (DIV2)
478
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Men are ready to dispute, as Pompey did in the Gardens of Chrysippus after the losse at Pharsalia, Whether there be a Providence.
Men Are ready to dispute, as Pompey did in the Gardens of Chrysippus After the loss At Pharsalia, Whither there be a Providence.
n2 vbr j pc-acp vvi, c-acp np1 vdd p-acp dt n2 pp-f np1 p-acp dt n1 p-acp np1, cs pc-acp vbi dt n1.
(20) sermon (DIV2)
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2367
When we see men thrive by injustice, and prosper in their evill courses; and others that feare God, and live holily make themselves a prey;
When we see men thrive by injustice, and prosper in their evil courses; and Others that Fear God, and live holily make themselves a prey;
c-crq pns12 vvb n2 vvi p-acp n1, cc vvi p-acp po32 j-jn n2; cc n2-jn cst vvb np1, cc vvi av-j vvi px32 dt n1;
(20) sermon (DIV2)
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2368
we wonder that God endures those, and forgets these: but cease to wonder, for, there is wrath to come.
we wonder that God endures those, and forgets these: but cease to wonder, for, there is wrath to come.
pns12 vvb cst np1 vvz d, cc vvz d: cc-acp vvb pc-acp vvi, c-acp, a-acp vbz n1 pc-acp vvi.
(20) sermon (DIV2)
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2369
Some busie servants that would be wiser than their Master, may forwardly desire and urge it;
some busy Servants that would be Wiser than their Master, may forwardly desire and urge it;
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(20) sermon (DIV2)
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Master, there are Tares, wilt thou that wee goe and gather them up? But what is the answer? Nay: lest while yee gather up the Tares, yee root up also the Wheat with them, let both grow together untill the Harvest, Master, there Are Tares, wilt thou that we go and gather them up? But what is the answer? Nay: lest while ye gather up the Tares, ye root up also the Wheat with them, let both grow together until the Harvest,
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(20) sermon (DIV2)
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and in the time of the Harvest, I will say to the Reapers, gather ye together first the Tares,
and in the time of the Harvest, I will say to the Reapers, gather you together First the Tares,
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(20) sermon (DIV2)
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and binde them in bundles to burne them, Matth. 13.28, 29, 30. Fret not, but wayte upon Gods time.and bind them in bundles to burn them, Matthew 13.28, 29, 30. Fret not, but wait upon God's time.
cc vvi pno32 p-acp n2 pc-acp vvi pno32, np1 crd, crd, crd vvb xx, cc-acp vvi p-acp ng1 n1.
(20) sermon (DIV2)
478
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2373
It was the madnesse of the Anabaptists of Munster, that they would purge the world in a frantick fit,
It was the madness of the Anabaptists of Munster, that they would purge the world in a frantic fit,
pn31 vbds dt n1 pp-f dt np1 pp-f np1, cst pns32 vmd vvi dt n1 p-acp dt j n1,
(20) sermon (DIV2)
478
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2374
and put to the sword, all the wicked upon earth;
and put to the sword, all the wicked upon earth;
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(20) sermon (DIV2)
478
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2375
but Gods wisdome and method is otherwise, hee will not at all acquit, but hee defers the execution to a fitter day, and then wrath will come;
but God's Wisdom and method is otherwise, he will not At all acquit, but he defers the execution to a fitter day, and then wrath will come;
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(20) sermon (DIV2)
478
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2376
the Tares shall bee bound in bundles for the fire. Ʋse. 2. Let us beleeve this truth, that there is wrath to come:
the Tares shall be bound in bundles for the fire. Ʋse. 2. Let us believe this truth, that there is wrath to come:
dt n2 vmb vbi vvn p-acp n2 p-acp dt n1. n1. crd vvb pno12 vvi d n1, cst pc-acp vbz n1 pc-acp vvi:
(20) sermon (DIV2)
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2377
the not beleeving of this, is cause of much unevennesse, of much profanenesse, of much carnall security in our lives.
the not believing of this, is cause of much unevenness, of much profaneness, of much carnal security in our lives.
cs xx vvg pp-f d, vbz n1 pp-f d n1, pp-f d n1, pp-f d j n1 p-acp po12 n2.
(20) sermon (DIV2)
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2378
But if we did truly beleeve it, it would beget a profitable feare;
But if we did truly believe it, it would beget a profitable Fear;
p-acp cs pns12 vdd av-j vvi pn31, pn31 vmd vvi dt j n1;
(20) sermon (DIV2)
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2379
which I would also exhort unto, a feare of temporall judgements, a feare also of eternall.
which I would also exhort unto, a Fear of temporal Judgments, a Fear also of Eternal.
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(20) sermon (DIV2)
479
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2380
1. Let us feare the wrath of temporall judgements which are threatned and sent of God, that men might feare before him.
1. Let us Fear the wrath of temporal Judgments which Are threatened and sent of God, that men might Fear before him.
crd vvb pno12 vvi dt n1 pp-f j n2 r-crq vbr vvn cc vvn pp-f np1, cst n2 vmd vvi p-acp pno31.
(20) sermon (DIV2)
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2381
When stormes are preparing there is cause to feare, and I see not any reason but that they which have son-like affections should yet tremble.
When storms Are preparing there is cause to Fear, and I see not any reason but that they which have sonlike affections should yet tremble.
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(20) sermon (DIV2)
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2382
Especially when wee apprehend how terrible God is in his wrath here, we shall see cause of feare.
Especially when we apprehend how terrible God is in his wrath Here, we shall see cause of Fear.
av-j c-crq pns12 vvb c-crq j np1 vbz p-acp po31 n1 av, pns12 vmb vvi n1 pp-f n1.
(20) sermon (DIV2)
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2383
Look upon examples of his wrath, how the Lord lookt when hee frowned.
Look upon Examples of his wrath, how the Lord looked when he frowned.
n1 p-acp n2 pp-f po31 n1, c-crq dt n1 vvd c-crq pns31 vvd.
(20) sermon (DIV2)
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2384
When the Inhabitans of the old world had polluted their waies, God was displeased, and wrecks his displeasure upon them with a fearefull tempest, the depths were broken up,
When the Inhabitants of the old world had polluted their ways, God was displeased, and wrecks his displeasure upon them with a fearful tempest, the depths were broken up,
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(20) sermon (DIV2)
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2385
and the windowes of heaven opened, and all creatures living (besides Noah's company) were swallowed of the waters.
and the windows of heaven opened, and all creatures living (beside Noah's company) were swallowed of the waters.
cc dt n2 pp-f n1 vvd, cc d n2 vvg (p-acp npg1 n1) vbdr vvn pp-f dt n2.
(20) sermon (DIV2)
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2386
The cry of Sodoms sinne reacht up unto heaven, & pierced the eares of God,
The cry of Sodom's sin reached up unto heaven, & pierced the ears of God,
dt n1 pp-f ng1 n1 vvd a-acp p-acp n1, cc vvd dt n2 pp-f np1,
(20) sermon (DIV2)
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2387
and moved him to such indignation, that hee consumes them with an intermingled shower of fire and brimstone,
and moved him to such Indignation, that he consumes them with an intermingled shower of fire and brimstone,
cc vvd pno31 p-acp d n1, cst pns31 vvz pno32 p-acp dt vvn n1 pp-f n1 cc n1,
(20) sermon (DIV2)
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2388
and beats downe the Inhabitants together with their habitations, Sodom and the adjoyning Cities.
and beats down the Inhabitants together with their habitations, Sodom and the adjoining Cities.
cc vvz a-acp dt n2 av p-acp po32 n2, np1 cc dt vvg n2.
(20) sermon (DIV2)
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2389
We judge of the rage and fury of a tempest that is past, by the Ship-wrack that is made,
We judge of the rage and fury of a tempest that is past, by the Shipwreck that is made,
pns12 vvb pp-f dt n1 cc n1 pp-f dt n1 cst vbz j, p-acp dt n1 cst vbz vvn,
(20) sermon (DIV2)
480
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2390
when we see the floating carcasses of drowned men, the broken ribs of the torn vessell, the forsaken goods here & there scattered upon the sands;
when we see the floating carcases of drowned men, the broken ribs of the torn vessel, the forsaken goods hear & there scattered upon the sands;
c-crq pns12 vvb dt j-vvg n2 pp-f j-vvn n2, dt j-vvn n2 pp-f dt vvn n1, dt j-vvn n2-j vvb cc a-acp vvn p-acp dt n2;
(20) sermon (DIV2)
480
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2391
so hath God been pleased to let us see the fury of his wrath, in the stroaks that have bin laid thick & heavie upon former offenders.
so hath God been pleased to let us see the fury of his wrath, in the Strokes that have been laid thick & heavy upon former offenders.
av vhz np1 vbn vvn pc-acp vvi pno12 vvi dt n1 pp-f po31 n1, p-acp dt n2 cst vhb vbn vvn j cc j p-acp j n2.
(20) sermon (DIV2)
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2392
When the people had danced about their calfe, the Lord speakes, as impatient of the delay of his revenge;
When the people had danced about their calf, the Lord speaks, as impatient of the Delay of his revenge;
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(20) sermon (DIV2)
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2393
Let mee alone, that my wrath may wexe hot against them, and that I may consume them: Let me alone, that my wrath may wax hight against them, and that I may consume them:
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(20) sermon (DIV2)
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2394
As if he boyled in the heat of his rage, & would not be quiet till they had felt what it was to offend their God.
As if he boiled in the heat of his rage, & would not be quiet till they had felt what it was to offend their God.
c-acp cs pns31 j-vvn p-acp dt n1 pp-f po31 n1, cc vmd xx vbi j-jn c-acp pns32 vhd vvn r-crq pn31 vbds pc-acp vvi po32 n1.
(20) sermon (DIV2)
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2395
At another time, when the people complained, the Lord was displeased, and his anger was kindled,
At Another time, when the people complained, the Lord was displeased, and his anger was kindled,
p-acp j-jn n1, c-crq dt n1 vvd, dt n1 vbds vvn, cc po31 n1 vbds vvn,
(20) sermon (DIV2)
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2396
and the fire of the Lord burnt among them, and consumed them, or, did eat among them,
and the fire of the Lord burned among them, and consumed them, or, did eat among them,
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(20) sermon (DIV2)
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as the Hebrew bears it, Num. 11.1.
as the Hebrew bears it, Num. 11.1.
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(20) sermon (DIV2)
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God did devoure them in his anger, and as wee shall see after a great fire which hath consumed a building, some rubbish,
God did devour them in his anger, and as we shall see After a great fire which hath consumed a building, Some rubbish,
np1 vdd vvi pno32 p-acp po31 n1, cc c-acp pns12 vmb vvi p-acp dt j n1 r-crq vhz vvn dt n1, d n1,
(20) sermon (DIV2)
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and here and there some pieces of timber halfe consumed to ashes, and made blacke with the flame,
and Here and there Some Pieces of timber half consumed to Ashes, and made black with the flame,
cc av cc a-acp d n2 pp-f n1 av-jn vvn p-acp n2, cc vvd j-jn p-acp dt n1,
(20) sermon (DIV2)
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as remaining monuments of that cruell and mercilesse Element;
as remaining monuments of that cruel and merciless Element;
c-acp vvg n2 pp-f d j cc j n1;
(20) sermon (DIV2)
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so the wrath of God brought such destruction, that a monument of it was left in the name of the place, ver. 3. it was called NONLATINALPHABET which comes of NONLATINALPHABET He burnt:
so the wrath of God brought such destruction, that a monument of it was left in the name of the place, ver. 3. it was called which comes of He burned:
av dt n1 pp-f np1 vvd d n1, cst dt n1 pp-f pn31 vbds vvn p-acp dt n1 pp-f dt n1, fw-la. crd pn31 vbds vvn r-crq vvz pp-f pns31 vvd:
(20) sermon (DIV2)
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to signifie to us an example of severe revenge upon the provocation of almighty God. Observe how Moses sets it forth in his case, Deut. 3.26. The Lord was wroth with mee for your sakes, and would not heare mee;
to signify to us an Exampl of severe revenge upon the provocation of almighty God. Observe how Moses sets it forth in his case, Deuteronomy 3.26. The Lord was wroth with me for your sakes, and would not hear me;
pc-acp vvi p-acp pno12 dt n1 pp-f j n1 p-acp dt n1 pp-f j-jn np1. vvb c-crq np1 vvz pn31 av p-acp po31 n1, np1 crd. dt n1 vbds j p-acp pno11 p-acp po22 n2, cc vmd xx vvi pno11;
(20) sermon (DIV2)
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but said, let it suffice thee, speake no more unto mee of this matter. It is not a small matter to have God offended;but said, let it suffice thee, speak no more unto me of this matter. It is not a small matter to have God offended;
cc-acp vvd, vvb pn31 vvi pno21, vvb av-dx dc p-acp pno11 pp-f d n1. pn31 vbz xx dt j n1 pc-acp vhi np1 vvn;
(20) sermon (DIV2)
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Moses had that priviledge to speake to the Almighty face to face;Moses had that privilege to speak to the Almighty face to face;
np1 vhd d n1 pc-acp vvi p-acp dt j-jn n1 p-acp n1;
(20) sermon (DIV2)
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wee would have thought if Moses should prefer a suite, hee might bee sure to speed;
we would have Thought if Moses should prefer a suit, he might be sure to speed;
pns12 vmd vhi vvn cs np1 vmd vvi dt n1, pns31 vmd vbi j pc-acp vvi;
(20) sermon (DIV2)
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but wee see, God speakes to Moses as if hee did not know him, but will not grant his request for entring Canaan;
but we see, God speaks to Moses as if he did not know him, but will not grant his request for entering Canaan;
cc-acp pns12 vvb, np1 vvz p-acp np1 c-acp cs pns31 vdd xx vvi pno31, cc-acp vmb xx vvi po31 n1 p-acp vvg np1;
(20) sermon (DIV2)
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let it suffice, speake no more.let it suffice, speak no more.
vvb pn31 vvi, vvb av-dx av-dc.
(20) sermon (DIV2)
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If we reade in Deut. 4.21, 22, 23. how Moses works upon it, how he aggravates the displeasure against himselfe, wee cannot but deeply conceive what a thing it is, to bee sensible that God is displeased with us.
If we read in Deuteronomy 4.21, 22, 23. how Moses works upon it, how he aggravates the displeasure against himself, we cannot but deeply conceive what a thing it is, to be sensible that God is displeased with us.
cs pns12 vvb p-acp np1 crd, crd, crd c-crq np1 vvz p-acp pn31, c-crq pns31 vvz dt n1 p-acp px31, pns12 vmbx p-acp av-jn vvb r-crq dt n1 pn31 vbz, pc-acp vbi j cst np1 vbz vvn p-acp pno12.
(20) sermon (DIV2)
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The sword, or scarcity, or pestilence, are terrible things in themselves;
The sword, or scarcity, or pestilence, Are terrible things in themselves;
dt n1, cc n1, cc n1, vbr j n2 p-acp px32;
(20) sermon (DIV2)
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but oh let us apprehend what it were to have one of these, or a farre more light and easie judgement sent among us in anger.
but o let us apprehend what it were to have one of these, or a Far more Light and easy judgement sent among us in anger.
cc-acp uh vvb pno12 vvi r-crq pn31 vbdr pc-acp vhi crd pp-f d, cc dt av-j av-dc j cc j n1 vvn p-acp pno12 p-acp n1.
(20) sermon (DIV2)
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O Lord (saith David) rebuke mee not in thine anger, neither chasten me in in thy hot displeasure, Psal. 6.1. Hee seems more to feare the wrath than the judgement:Oh Lord (Says David) rebuke me not in thine anger, neither chasten me in in thy hight displeasure, Psalm 6.1. He seems more to Fear the wrath than the judgement:
uh n1 (vvz np1) vvb pno11 xx p-acp po21 n1, av-dx vvi pno11 p-acp p-acp po21 j n1, np1 crd. pns31 vvz dc pc-acp vvi dt n1 cs dt n1:
(20) sermon (DIV2)
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If I bee rebuked, if chastned, yet oh let it not bee in displeasure; That I may bee able to beare, This I cannot.
If I be rebuked, if chastened, yet o let it not be in displeasure; That I may be able to bear, This I cannot.
cs pns11 vbb vvn, cs vvn, av uh vvb pn31 xx vbi p-acp n1; cst pns11 vmb vbi j pc-acp vvi, d pns11 vmbx.
(20) sermon (DIV2)
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Jeremiah prayes in that manner, and with reason:Jeremiah prays in that manner, and with reason:
np1 vvz p-acp d n1, cc p-acp n1:
(20) sermon (DIV2)
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O Lord, correct me not in thine anger, lest thou bring me to nothing, Jerem. 10.24. Let us feare before God, for his wrath will crush us, it will crush us to nothing, it is a fearefull thing to fall into the hands of the living God. Oh Lord, correct me not in thine anger, lest thou bring me to nothing, Jeremiah 10.24. Let us Fear before God, for his wrath will crush us, it will crush us to nothing, it is a fearful thing to fallen into the hands of the living God.
uh n1, vvb pno11 xx p-acp po21 n1, cs pns21 vvb pno11 p-acp pix, np1 crd. vvb pno12 vvi p-acp np1, p-acp po31 n1 vmb vvi pno12, pn31 vmb vvi pno12 pc-acp pix, pn31 vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1.
(20) sermon (DIV2)
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2. Let us feare also the wrath of eternall judgement; That is, truely, properly the wrath to come.
2. Let us Fear also the wrath of Eternal judgement; That is, truly, properly the wrath to come.
crd vvb pno12 vvi av dt n1 pp-f j n1; cst vbz, av-j, av-j dt n1 pc-acp vvi.
(20) sermon (DIV2)
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In other judgements, Gods anger is kindled, in this, his jealousie smokes.
In other Judgments, God's anger is kindled, in this, his jealousy smokes.
p-acp j-jn n2, ng1 n1 vbz vvn, p-acp d, po31 n1 vvz.
(20) sermon (DIV2)
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Other plagues lye heavie upon the backes of Sinners, this, a far heavier burthen will grind them unto dust.
Other plagues lie heavy upon the backs of Sinners, this, a Far Heavier burden will grind them unto dust.
av-jn n2 vvb j p-acp dt n2 pp-f n2, d, dt av-j jc n1 vmb vvi pno32 p-acp n1.
(20) sermon (DIV2)
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2418
When God drinkes to men in punishments, hee makes them pledge him in a bitter cup;
When God drinks to men in punishments, he makes them pledge him in a bitter cup;
c-crq np1 vvz p-acp n2 p-acp n2, pns31 vvz pno32 vvi pno31 p-acp dt j n1;
(20) sermon (DIV2)
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but this is the dregs of the cup of his fury & indignation.
but this is the dregs of the cup of his fury & Indignation.
cc-acp d vbz dt n2 pp-f dt n1 pp-f po31 n1 cc n1.
(20) sermon (DIV2)
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2420
But we may sooner spend a multitude of words, than be able to conceive it fully;
But we may sooner spend a multitude of words, than be able to conceive it Fully;
cc-acp pns12 vmb av-c vvi dt n1 pp-f n2, cs vbi j pc-acp vvi pn31 av-j;
(20) sermon (DIV2)
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and therefore Saint Jude rather leaves it to conceit, than hee will describe it, when hee calls it, The Blacknesse of Darknesse for ever.
and Therefore Saint U^de rather leaves it to conceit, than he will describe it, when he calls it, The Blackness of Darkness for ever.
cc av n1 np1 av vvz pn31 p-acp n1, cs pns31 vmb vvi pn31, c-crq pns31 vvz pn31, dt n1 pp-f n1 c-acp av.
(20) sermon (DIV2)
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2422
Saint Hierom hath a conceited glosse upon those words which David useth to the men of Jabesh Gilead,
Saint Hieronymus hath a conceited gloss upon those words which David uses to the men of Jabesh Gilead,
n1 np1 vhz dt j-vvn n1 p-acp d n2 r-crq np1 vvz p-acp dt n2 pp-f np1 np1,
(20) sermon (DIV2)
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2423
for their sincere kindnesse to their dead Master, 2 Sam. 2.6. The Lord shew kindnesse and truth unto you:
for their sincere kindness to their dead Master, 2 Sam. 2.6. The Lord show kindness and truth unto you:
p-acp po32 j n1 p-acp po32 j n1, crd np1 crd. dt n1 vvb n1 cc n1 p-acp pn22:
(20) sermon (DIV2)
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2424
Misericordiam in praesenti, Veritatem in futuro: Misericordiam in praesenti, Veritatem in futuro:
fw-la p-acp fw-la, fw-la p-acp fw-la:
(20) sermon (DIV2)
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2425
as if the mercy which is shewed here, were but as nothing, but a lye in respect of that reall truth of mercy which shall bee shewed hereafter.
as if the mercy which is showed Here, were but as nothing, but a lie in respect of that real truth of mercy which shall be showed hereafter.
c-acp cs dt n1 r-crq vbz vvn av, vbdr cc-acp c-acp pix, cc-acp dt n1 p-acp n1 pp-f cst j n1 pp-f n1 r-crq vmb vbi vvn av.
(20) sermon (DIV2)
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2426
So the wrath that is here manifested in temporall inflictions, is but a shadow compared with that truth of misery which wicked men shall feele in hell.
So the wrath that is Here manifested in temporal inflictions, is but a shadow compared with that truth of misery which wicked men shall feel in hell.
np1 dt n1 cst vbz av vvn p-acp j n2, vbz p-acp dt n1 vvn p-acp d n1 pp-f n1 r-crq j n2 vmb vvi p-acp n1.
(20) sermon (DIV2)
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2427
Some books have described that condition;
some books have described that condition;
d n2 vhb vvn d n1;
(20) sermon (DIV2)
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2428
I'le not fall upon their labour, but would only desire to leave your separated and retired thoughts sometimes upon that meditation, that you would beleeve there is a wrath to come;
I'll not fallen upon their labour, but would only desire to leave your separated and retired thoughts sometime upon that meditation, that you would believe there is a wrath to come;
pns11|vmb xx vvi p-acp po32 n1, cc-acp vmd av-j vvi pc-acp vvi po22 j-vvn cc j-vvn n2 av p-acp d n1, cst pn22 vmd vvi pc-acp vbz dt n1 pc-acp vvi;
(20) sermon (DIV2)
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that so a profitable kindly feare might be maintained. II. The second observation. That the wrath to come may be fled from.
that so a profitable kindly Fear might be maintained. II The second observation. That the wrath to come may be fled from.
cst av dt j j n1 vmd vbi vvn. crd dt ord n1. cst dt n1 pc-acp vvi vmb vbi vvn p-acp.
(20) sermon (DIV2)
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That wrath may be avoyded, needs no other proofe than that it hath beene; and that proofe, the history of Scripture frequently yeelds us.
That wrath may be avoided, needs no other proof than that it hath been; and that proof, the history of Scripture frequently yields us.
cst n1 vmb vbi vvn, av dx j-jn n1 cs cst pn31 vhz vbn; cc d n1, dt n1 pp-f n1 av-j vvz pno12.
(20) sermon (DIV2)
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Ahab was a wicked man, yet I cannot thinke but his humiliation was sincere, who was so sensible of the threatned wrath, that hee rent his clothes, put sack-cloth on his flesh, fasted, lay in sack-cloth, went softly;Ahab was a wicked man, yet I cannot think but his humiliation was sincere, who was so sensible of the threatened wrath, that he rend his clothes, put Sackcloth on his Flesh, fasted, lay in Sackcloth, went softly;
np1 vbds dt j n1, av pns11 vmbx vvi cc-acp po31 n1 vbds j, r-crq vbds av j pp-f dt j-vvn n1, cst pns31 vvd po31 n2, vvb n1 p-acp po31 n1, vvd, vvd p-acp n1, vvd av-j;
(20) sermon (DIV2)
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2432
however, God accepted it, and tells the Prophet:
however, God accepted it, and tells the Prophet:
c-acp, np1 vvd pn31, cc vvz dt n1:
(20) sermon (DIV2)
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2433
Seest thou how Ahab humbleth himselfe before mee? Beoause he humbleth himselfe, I will not bring the evill in his dayes, 1 King. 21, 29. The King of Ninive found escape by the same way;See thou how Ahab Humbleth himself before me? Beoause he Humbleth himself, I will not bring the evil in his days, 1 King. 21, 29. The King of Nineveh found escape by the same Way;
vv2 pns21 c-crq np1 vvz px31 p-acp pno11? n1 pns31 vvz px31, pns11 vmb xx vvi dt j-jn p-acp po31 n2, crd n1. crd, crd dt n1 pp-f np1 vvd n1 p-acp dt d n1;
(20) sermon (DIV2)
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2434
God saw their works, that they turned from their evill way, and God repented of the evill that hee said hee would doe unto them,
God saw their works, that they turned from their evil Way, and God repented of the evil that he said he would do unto them,
np1 vvd po32 n2, cst pns32 vvd p-acp po32 j-jn n1, cc np1 vvd pp-f dt j-jn cst pns31 vvd pns31 vmd vdi p-acp pno32,
(20) sermon (DIV2)
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2435
and did it not, Jonah 3.10. Whether these were sincere in what they did, comes not to our present question;
and did it not, Jonah 3.10. Whither these were sincere in what they did, comes not to our present question;
cc vdd pn31 xx, np1 crd. cs d vbdr j p-acp r-crq pns32 vdd, vvz xx p-acp po12 j n1;
(20) sermon (DIV2)
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2436
it is enough that wrath was fled from:
it is enough that wrath was fled from:
pn31 vbz av-d d n1 vbds vvn p-acp:
(20) sermon (DIV2)
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2437
but in Josiah we have an instance without that exception, in the return of an answer from Huldah the Prophetesse;
but in Josiah we have an instance without that exception, in the return of an answer from Huldah the Prophetess;
cc-acp p-acp np1 pns12 vhb dt n1 p-acp d n1, p-acp dt n1 pp-f dt n1 p-acp np1 dt n1;
(20) sermon (DIV2)
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2438
Thus saith the Lord, Behold I will bring evill upon this place; Thus Says the Lord, Behold I will bring evil upon this place;
av vvz dt n1, vvb pns11 vmb vvi j-jn p-acp d n1;
(20) sermon (DIV2)
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2439
but because thine heart was tender, and thou didst humble thy selfe before God, behold I will gather thee to thy Fathers,
but Because thine heart was tender, and thou didst humble thy self before God, behold I will gather thee to thy Father's,
cc-acp c-acp po21 n1 vbds j, cc pns21 vdd2 vvi po21 n1 p-acp np1, vvb pns11 vmb vvi pno21 p-acp po21 n2,
(20) sermon (DIV2)
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2440
and thou shalt be gathered to thy grave in peace, neither shall thy eyes see all the evill which I will bring upon this place, 2 Chro. 34.24, 27.28.and thou shalt be gathered to thy grave in peace, neither shall thy eyes see all the evil which I will bring upon this place, 2 Chro 34.24, 27.28.
cc pns21 vm2 vbi vvn p-acp po21 n1 p-acp n1, dx vmb po21 n2 vvb d dt n-jn r-crq pns11 vmb vvi p-acp d n1, crd np1 crd, crd.
(20) sermon (DIV2)
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2441
But besides examples, it may appear upon this ground of reason. Condemnation may bee avoyded, and therefore wrath, therefore judgement:
But beside Examples, it may appear upon this ground of reason. Condemnation may be avoided, and Therefore wrath, Therefore judgement:
p-acp p-acp n2, pn31 vmb vvi p-acp d n1 pp-f n1. n1 vmb vbi vvn, cc av n1, av n1:
(20) sermon (DIV2)
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2442
such as know how to hide themselves under Christ, are refuged:
such as know how to hide themselves under christ, Are refuged:
d c-acp vvb c-crq pc-acp vvi px32 p-acp np1, vbr vvn:
(20) sermon (DIV2)
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2443
for there is no condemnation to them that are in Christ Jesus, and therefore being justified by his blood we shall be saved from wrath through him. Rom. 5.9. for Hee is that Jesus which delivered us from the wrath to come, 1 Thes. 1.10. 1 Thes. 5.9.for there is no condemnation to them that Are in christ jesus, and Therefore being justified by his blood we shall be saved from wrath through him. Rom. 5.9. for He is that jesus which Delivered us from the wrath to come, 1 Thebes 1.10. 1 Thebes 5.9.
p-acp pc-acp vbz dx n1 p-acp pno32 cst vbr p-acp np1 np1, cc av vbg vvn p-acp po31 n1 pns12 vmb vbi vvn p-acp n1 p-acp pno31. np1 crd. p-acp pns31 vbz cst np1 r-crq vvd pno12 p-acp dt n1 pc-acp vvi, crd np1 crd. crd np1 crd.
(20) sermon (DIV2)
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2444
But I need not prove further what is not at all doubted, and therfore may proceed to make it usefull by application.
But I need not prove further what is not At all doubted, and Therefore may proceed to make it useful by application.
p-acp pns11 vvb xx vvi av-j r-crq vbz xx p-acp d vvd, cc av vmb vvi pc-acp vvi pn31 j p-acp n1.
(20) sermon (DIV2)
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2445
Ʋse. 1. That wrath may be fled from, concludes unto us, That the escape of wrath is by flight;Ʋse. 1. That wrath may be fled from, concludes unto us, That the escape of wrath is by flight;
n1. crd cst n1 vmb vbi vvn p-acp, vvz p-acp pno12, cst dt n1 pp-f n1 vbz p-acp n1;
(20) sermon (DIV2)
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2446
our safety is not by standing out, but in running from the storme;
our safety is not by standing out, but in running from the storm;
po12 n1 vbz xx p-acp vvg av, cc-acp p-acp vvg p-acp dt n1;
(20) sermon (DIV2)
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2447
which I rather note to discover their folly who seeke other means of prevention or escape: as namely,
which I rather note to discover their folly who seek other means of prevention or escape: as namely,
r-crq pns11 av-c vvb pc-acp vvi po32 n1 r-crq vvb j-jn n2 pp-f n1 cc n1: c-acp av,
(20) sermon (DIV2)
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2448
1. Such as stand unto their cause, and urge their innocency against the righteous sentence of an unpartiall Judge;
1. Such as stand unto their cause, and urge their innocency against the righteous sentence of an unpartial Judge;
crd d c-acp vvb p-acp po32 n1, cc vvi po32 n1 p-acp dt j n1 pp-f dt j n1;
(20) sermon (DIV2)
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2449
as if they were so guiltlesse, that evill could not come nigh them; or if it did, they might complaine of wrong, rather than beg a redresse.
as if they were so guiltless, that evil could not come High them; or if it did, they might complain of wrong, rather than beg a redress.
c-acp cs pns32 vbdr av j, cst n-jn vmd xx vvi av-j pno32; cc cs pn31 vdd, pns32 vmd vvi pp-f n-jn, av-c cs vvi dt n1.
(20) sermon (DIV2)
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2450
2. Such as upon the same opinion, in stead of confessing themselves guilty, traverse the Indictment (to use the phrase of our law),
2. Such as upon the same opinion, in stead of confessing themselves guilty, traverse the Indictment (to use the phrase of our law),
crd d a-acp p-acp dt d n1, p-acp n1 pp-f vvg px32 j, vvb dt n1 (pc-acp vvi dt n1 pp-f po12 n1),
(20) sermon (DIV2)
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2451
and do make contradiction to it.
and do make contradiction to it.
cc vdb vvi n1 p-acp pn31.
(20) sermon (DIV2)
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2452
3. Such as think the execution of the sentence may be stayed and a reprivall had, by corrupting the seate of Judicature, by bribing of the Judge.
3. Such as think the execution of the sentence may be stayed and a reprieval had, by corrupting the seat of Judicature, by bribing of the Judge.
crd d c-acp vvb dt n1 pp-f dt n1 vmb vbi vvn cc dt n1 vhd, p-acp vvg dt n1 pp-f n1, p-acp vvg pp-f dt n1.
(20) sermon (DIV2)
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2453
4. Such as trust to their pleadings, that they have claime of priviledge and immunity to their persons.
4. Such as trust to their pleadings, that they have claim of privilege and immunity to their Persons.
crd d c-acp vvb p-acp po32 n2, cst pns32 vhb n1 pp-f n1 cc n1 p-acp po32 n2.
(20) sermon (DIV2)
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2454
5. Or Lastly, that deceive themselves in their expectation from others. But all these are deceitfull refuges;
5. Or Lastly, that deceive themselves in their expectation from Others. But all these Are deceitful refuges;
crd cc ord, cst vvb px32 p-acp po32 n1 p-acp n2-jn. p-acp d d vbr j n2;
(20) sermon (DIV2)
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2455
Wee are every one guilty, and cannot overthrow the Bill, the righteous Judge will not bee bribed, wee have no plea of exemption,
we Are every one guilty, and cannot overthrow the Bill, the righteous Judge will not be bribed, we have no plea of exemption,
pns12 vbr d crd j, cc vmbx vvi dt n1, dt j n1 vmb xx vbi vvn, pns12 vhb dx n1 pp-f n1,
(20) sermon (DIV2)
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2456
and all humane strength will faile us; There is no avoidance but by flying. Ʋse. 2. Let us therefore wisely use the right remedy, let us fly.
and all humane strength will fail us; There is no avoidance but by flying. Ʋse. 2. Let us Therefore wisely use the right remedy, let us fly.
cc d j n1 vmb vvi pno12; pc-acp vbz dx n1 cc-acp p-acp vvg. n1. crd vvb pno12 av av-j vvi dt j-jn n1, vvb pno12 vvi.
(20) sermon (DIV2)
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2457
But here is still the difficulty, how wee may fly from wrath. There is a double flight: 1. Corporall. 2. Spirituall.
But Here is still the difficulty, how we may fly from wrath. There is a double flight: 1. Corporal. 2. Spiritual.
p-acp av vbz av dt n1, c-crq pns12 vmb vvi p-acp n1. pc-acp vbz dt j-jn n1: crd j. crd j.
(20) sermon (DIV2)
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2458
1. The Corporal flight is that which some hope they may safely trust unto.
1. The Corporal flight is that which Some hope they may safely trust unto.
crd dt j n1 vbz d r-crq d vvb pns32 vmb av-j vvi p-acp.
(20) sermon (DIV2)
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2459
The Kings of the earth, and the great men, and the rich men, hid themselves in the dens,
The Kings of the earth, and the great men, and the rich men, hid themselves in the dens,
dt n2 pp-f dt n1, cc dt j n2, cc dt j n2, vvd px32 p-acp dt n2,
(20) sermon (DIV2)
491
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2460
and the Rocks of the mountaines, and said to the Mountains and Rocks, fall on us,
and the Rocks of the Mountains, and said to the Mountains and Rocks, fallen on us,
cc dt n2 pp-f dt n2, cc vvd p-acp dt n2 cc n2, vvb p-acp pno12,
(20) sermon (DIV2)
491
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2461
and hide us from the wrath of the Lambe, for the great day of his wrath is come,
and hide us from the wrath of the Lamb, for the great day of his wrath is come,
cc vvb pno12 p-acp dt n1 pp-f dt n1, p-acp dt j n1 pp-f po31 n1 vbz vvn,
(20) sermon (DIV2)
491
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2462
and who shall be able to stand? Rev. 6.16, 17, 18. That shall bee the sudden and miserable shift which poore wretched men shall make at that great day.
and who shall be able to stand? Rev. 6.16, 17, 18. That shall be the sudden and miserable shift which poor wretched men shall make At that great day.
cc r-crq vmb vbi j pc-acp vvi? n1 crd, crd, crd cst vmb vbi dt j cc j n1 r-crq j j n2 vmb vvi p-acp d j n1.
(20) sermon (DIV2)
491
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2463
So others think to scape from judgements temporall and present: but in vaine;
So Others think to escape from Judgments temporal and present: but in vain;
av n2-jn vvb pc-acp vvi p-acp n2 j cc j: cc-acp p-acp j;
(20) sermon (DIV2)
491
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2464
for every place is in Gods reach, as the Psalmist hath fully and excellently expressed it, Psalm. 139.7, 8, 9, 10, 11, 12. God besets us behind and before,
for every place is in God's reach, as the Psalmist hath Fully and excellently expressed it, Psalm. 139.7, 8, 9, 10, 11, 12. God besets us behind and before,
p-acp d n1 vbz p-acp ng1 n1, c-acp dt n1 vhz av-j cc av-j vvd pn31, n1. crd, crd, crd, crd, crd, crd np1 vvz pno12 a-acp cc a-acp,
(20) sermon (DIV2)
491
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2465
and layes his hand upon us; and therefore whither shall wee fly from his presence? Every place is Gods Gaole,
and lays his hand upon us; and Therefore whither shall we fly from his presence? Every place is God's Gaol,
cc vvz po31 n1 p-acp pno12; cc av q-crq vmb pns12 vvi p-acp po31 n1? np1 n1 vbz npg1 n1,
(20) sermon (DIV2)
491
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2466
and every creature is his Gaoler, hee hath his Attachments ready, and can serve them when hee pleaseth;
and every creature is his Gaoler, he hath his Attachments ready, and can serve them when he Pleases;
cc d n1 vbz po31 n1, pns31 vhz po31 np1 j, cc vmb vvi pno32 c-crq pns31 vvz;
(20) sermon (DIV2)
491
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2467
so the Lord threatneth, Amos 5.19. As if a man did flee from a Lion and a Beare met him.
so the Lord threatens, Amos 5.19. As if a man did flee from a lion and a Bear met him.
av dt n1 vvz, np1 crd. p-acp cs dt n1 vdd vvi p-acp dt n1 cc dt n1 vvd pno31.
(20) sermon (DIV2)
491
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2468
If God meane to punish us, though we escape one judgement, another shall overtake us;
If God mean to Punish us, though we escape one judgement, Another shall overtake us;
cs np1 vvb pc-acp vvi pno12, cs pns12 vvb crd n1, j-jn vmb vvi pno12;
(20) sermon (DIV2)
491
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2469
they are all Gods Officers, and are ready upon their service, so that wee shall bee sure to fall into the hands of some of them.
they Are all God's Officers, and Are ready upon their service, so that we shall be sure to fallen into the hands of Some of them.
pns32 vbr d ng1 n2, cc vbr j p-acp po32 n1, av cst pns12 vmb vbi j pc-acp vvi p-acp dt n2 pp-f d pp-f pno32.
(20) sermon (DIV2)
491
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2470
It was a grave speech of Ely: If one man sinne against another, the Judge shall judge him:
It was a grave speech of Ely: If one man sin against Another, the Judge shall judge him:
pn31 vbds dt j n1 pp-f np1: cs crd n1 n1 p-acp j-jn, dt n1 vmb vvi pno31:
(20) sermon (DIV2)
491
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2471
there shall bee a legall proceeding, and the accused shall finde an Advocate to plead his cause in open Court;
there shall be a Legal proceeding, and the accused shall find an Advocate to plead his cause in open Court;
a-acp vmb vbi dt j n-vvg, cc dt n-vvn vmb vvi dt n1 pc-acp vvi po31 n1 p-acp j n1;
(20) sermon (DIV2)
491
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2472
but if a man sinne against the Lord, who shall intreat for him? Hee must needs bee cast,but if a man sin against the Lord, who shall entreat for him? He must needs be cast,
p-acp cs dt n1 n1 p-acp dt n1, r-crq vmb vvi p-acp pno31? pns31 vmb av vbi vvn,
(20) sermon (DIV2)
491
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2473
for who will be an Advocate to defend a cause against God? 1 Sam. 2.25. The Lord cannot bee prevented of his purpose against a man, for, as it is very aptly expressed in the Psalme, Psa. 11.6. Ʋpon the wicked hee shall raine snares.
for who will be an Advocate to defend a cause against God? 1 Sam. 2.25. The Lord cannot be prevented of his purpose against a man, for, as it is very aptly expressed in the Psalm, Psa. 11.6. Ʋpon the wicked he shall rain snares.
p-acp r-crq vmb vbi dt n1 pc-acp vvi dt n1 p-acp np1? crd np1 crd. dt n1 vmbx vbi vvn pp-f po31 n1 p-acp dt n1, c-acp, c-acp pn31 vbz av av-j vvn p-acp dt n1, np1 crd. av dt j pns31 vmb vvi n2.
(20) sermon (DIV2)
491
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2474
There are snares laid, and men that are Gods enemies will bee entrapt and taken; and here is the difference:
There Are snares laid, and men that Are God's enemies will be entrapped and taken; and Here is the difference:
pc-acp vbr n2 vvn, cc n2 cst vbr n2 n2 vmb vbi vvn cc vvn; cc av vbz dt n1:
(20) sermon (DIV2)
491
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2475
The snares which men lay may bee avoyded; if there bee snares in one place, they may goe safe in another:
The snares which men lay may be avoided; if there be snares in one place, they may go safe in Another:
dt n2 r-crq n2 vvb vmb vbi vvn; cs pc-acp vbi n2 p-acp crd n1, pns32 vmb vvi j p-acp j-jn:
(20) sermon (DIV2)
491
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2476
but God in every place will take us, his snares are as frequent as the drops of raine;
but God in every place will take us, his snares Are as frequent as the drops of rain;
cc-acp np1 p-acp d n1 vmb vvi pno12, po31 n2 vbr a-acp j c-acp dt n2 pp-f n1;
(20) sermon (DIV2)
491
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2477
you know the raine falleth upon every part, so that no piece is dry: so are Gods engines:
you know the rain falls upon every part, so that no piece is dry: so Are God's Engines:
pn22 vvb dt n1 vvz p-acp d n1, av cst dx n1 vbz j: av vbr ng1 n2:
(20) sermon (DIV2)
491
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2478
he raines snares, and can meet with us, in our selves, in our bodies, in our mindes, in our children, in our friends, in our estates, or in our names:
he reins snares, and can meet with us, in our selves, in our bodies, in our minds, in our children, in our Friends, in our estates, or in our names:
pns31 vvz n2, cc vmb vvi p-acp pno12, p-acp po12 n2, p-acp po12 n2, p-acp po12 n2, p-acp po12 n2, p-acp po12 n2, p-acp po12 n2, cc p-acp po12 n2:
(20) sermon (DIV2)
491
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2479
hee hath a thousand waies to deale with us, therefore wee cannot escape by a corporall flight.
he hath a thousand ways to deal with us, Therefore we cannot escape by a corporal flight.
pns31 vhz dt crd n2 pc-acp vvi p-acp pno12, av pns12 vmbx vvi p-acp dt j n1.
(20) sermon (DIV2)
491
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2480
2. The spirituall flight, is a flying from Gods wrath, unto God, under his owne wings.
2. The spiritual flight, is a flying from God's wrath, unto God, under his own wings.
crd dt j n1, vbz dt vvg p-acp ng1 n1, p-acp np1, p-acp po31 d n2.
(20) sermon (DIV2)
492
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2481
We must doe as Noah did to escape the violence of the Flood, enter into the Arke, bee hid in that place,
We must do as Noah did to escape the violence of the Flood, enter into the Ark, be hid in that place,
pns12 vmb vdi c-acp np1 vdd p-acp vvi dt n1 pp-f dt n1, vvb p-acp dt n1, vbb vvn p-acp d n1,
(20) sermon (DIV2)
492
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2482
and by that way that God hath appointed, bee found in Christ, covered with his garment, signed as one of his.
and by that Way that God hath appointed, be found in christ, covered with his garment, signed as one of his.
cc p-acp d n1 cst np1 vhz vvn, vbb vvn p-acp np1, vvn p-acp po31 n1, vvn p-acp crd pp-f png31.
(20) sermon (DIV2)
492
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2483
There was a great destruction in Aegypt, the first borne of every family slaine, how shall the Israelites escape? they must sprinkle the doore-posts of their houses with the blood of the Paschall;
There was a great destruction in Egypt, the First born of every family slain, how shall the Israelites escape? they must sprinkle the door-posts of their houses with the blood of the Paschal;
pc-acp vbds dt j n1 p-acp np1, dt ord vvn pp-f d n1 vvn, q-crq vmb dt np1 vvi? pns32 vmb vvi dt n2 pp-f po32 n2 p-acp dt n1 pp-f dt np1;
(20) sermon (DIV2)
492
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2484
and the destroying Angel seeing it, would passe by. Wee must bee sprinkled, sealed as Gods peculiars, and then wee shall escape.
and the destroying Angel seeing it, would pass by. we must be sprinkled, sealed as God's peculiars, and then we shall escape.
cc dt vvg n1 vvg pn31, vmd vvi p-acp. pns12 vmb vbi vvn, vvn p-acp npg1 n2-jn, cc av pns12 vmb vvi.
(20) sermon (DIV2)
492
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2485
But more particularly, wee must flee from Gods wrath, by shunning what procureth his wrath, which rule we shall best finde by observing three particulars which are signified by this word, Wrath.
But more particularly, we must flee from God's wrath, by shunning what procureth his wrath, which Rule we shall best find by observing three particulars which Are signified by this word, Wrath.
cc-acp av-dc av-jn, pns12 vmb vvi p-acp ng1 n1, p-acp vvg r-crq vvz po31 n1, r-crq n1 pns12 vmb av-js vvi p-acp vvg crd n2-jn r-crq vbr vvn p-acp d n1, np1
(20) sermon (DIV2)
492
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2486
1. Wrath signifies, Gods being offended, therefore wee must carefully shunne what ever provokes him to anger.
1. Wrath signifies, God's being offended, Therefore we must carefully shun what ever provokes him to anger.
crd n1 vvz, n2 vbg vvn, av pns12 vmb av-j vvi r-crq av vvz pno31 pc-acp vvi.
(20) sermon (DIV2)
493
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2487
The ground of indignation is some injury done to one which some way concernes him; it is not a simple injury;
The ground of Indignation is Some injury done to one which Some Way concerns him; it is not a simple injury;
dt n1 pp-f n1 vbz d n1 vdn p-acp pi r-crq d n1 vvz pno31; pn31 vbz xx dt j n1;
(20) sermon (DIV2)
493
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2488
for no man will be angry, that a Jew is chaind at Constantinople, or that a Moore is whipt at Venice,
for no man will be angry, that a Jew is chained At Constantinople, or that a More is whipped At Venice,
p-acp dx n1 vmb vbi j, cst dt np1 vbz vvn p-acp np1, cc cst dt n1 vbz vvd p-acp np1,
(20) sermon (DIV2)
493
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2489
because, though haply the correction may be injurious, yet it nothing concernes us whether it be or no.
Because, though haply the correction may be injurious, yet it nothing concerns us whither it be or no.
c-acp, cs av dt n1 vmb vbi j, av pn31 pix vvz pno12 cs pn31 vbb cc uh-dx.
(20) sermon (DIV2)
493
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2490
That which moves indignation must be somewhat that toucheth upon God, but most properly that which toucheth or trencheth upon his reputation and honour;
That which moves Indignation must be somewhat that touches upon God, but most properly that which touches or trencheth upon his reputation and honour;
d r-crq vvz n1 vmb vbi av cst vvz p-acp np1, cc-acp av-ds av-j cst r-crq vvz cc vvz p-acp po31 n1 cc n1;
(20) sermon (DIV2)
493
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2491
we must therefore finde what dishonours God, and labour to avoid it.
we must Therefore find what dishonours God, and labour to avoid it.
pns12 vmb av vvi r-crq vvz np1, cc n1 pc-acp vvi pn31.
(20) sermon (DIV2)
493
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2492
1. The neglect of a due in point of honour, moves a generous mind to indignation:
1. The neglect of a due in point of honour, moves a generous mind to Indignation:
crd dt n1 pp-f dt j-jn p-acp n1 pp-f n1, vvz dt j n1 p-acp n1:
(20) sermon (DIV2)
494
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2493
as Alexander did much stomack it, when Darius omitted the title of King unto him.
as Alexander did much stomach it, when Darius omitted the title of King unto him.
c-acp np1 vdd d n1 pn31, c-crq np1 vvn dt n1 pp-f n1 p-acp pno31.
(20) sermon (DIV2)
494
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2494
We may not neglect to give unto God what hee challengeth from us as his owne due and right, the honour of his name upon all occasions, and in every businesse.
We may not neglect to give unto God what he Challengeth from us as his own due and right, the honour of his name upon all occasions, and in every business.
pns12 vmb xx vvi pc-acp vvi p-acp np1 r-crq pns31 vvz p-acp pno12 p-acp po31 d j-jn cc n-jn, dt n1 pp-f po31 n1 p-acp d n2, cc p-acp d n1.
(20) sermon (DIV2)
494
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2495
2. It easily incenseth us, when besides the neglect of honouring us, somewhat is done to us, that diminisheth our reputation.
2. It Easily incenseth us, when beside the neglect of honouring us, somewhat is done to us, that diminisheth our reputation.
crd pn31 av-j vvz pno12, c-crq p-acp dt n1 pp-f vvg pno12, av vbz vdn p-acp pno12, cst vvz po12 n1.
(20) sermon (DIV2)
495
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2496
As when the Empresse of Constantinople had let slip some words of contempt against that valiant Narses, that shee would make him spin among her maidens:
As when the Empress of Constantinople had let slip Some words of contempt against that valiant Narses, that she would make him spin among her maidens:
p-acp c-crq dt n1 pp-f np1 vhd vvn vvi d n2 pp-f n1 p-acp d j np1, cst pns31 vmd vvi pno31 vvi p-acp po31 n2:
(20) sermon (DIV2)
495
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2497
They so enraged the injured Captaine, that he protested in his anger, hee would weave such a webbe as all their power should not undoe;
They so enraged the injured Captain, that he protested in his anger, he would weave such a web as all their power should not undo;
pns32 av vvd dt j-vvn n1, cst pns31 vvd p-acp po31 n1, pns31 vmd vvi d dt n1 c-acp d po32 n1 vmd xx vvi;
(20) sermon (DIV2)
495
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2498
and thereupon, in a deepe revenge brought the Lombards into Italy. The generous, of all other injuries, can least beare disgraces.
and thereupon, in a deep revenge brought the Lombards into Italy. The generous, of all other injuries, can lest bear disgraces.
cc av, p-acp dt j-jn n1 vvd dt npg1 p-acp np1. dt j, pp-f d j-jn n2, vmb cs vvb n2.
(20) sermon (DIV2)
495
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2499
If we speake contemptibly of Gods power, if undervaluingly of his wisdome, if complainingly, of his provisions,
If we speak contemptibly of God's power, if undervaluingly of his Wisdom, if complainingly, of his provisions,
cs pns12 vvb av-j pp-f npg1 n1, cs av-j pp-f po31 n1, cs av-vvg, pp-f po31 n2,
(20) sermon (DIV2)
495
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2500
if murmuringly of his providence, if impatiently of his corrections, we do what we can to disgrace him,
if murmuringly of his providence, if impatiently of his corrections, we do what we can to disgrace him,
cs av-j pp-f po31 n1, cs av-j pp-f po31 n2, pns12 vdb r-crq pns12 vmb p-acp vvi pno31,
(20) sermon (DIV2)
495
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2501
and God will be highly provoked.
and God will be highly provoked.
cc np1 vmb vbi av-j vvn.
(20) sermon (DIV2)
495
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2502
3. Indignation is moved, when the injury is done by such persons, as are either below us for their condition,
3. Indignation is moved, when the injury is done by such Persons, as Are either below us for their condition,
crd n1 vbz vvn, c-crq dt n1 vbz vdn p-acp d n2, c-acp vbr d p-acp pno12 p-acp po32 n1,
(20) sermon (DIV2)
496
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2503
or beholding to us for some benefit:
or beholding to us for Some benefit:
cc vvg p-acp pno12 p-acp d n1:
(20) sermon (DIV2)
496
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2504
though wee could brooke an injury from a great One, and a Stranger, yet we could never endure it from a servant, engaged as wel by courtesies received, as the debt of subjection.
though we could brook an injury from a great One, and a Stranger, yet we could never endure it from a servant, engaged as well by courtesies received, as the debt of subjection.
cs pns12 vmd vvi dt n1 p-acp dt j pi, cc dt n1, av pns12 vmd av-x vvi pn31 p-acp dt n1, vvn p-acp av p-acp n2 vvn, c-acp dt n1 pp-f n1.
(20) sermon (DIV2)
496
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2505
We stand in both those relations unto God, in regard of our condition, infinitely below him, viler than the very dust;
We stand in both those relations unto God, in regard of our condition, infinitely below him, Viler than the very dust;
pns12 vvb p-acp d d n2 p-acp np1, p-acp n1 pp-f po12 n1, av-j p-acp pno31, jc cs dt j n1;
(20) sermon (DIV2)
496
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2506
and in regard of our engagements, bound by infinite mercies:
and in regard of our engagements, bound by infinite Mercies:
cc p-acp n1 pp-f po12 n2, vvn p-acp j n2:
(20) sermon (DIV2)
496
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2507
for whatever wee either are or have, is wholly of him, therefore for us to provoke him, must needs make his wrath waxe hot against us.
for whatever we either Are or have, is wholly of him, Therefore for us to provoke him, must needs make his wrath wax hight against us.
p-acp r-crq pns12 d vbr cc vhb, vbz av-jn pp-f pno31, av p-acp pno12 pc-acp vvi pno31, vmb av vvi po31 n1 vvi j p-acp pno12.
(20) sermon (DIV2)
496
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2508
4. Another ground of indignation or anger, is, when the injury is done before such persons, as,
4. another ground of Indignation or anger, is, when the injury is done before such Persons, as,
crd j-jn n1 pp-f n1 cc n1, vbz, c-crq dt n1 vbz vdn p-acp d n2, c-acp,
(20) sermon (DIV2)
497
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2509
1. Such with whom wee contend for glory:
1. Such with whom we contend for glory:
crd d p-acp ro-crq pns12 vvb p-acp n1:
(20) sermon (DIV2)
498
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2510
to give an affront unto a competitor in the presence of his competitor, as to disgrace Caesar in the presence of Pompey, must needs raise him unto wrath and indignation.
to give an affront unto a competitor in the presence of his competitor, as to disgrace Caesar in the presence of Pompey, must needs raise him unto wrath and Indignation.
pc-acp vvi dt n1 p-acp dt n1 p-acp dt n1 pp-f po31 n1, c-acp pc-acp vvi np1 p-acp dt n1 pp-f np1, vmb av vvi pno31 p-acp n1 cc n1.
(20) sermon (DIV2)
498
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2511
God doth as it were contend with the world, with gaine, with pleasure, for glory;
God does as it were contend with the world, with gain, with pleasure, for glory;
np1 vdz p-acp pn31 vbdr vvi p-acp dt n1, p-acp n1, p-acp n1, p-acp n1;
(20) sermon (DIV2)
498
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2512
so that to prefer the world or our owne lusts before God, is to dishonour him, and moves him to wrath.
so that to prefer the world or our own Lustiest before God, is to dishonour him, and moves him to wrath.
av cst pc-acp vvi dt n1 cc po12 d n2 p-acp np1, vbz pc-acp vvi pno31, cc vvz pno31 p-acp n1.
(20) sermon (DIV2)
498
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2513
2. Such whom we love: (to cleare a divine matter by an amorous) if an affront bee done unto a lover in the presence of his Mistresse (as affection is wont to call the party upon whom affection is bestowed) it is therefore more grievous,
2. Such whom we love: (to clear a divine matter by an Amoros) if an affront be done unto a lover in the presence of his Mistress (as affection is wont to call the party upon whom affection is bestowed) it is Therefore more grievous,
crd d ro-crq pns12 vvb: (pc-acp vvi dt j-jn n1 p-acp dt j) cs dt n1 vbb vdn p-acp dt n1 p-acp dt n1 pp-f po31 n1 (c-acp n1 vbz j pc-acp vvi dt n1 p-acp ro-crq n1 vbz vvn) pn31 vbz av av-dc j,
(20) sermon (DIV2)
499
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2514
because in her presence to whom hee would endeare himselfe.
Because in her presence to whom he would endear himself.
c-acp p-acp po31 n1 p-acp ro-crq pns31 vmd vvi px31.
(20) sermon (DIV2)
499
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2515
God wooeth the soule, and is jealous of our love, lest it bee given to another.
God wooeth the soul, and is jealous of our love, lest it be given to Another.
np1 vvz dt n1, cc vbz j pp-f po12 n1, cs pn31 vbb vvn p-acp j-jn.
(20) sermon (DIV2)
499
Page 42
2516
Gaine and pleasure are likewise Suiters, if we prefer either our profit or delight before Gods will, hee must needs be offended with us.
Gain and pleasure Are likewise Suitors, if we prefer either our profit or delight before God's will, he must needs be offended with us.
n1 cc n1 vbr av n2, cs pns12 vvb av-d po12 n1 cc vvi p-acp n2 vmb, pns31 vmb av vbi vvn p-acp pno12.
(20) sermon (DIV2)
499
Page 42
2517
3. Such by whom wee would bee reverenced:
3. Such by whom we would be reverenced:
crd d p-acp ro-crq pns12 vmd vbi vvn:
(20) sermon (DIV2)
500
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2518
so to disgrace a Master in the sight of his servants, or a Father before his children, doth aggravate the injury,
so to disgrace a Master in the sighed of his Servants, or a Father before his children, does aggravate the injury,
av pc-acp vvi dt n1 p-acp dt n1 pp-f po31 n2, cc dt n1 p-acp po31 n2, vdz vvi dt n1,
(20) sermon (DIV2)
500
Page 42
2519
because it maketh them contemned where they looke for a speciall respect.
Because it makes them contemned where they look for a special respect.
c-acp pn31 vvz pno32 vvn c-crq pns32 vvb p-acp dt j n1.
(20) sermon (DIV2)
500
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2520
Wee stand in such relation to God, as servants to our great Master, as children to our heavenly father;
we stand in such Relation to God, as Servants to our great Master, as children to our heavenly father;
pns12 vvb p-acp d n1 p-acp np1, c-acp n2 p-acp po12 j n1, c-acp n2 p-acp po12 j n1;
(20) sermon (DIV2)
500
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2521
therefore to offend him as wee so relate unto him, cannot but occasion his heavie displeasure:
Therefore to offend him as we so relate unto him, cannot but occasion his heavy displeasure:
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for, if he be a Father, hee must have his honour, if hee bee a Master, he must have his feare, Mal. 1.6. That is the first thing we are to doe, to flee from wrath, We must shun what dishonours God.
for, if he be a Father, he must have his honour, if he be a Master, he must have his Fear, Malachi 1.6. That is the First thing we Are to do, to flee from wrath, We must shun what dishonours God.
c-acp, cs pns31 vbb dt n1, pns31 vmb vhi po31 n1, cs pns31 vbb dt n1, pns31 vmb vhi po31 n1, np1 crd. cst vbz dt ord n1 pns12 vbr pc-acp vdi, pc-acp vvi p-acp n1, pns12 vmb vvi r-crq vvz np1.
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2. Wrath signifieth Gods being offended as it is declared in some judgement:
2. Wrath signifies God's being offended as it is declared in Some judgement:
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therefore in this sense, wee are to find out the examples of sinnes and punishments where wrath hath been manifested, and avoyde them.
Therefore in this sense, we Are to find out the Examples of Sins and punishments where wrath hath been manifested, and avoid them.
av p-acp d n1, pns12 vbr pc-acp vvi av dt n2 pp-f n2 cc n2 c-crq n1 vhz vbn vvn, cc vvi pno32.
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The Scripture is plentifull, I will only instance a few, & leave others to your owne observation. 1. Profanenesse:
The Scripture is plentiful, I will only instance a few, & leave Others to your own observation. 1. Profaneness:
dt n1 vbz j, pns11 vmb av-j n1 dt d, cc vvi n2-jn p-acp po22 d n1. crd n1:
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when the inhabitants of the old world gave themselves over to their owne pleasures;
when the inhabitants of the old world gave themselves over to their own pleasures;
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buying and selling, eating and drinking, marrying, and giving in marriage, but had no care of Gods service,
buying and selling, eating and drinking, marrying, and giving in marriage, but had no care of God's service,
vvg cc vvg, vvg cc vvg, vvg, cc vvg p-acp n1, cc-acp vhd dx n1 pp-f npg1 n1,
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then wrath came with a flood.
then wrath Come with a flood.
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We must take heed of a profane worldly secure course of living, minding onely the earth,
We must take heed of a profane worldly secure course of living, minding only the earth,
pns12 vmb vvi n1 pp-f dt j j j n1 pp-f vvg, vvg av-j dt n1,
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and plodding after it, for this deadens the life of grace; and the neglect of due worship to God, incenseth him. 2. Envie:
and plodding After it, for this deadens the life of grace; and the neglect of due worship to God, incenseth him. 2. Envy:
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wee have this instanced, Numb. 12.2. In Aaron and Miriam who envied Moses; What, say they, hath God spoken only by Moses? Hath hee not spoken also by us? Whereupon it followeth in the ninth verse, And the anger of the Lord was kindled against them.
we have this instanced, Numb. 12.2. In Aaron and Miriam who envied Moses; What, say they, hath God spoken only by Moses? Hath he not spoken also by us? Whereupon it follows in the ninth verse, And the anger of the Lord was kindled against them.
pns12 vhb d vvn, j. crd. p-acp np1 cc np1 r-crq vvd np1; r-crq, vvb pns32, vhz np1 vvn av-j p-acp np1? vhz pns31 xx vvn av p-acp pno12? c-crq pn31 vvz p-acp dt ord n1, cc dt n1 pp-f dt n1 vbds vvn p-acp pno32.
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They were troubled that Moses should be the only Man, only deare in the esteeme of the people;
They were troubled that Moses should be the only Man, only deer in the esteem of the people;
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such are the secret thoughts of the envious against the eminent, but the Lord endures not such burnings, such strifes;
such Are the secret thoughts of the envious against the eminent, but the Lord endures not such burnings, such strifes;
d vbr dt j-jn n2 pp-f dt j p-acp dt j, cc-acp dt n1 vvz xx d n2, d n2;
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he would have us quietly possesse our selves, contented with the condition in which we are placed. 3. Selfe-seeking:
he would have us quietly possess our selves, contented with the condition in which we Are placed. 3. Self-seeking:
pns31 vmd vhi pno12 av-jn vvi po12 n2, vvn p-acp dt n1 p-acp r-crq pns12 vbr vvn. crd j:
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Balaam is the example of this; Balak sends for him, God would not have him goe; balaam is the Exampl of this; Balak sends for him, God would not have him go;
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Balak profers largely, Balaam soliciteth for liberty;Balak proffers largely, balaam soliciteth for liberty;
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it is granted, but, saith the Text, Gods anger was kindled because he went, Num. 22.22. Balaam was a selfe-seeker, & had a covetous itch after the Kings favour and reward;
it is granted, but, Says the Text, God's anger was kindled Because he went, Num. 22.22. balaam was a self-seeker, & had a covetous itch After the Kings favour and reward;
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this makes him earnest to goe, though hee knew the will of God contrary.
this makes him earnest to go, though he knew the will of God contrary.
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If wee hunt after our owne gaine, wee shall offend God, & must therefore learne selfe-denyall. 4. Rebellion, aggravated with ingratitude:
If we hunt After our own gain, we shall offend God, & must Therefore Learn self-denial. 4. Rebellion, aggravated with ingratitude:
cs pns12 vvb p-acp po12 d n1, pns12 vmb vvi np1, cc vmb av vvi n1. crd n1, vvn p-acp n1:
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Here Salomon is the monument, 1 Kin. 11.9. The Lord was angry with Salomon, because his heart was turned from the Lord God of Israel, who had appeared unto him twice.
Here Solomon is the monument, 1 Kin. 11.9. The Lord was angry with Solomon, Because his heart was turned from the Lord God of Israel, who had appeared unto him twice.
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If God afford unto us frequent visits, the tokens of his familiar acquaintance to us,
If God afford unto us frequent visits, the tokens of his familiar acquaintance to us,
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if then we forget him, and our hearts turne away from him, we may deservedly look for wrath. 5. Siding with Gods enemies:
if then we forget him, and our hearts turn away from him, we may deservedly look for wrath. 5. Siding with God's enemies:
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This we find in the case of Jehosaphat, 2 Chron. 19.2. Shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.
This we find in the case of Jehoshaphat, 2 Chronicles 19.2. Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.
d pns12 vvb p-acp dt n1 pp-f np1, crd np1 crd. vmd2 pns21 vvi dt j, cc vvb pno32 cst vvb dt n1? av vbz n1 p-acp pno21 p-acp p-acp dt n1.
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God will not endure to have us take part with his enemies, for then we breake the league;
God will not endure to have us take part with his enemies, for then we break the league;
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and the breach of league shall surely be punished.
and the breach of league shall surely be punished.
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I might follow this with more exemplary punished sins, but I rather leave it to your owne private readings. 3. Wrath signifieth eternall damnation:
I might follow this with more exemplary punished Sins, but I rather leave it to your own private readings. 3. Wrath signifies Eternal damnation:
pns11 vmd vvi d p-acp dc j vvn n2, cc-acp pns11 av-c vvb pn31 p-acp po22 d j n2-vvg. crd n1 vvz j n1:
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therefore to avoyd that, we must avoyd infidelity and stubbornnesse against the offer of grace.
Therefore to avoid that, we must avoid infidelity and stubbornness against the offer of grace.
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If an invitation bee made, and wee refuse to come to the Supper of the King, hee will wexe wroth against us, and destroy us, Mat. 22.7. Let us lay hold upon Christ, upon the offer of free mercy in the Gospel;
If an invitation be made, and we refuse to come to the Supper of the King, he will wax wroth against us, and destroy us, Mathew 22.7. Let us lay hold upon christ, upon the offer of free mercy in the Gospel;
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Let us kisse the Son lest he be angry, and so we perish from the way,
Let us kiss the Son lest he be angry, and so we perish from the Way,
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when his wrath is kindled, yea but a little. Let us refuge our selves under Jesus, who delivereth from the wrath to come.when his wrath is kindled, yea but a little. Let us refuge our selves under jesus, who Delivereth from the wrath to come.
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This is the spirituall flight that we must take, if ever we hope to escape from wrath,
This is the spiritual flight that we must take, if ever we hope to escape from wrath,
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for otherwise, Suits, or Bayles, or Protections, will not stead us. So much of the second, that wrath may be fled from.
for otherwise, Suits, or Bayles, or Protections, will not stead us. So much of the second, that wrath may be fled from.
c-acp av, n2, cc np1, cc n2, vmb xx vvi pno12. av d pp-f dt ord, cst n1 vmb vbi vvn p-acp.
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Upon the other two observations I must bestow but a small time and a few words. III. The third Observation:
Upon the other two observations I must bestow but a small time and a few words. III. The third Observation:
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That wicked men are unsensible both of the wrath to come, and of flying from it. That wicked men Are unsensible both of the wrath to come, and of flying from it.
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Who hath forewarned you? That is, you are not forewarned.Who hath forewarned you? That is, you Are not forewarned.
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The Divell is very malicious, and hood-winks us for a double inconvenience, that he might make us to be venturous upon sin,
The devil is very malicious, and hoodwinks us for a double inconvenience, that he might make us to be venturous upon since,
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and secure without feare of danger.
and secure without Fear of danger.
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Ʋse. It discovereth to us the reason why men live so securely as if they expected not a sentence,Ʋse. It Discovereth to us the reason why men live so securely as if they expected not a sentence,
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and so carelesse of the ordinance; they apprehend not the weight of sin, nor see what follows. But to conclude.
and so careless of the Ordinance; they apprehend not the weight of since, nor see what follows. But to conclude.
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IV. The fourth and last observation is this;
IV. The fourth and last observation is this;
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That to be sensible of both these, of wrath and the remedy, is an argument of Repentance. That to be sensible of both these, of wrath and the remedy, is an argument of Repentance.
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So the Baptist wisely useth and disposeth it:
So the Baptist wisely uses and Disposeth it:
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That he might presse them to the duty of the next verse, hee labours to convince them of their danger,
That he might press them to the duty of the next verse, he labours to convince them of their danger,
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and how it might be escaped. Ʋse. Let us labour to bee sensible of both these; of both or neither:
and how it might be escaped. Ʋse. Let us labour to be sensible of both these; of both or neither:
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for if we see wrath without escape, we shall be swallowed of despaire; if we see escape without wrath, wee shall bee deceived with presumption.
for if we see wrath without escape, we shall be swallowed of despair; if we see escape without wrath, we shall be deceived with presumption.
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Let us see both, apprehend both in their true naturall force. 1. Let us be sensible of wrath, see sin alive.
Let us see both, apprehend both in their true natural force. 1. Let us be sensible of wrath, see since alive.
vvb pno12 vvi d, vvb d p-acp po32 j j n1. crd vvb pno12 vbi j pp-f n1, vvb n1 j.
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We are not startled with the apprehension of sin, because we see it not as it is, alive, and ready to devoure us.
We Are not startled with the apprehension of since, Because we see it not as it is, alive, and ready to devour us.
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You know or conceive in your minds, that a Lyon, or a Beare, or a Dragon, are terrible beasts;
You know or conceive in your minds, that a lion, or a Bear, or a Dragon, Are terrible beasts;
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but if you should see a Lyon or a Beare painted on a wall, they would not affright you,
but if you should see a lion or a Bear painted on a wall, they would not affright you,
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though the Painter should bestow his best Art in laying the colours to make them look never so terribly;
though the Painter should bestow his best Art in laying the colours to make them look never so terribly;
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they would not fright you, because you know they are but painted.
they would not fright you, Because you know they Are but painted.
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Wee looke upon sin as a dead thing, onely painted out by the oratory of witty Preachers,
we look upon since as a dead thing, only painted out by the oratory of witty Preachers,
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& therefore are not at all troubled.
& Therefore Are not At all troubled.
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But if you should meet a living Beare in some open place, gaping, & ready to devoure, it would amaze you:
But if you should meet a living Bear in Some open place, gaping, & ready to devour, it would amaze you:
p-acp cs pn22 vmd vvi dt vvg n1 p-acp d j n1, vvg, cc j pc-acp vvi, pn31 vmd vvi pn22:
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let us labour to see the life of sin, the danger of it, the gaping mouth of it,
let us labour to see the life of since, the danger of it, the gaping Mouth of it,
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& then it will make us run for safety by repentance; there is one work to see sin alive, but that is not enough.
& then it will make us run for safety by Repentance; there is one work to see since alive, but that is not enough.
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2. Let us bee sensible of the remedy: see mercy alive also, that the wrath may be escaped;
2. Let us be sensible of the remedy: see mercy alive also, that the wrath may be escaped;
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for unlesse we apprehend this also, wee shall sooner despaire than repent.
for unless we apprehend this also, we shall sooner despair than Repent.
c-acp cs pns12 vvb d av, pns12 vmb av-c vvi cs vvi.
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A man must first see the gaping Beast before he runneth and seeketh a place of succour.
A man must First see the gaping Beast before he Runneth and seeks a place of succour.
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But if one should see such a Beast in a plaine open field, where there were neither house nor hedge to hide, he would have no mind to run,
But if one should see such a Beast in a plain open field, where there were neither house nor hedge to hide, he would have no mind to run,
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but grow desperate or fall down with amazement and feare;
but grow desperate or fallen down with amazement and Fear;
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but if there bee an house neere, and the doore open, it gives incouragement to run.
but if there be an house near, and the door open, it gives encouragement to run.
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Upon the apprehension of sinne and wrath, we must see mercy neer, and the doore open for us to enter, else we shall bee fo far from repentance, which is a turning to God, that we shall rather turne from him with despaire and horror.
Upon the apprehension of sin and wrath, we must see mercy near, and the door open for us to enter, Else we shall be foe Far from Repentance, which is a turning to God, that we shall rather turn from him with despair and horror.
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Let us see sinne alive, and mercy alive also; both wrath and the remedy of wrath, and then we are fitted to Repentance.
Let us see sin alive, and mercy alive also; both wrath and the remedy of wrath, and then we Are fitted to Repentance.
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MATTHEW. 3.8. Bring forth therefore fruits meet for Repentance. THe Baptists method, is, after the framing of his Arguments, to propose the exhortation.MATTHEW. 3.8. Bring forth Therefore fruits meet for Repentance. THe Baptists method, is, After the framing of his Arguments, to propose the exhortation.
np1. crd. vvb av av n2 vvb p-acp n1. dt np1 n1, vbz, p-acp dt vvg pp-f po31 n2, pc-acp vvi dt n1.
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The Sermon is partly Hortatory, partly Doctrinall; The part Hortatory, is, unto Repentance; where, 1. The Arguments:
The Sermon is partly Hortatory, partly Doctrinal; The part Hortatory, is, unto Repentance; where, 1. The Arguments:
dt n1 vbz av j, av j; dt n1 n1, vbz, p-acp n1; c-crq, crd dt n2:
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Verse 7. Of them already. 2. The Proposition: Vers. 8. The verse that I have now read.
Verse 7. Of them already. 2. The Proposition: Vers. 8. The verse that I have now read.
vvb crd pp-f pno32 av. crd dt n1: np1 crd dt n1 cst pns11 vhb av vvn.
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NONLATINALPHABET. Bring forth therefore fruits meet for Repentance. The Interlineary reads it, Ʋt sic effugiatis. Common exposition annexeth it thus;
. Bring forth Therefore fruits meet for Repentance. The Interlineary reads it, Ʋt sic effugiatis. Common exposition annexeth it thus;
. vvb av av n2 vvb p-acp n1. dt j vvz pn31, vvb fw-la fw-la. j n1 vvz pn31 av;
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That therefore ye may bee able to flee wrath, seriously repent. It is not difficult; the mind of the place is this:
That Therefore you may be able to flee wrath, seriously Repent. It is not difficult; the mind of the place is this:
cst av pn22 vmb vbi j pc-acp vvi n1, av-j vvi. pn31 vbz xx j; dt n1 pp-f dt n1 vbz d:
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See that yee neither mock God, nor mee, nor your selves with hypocrisie:
See that ye neither mock God, nor me, nor your selves with hypocrisy:
vvb cst pn22 av-dx vvb np1, ccx pno11, ccx po22 n2 p-acp n1:
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but bee sincere in your repentance, declare the truth of it by good workes, for Repentance is knowne so as the tree by the fruits.
but be sincere in your Repentance, declare the truth of it by good works, for Repentance is known so as the tree by the fruits.
cc-acp vbi j p-acp po22 n1, vvb dt n1 pp-f pn31 p-acp j n2, p-acp n1 vbz vvn av p-acp dt n1 p-acp dt n2.
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There are two parts: 1. The Inference. 2. The Exhortation. 1. The Inference, therefore. Hee drawes this grave and serious conclusion from the former reproofe.
There Are two parts: 1. The Inference. 2. The Exhortation. 1. The Inference, Therefore. He draws this grave and serious conclusion from the former reproof.
pc-acp vbr crd n2: crd dt n1. crd dt n1. crd dt n1, av. pns31 vvz d n1 cc j n1 p-acp dt j n1.
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Let us learn that wisdom and love in our reprehending of others, that it may not bee to the shaming of their persons,
Let us Learn that Wisdom and love in our reprehending of Others, that it may not be to the shaming of their Persons,
vvb pno12 vvi d n1 cc n1 p-acp po12 vvg pp-f n2-jn, cst pn31 vmb xx vbi p-acp dt vvg pp-f po32 n2,
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but to the bettering of their soules: else wee shall rather sharpen men unto revenge, than reclaime them or reforme their errours.
but to the bettering of their Souls: Else we shall rather sharpen men unto revenge, than reclaim them or reform their errors.
cc-acp p-acp dt n-vvg pp-f po32 n2: av pns12 vmb av-c vvi n2 p-acp n1, cs vvi pno32 cc vvi po32 n2.
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Let them see, we meane not to lash them, but to bring them unto God. 2. The Exhortation;
Let them see, we mean not to lash them, but to bring them unto God. 2. The Exhortation;
vvb pno32 vvi, pns12 vvb xx pc-acp vvi pno32, cc-acp pc-acp vvi pno32 p-acp np1. crd dt n1;
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Bring forth fruits meet for repentance. Bring forth fruits meet for Repentance.
vvb av n2 vvb p-acp n1.
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Without straining or fetching blood of the Text, there are naturally but these two Observations, which I shall follow at this time, and make usefull to you.
Without straining or fetching blood of the Text, there Are naturally but these two Observations, which I shall follow At this time, and make useful to you.
p-acp vvg cc vvg n1 pp-f dt n1, pc-acp vbr av-j p-acp d crd n2, r-crq pns11 vmb vvi p-acp d n1, cc vvi j p-acp pn22.
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I. That there are fruits worthy of, or meet for Repentance. II. That wee must bring forth those worthy or meete fruits.
I That there Are fruits worthy of, or meet for Repentance. II That we must bring forth those worthy or meet fruits.
uh cst a-acp vbr n2 j pp-f, cc vvi p-acp n1. crd cst pns12 vmb vvi av d j cc j n2.
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I. That there are fruits meete for Repentance.
I. That there Are fruits meet for Repentance.
np1 cst a-acp vbr n2 j p-acp n1.
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That I may more distinctly and usefully handle this observation, I shall endeavour before I apply it, to explicate and confirme it. I.
That I may more distinctly and usefully handle this observation, I shall endeavour before I apply it, to explicate and confirm it. I.
cst pns11 vmb av-dc av-j cc av-j vvi d n1, pns11 vmb vvi c-acp pns11 vvb pn31, pc-acp vvi cc vvi pn31. pns11.
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Concerning the explication of it, three things are to be cleered. 1. What repentance is. 2. What are fruits. 3. What are worthy fruits, or fruits meet for repentance:
Concerning the explication of it, three things Are to be cleared. 1. What Repentance is. 2. What Are fruits. 3. What Are worthy fruits, or fruits meet for Repentance:
vvg dt n1 pp-f pn31, crd n2 vbr pc-acp vbi vvn. crd q-crq n1 vbz. crd q-crq vbr n2. crd q-crq vbr j n2, cc n2 vvb p-acp n1:
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all which termes are in the proposition.
all which terms Are in the proposition.
d r-crq n2 vbr p-acp dt n1.
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1. What Repentance is, is the ordinary subject of sermons, and of many books now extant;
1. What Repentance is, is the ordinary Subject of Sermons, and of many books now extant;
crd q-crq n1 vbz, vbz dt j n-jn pp-f n2, cc pp-f d n2 av j;
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so that it is to be supposed that you cannot be ignorant of the nature of it;
so that it is to be supposed that you cannot be ignorant of the nature of it;
av cst pn31 vbz pc-acp vbi vvn cst pn22 vmbx vbi j pp-f dt n1 pp-f pn31;
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nor will yee expect that in the compasse of a sermon time I should deliver the mystery so fully as others have written it;
nor will ye expect that in the compass of a sermon time I should deliver the mystery so Fully as Others have written it;
ccx vmb pn22 vvi cst p-acp dt n1 pp-f dt n1 n1 pns11 vmd vvi dt n1 av av-j c-acp n2-jn vhb vvn pn31;
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yet I shall labour to bring things unto a viewe in a close and collected manner,
yet I shall labour to bring things unto a view in a close and collected manner,
av pns11 vmb vvi pc-acp vvi n2 p-acp dt n1 p-acp dt j cc vvn n1,
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for the satisfaction of the text, and so farre as shall be usefull for the present.
for the satisfaction of the text, and so Far as shall be useful for the present.
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And because words are the garments of things, and notionall words (because they signifie) doe make us understand natures;
And Because words Are the garments of things, and notional words (Because they signify) do make us understand nature's;
cc c-acp n2 vbr dt n2 pp-f n2, cc j n2 (c-acp pns32 vvb) vdb vvi pno12 vvi n2;
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therefore that we may conceive of repentance rightly, we will consider, 1. The Name. 2. The Thing. 1. Concerning the name;
Therefore that we may conceive of Repentance rightly, we will Consider, 1. The Name. 2. The Thing. 1. Concerning the name;
av cst pns12 vmb vvi pp-f n1 av-jn, pns12 vmb vvi, crd dt n1. crd dt n1. crd vvg dt n1;
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it is a rule in Lactantius; Graeci meliùs & significantiùs NONLATINALPHABET dicunt, quam nos Latini possumus resipiscentiam dicere;
it is a Rule in Lactantius; Greeks meliùs & significantiùs dicunt, quam nos Latini possumus resipiscentiam dicere;
pn31 vbz dt n1 p-acp np1; np1 vbz cc j fw-la, fw-la fw-la np1 fw-la fw-la fw-la;
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and the summe is, that they speak better who use the Greek words. These are two of speciall use.
and the sum is, that they speak better who use the Greek words. These Are two of special use.
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1. Metanoia, NONLATINALPHABET, which comes of NONLATINALPHABET, the first faculty of the reasonable soule.
1. Metanoia,, which comes of, the First faculty of the reasonable soul.
crd np1,, r-crq vvz pp-f, dt ord n1 pp-f dt j n1.
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The understanding is the first mover, which sometimes, either for want of light, or neglect of care, mistakes, and rusheth upon an error;
The understanding is the First mover, which sometime, either for want of Light, or neglect of care, mistakes, and Rushes upon an error;
dt n1 vbz dt ord n1, r-crq av, av-d p-acp n1 pp-f n1, cc n1 pp-f n1, vvz, cc vvz p-acp dt n1;
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the review of that mistake or error is called NONLATINALPHABET, a second, or an after-understanding. So in the generall.
the review of that mistake or error is called, a second, or an after-understanding. So in the general.
dt vvi pp-f d n1 cc n1 vbz vvn, dt ord, cc dt n1. av p-acp dt n1.
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NONLATINALPHABET, The sorrowing after a thing is done; as 2 Cor. 7.8.
, The sorrowing After a thing is done; as 2 Cor. 7.8.
, dt n-vvg p-acp dt n1 vbz vdn; c-acp crd np1 crd.
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NONLATINALPHABET. Though I made you sorry, I doe not repent (id est) I am not sorry,
. Though I made you sorry, I do not Repent (id est) I am not sorry,
. cs pns11 vvd pn22 j, pns11 vdb xx vvi (fw-la fw-la) pns11 vbm xx j,
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though I did repent (id est) though I was sorry. So Rom. 11.29. The gifts and calling of God are NONLATINALPHABET, without repentance: (i. e.) God is not sorry for bestowing them. So also in the generall:
though I did Repent (id est) though I was sorry. So Rom. 11.29. The Gifts and calling of God Are, without Repentance: (i. e.) God is not sorry for bestowing them. So also in the general:
cs pns11 vdd vvi (fw-la fw-la) c-acp pns11 vbds j. np1 np1 crd. dt n2 cc n-vvg pp-f np1 vbr, p-acp n1: (uh. sy.) np1 vbz xx j p-acp vvg pno32. av av p-acp dt n1:
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But because there may be a change, and sorrowing to the worse, therefore the words in their own naked signification do not expresse enough;
But Because there may be a change, and sorrowing to the Worse, Therefore the words in their own naked signification do not express enough;
cc-acp c-acp pc-acp vmb vbi dt n1, cc vvg p-acp dt jc, av dt n2 p-acp po32 d j n1 vdb xx vvi av-d;
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but as they signifie in common use.
but as they signify in Common use.
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Thus NONLATINALPHABET, is of NONLATINALPHABET, Madnesse, & NONLATINALPHABET Afterwards, & is the correcting of a mans selfe for his folly;
Thus, is of, Madness, & Afterwards, & is the correcting of a men self for his folly;
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and so it is taken for NONLATINALPHABET, Soundnesse of mind; as Lactantius hath well described it;
and so it is taken for, Soundness of mind; as Lactantius hath well described it;
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Is enim quem facti sui poenitet, errorem suum pristinum intelligit, ideo { que } Graeci meliùs, &c. Resipiscit enim, ac mentem suam quasi ab insania recipit, quem errati piget, castigat { que } seipsum dementiae. Is enim Whom facti sui poenitet, errorem suum pristinum intelligit, ideo { que } Greeks meliùs, etc. Resipiscit enim, ac mentem suam quasi ab insania recipit, Whom errati Piget, castigate { que } seipsum dementiae.
vbz fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la { fw-fr } np1 n2, av fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvi { fw-fr } fw-la fw-la.
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So also in the now use, NONLATINALPHABET is the same with NONLATINALPHABET and as Nazianzen adds unto it, NONLATINALPHABET, A turning to the better.
So also in the now use, is the same with and as Nazianzen adds unto it,, A turning to the better.
av av p-acp dt av vvi, vbz dt d p-acp cc p-acp np1 vvz p-acp pn31,, dt vvg p-acp dt jc.
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The Latin word Poenitentia, which is of poena, punishment, as agreeing rather with sorrow onely than conversion;
The Latin word Penitence, which is of poena, punishment, as agreeing rather with sorrow only than conversion;
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doth not so properly expresse what wee have in hand, as Resipiscentia. The word is not used in ancient Latin writers, only once found in Cicero, when hee speakes of Alexander, how passionate he was after hee had killed Clitus, Tanta fuit vis poenitendi.
does not so properly express what we have in hand, as Repentance. The word is not used in ancient Latin writers, only once found in Cicero, when he speaks of Alexander, how passionate he was After he had killed Clitus, Tanta fuit vis poenitendi.
vdz xx av av-j vvi r-crq pns12 vhb p-acp n1, c-acp fw-la. dt n1 vbz xx vvn p-acp j jp n2, av-j a-acp vvd p-acp np1, c-crq pns31 vvz pp-f np1, c-crq j pns31 vbds c-acp pns31 vhd vvn np1, fw-la fw-la fw-fr fw-la.
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Yet I should not be very precise in rejecting that word, or taking the other;
Yet I should not be very precise in rejecting that word, or taking the other;
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partly, because I find it used by old Christian Latins, as Lactantius, and Tertullian, and Cyprian; partly and specially,
partly, Because I find it used by old Christian Latins, as Lactantius, and Tertullian, and Cyprian; partly and specially,
av, c-acp pns11 vvb pn31 vvn p-acp j njp np1, c-acp np1, cc np1, cc jp; av cc av-j,
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because I conceive more in repentance than a bare acknowledgement of errour, or turning unto God;
Because I conceive more in Repentance than a bore acknowledgement of error, or turning unto God;
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That there is besides, an afflicting or grieving of the soule, and a detestation of sin;
That there is beside, an afflicting or grieving of the soul, and a detestation of since;
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which manifests it selfe by outward signes, As Job 42.6. I abhorre my selfe, and repent in dust and ashes. And, Joel 2.12. Turne unto mee in fasting, weeping and mourning.
which manifests it self by outward Signs, As Job 42.6. I abhor my self, and Repent in dust and Ashes. And, Joel 2.12. Turn unto me in fasting, weeping and mourning.
r-crq vvz pn31 n1 p-acp j n2, c-acp n1 crd. pns11 vvb po11 n1, cc vvi p-acp n1 cc n2. cc, np1 crd. vvb p-acp pno11 p-acp vvg, vvg cc vvg.
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There the Hebrew word NONLATINALPHABET Sciub is used, which is ever translated NONLATINALPHABET, yet is not without externall signes of sorrow and detestation.
There the Hebrew word Sciub is used, which is ever translated, yet is not without external Signs of sorrow and detestation.
a-acp dt njp n1 vvb vbz vvn, r-crq vbz av vvn, av vbz xx p-acp j n2 pp-f n1 cc n1.
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So St. Austin in one Epistle useth it, Est poenitentia bonorum & fidelium poena quotidiana, in qua pectora tundimus dicentes, Dimitte nobis debita nostra. And in another place;
So Saint Austin in one Epistle uses it, Est Penitence Bonorum & Fidelium poena Quotidian, in qua pectora tundimus Saying, Dimity nobis Debita nostra. And in Another place;
av n1 np1 p-acp crd n1 vvz pn31, fw-la fw-la fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, vvi fw-la fw-la fw-la. cc p-acp j-jn n1;
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Certam poenitentiam non facit nisi odium peccati, & Amor Dei, quando sic poenites, ut tibi amarum sapiat in animo quod antè dulce fuit in vita, Certam poenitentiam non facit nisi odium peccati, & Amor Dei, quando sic poenites, ut tibi amarum sapiat in animo quod antè dulce fuit in vita,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la vvz, fw-la fw-la fw-la n1 p-acp fw-la fw-la fw-la fw-la fw-la p-acp fw-la,
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& quod te prius oblectabat in corpore, ipsum te cruciat in mente. & quod te prius oblectabat in corpore, ipsum te cruciate in mente.
cc fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-la n1 p-acp fw-la.
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The name then gives all this unto us, that it is an after-wit, sorrowing for sin, turning from it with detestation, unto God.
The name then gives all this unto us, that it is an afterwit, sorrowing for since, turning from it with detestation, unto God.
dt n1 av vvz d d p-acp pno12, cst pn31 vbz dt n1, vvg p-acp n1, vvg p-acp pn31 p-acp n1, p-acp np1.
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2. But it is not enough to looke upon the garment, but we must know the thing itselfe; which falls under divers acceptations:
2. But it is not enough to look upon the garment, but we must know the thing itself; which falls under diverse acceptations:
crd p-acp pn31 vbz xx av-d pc-acp vvi p-acp dt n1, cc-acp pns12 vmb vvi dt n1 px31; r-crq vvz p-acp j n2:
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and because Preachers according to the ambiguous sense of it, use it sometimes one way, sometimes another, that the unacquainted here is confounded by rhe ambiguity,
and Because Preachers according to the ambiguous sense of it, use it sometime one Way, sometime Another, that the unacquainted Here is confounded by rhe ambiguity,
cc c-acp n2 vvg p-acp dt j n1 pp-f pn31, vvb pn31 av crd n1, av j-jn, cst dt j av vbz vvn p-acp dt n1,
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& knoweth not how to take it; That I may direct you to a profitable hearing of others in this point;
& Knoweth not how to take it; That I may Direct you to a profitable hearing of Others in this point;
cc vvz xx c-crq pc-acp vvi pn31; cst pns11 vmb vvi pn22 p-acp dt j n-vvg pp-f n2-jn p-acp d n1;
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I will tell you the differences, and how repentance is taken, 1. Lesse properly. 2. More properly. 3. Improperly.
I will tell you the differences, and how Repentance is taken, 1. Less properly. 2. More properly. 3. Improperly.
pns11 vmb vvi pn22 dt n2, cc c-crq n1 vbz vvn, crd av-dc av-j. crd av-dc av-j. crd av-j.
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1. Lesse properly, Repentance is two wayes spoken of, and understood. 1. Synecdochically, and then it is no more than Contrition;
1. Less properly, Repentance is two ways spoken of, and understood. 1. Synecdochically, and then it is no more than Contrition;
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NONLATINALPHABET, a displeasing, or wounding of the soule; which is, either Legall, and that may bee found in Reprobates;
, a displeasing, or wounding of the soul; which is, either Legal, and that may be found in Reprobates;
, dt j-vvg, cc vvg pp-f dt n1; r-crq vbz, d j, cc cst vmb vbi vvn p-acp n2-jn;
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or Evangelicall, which is only in converts, and is called a sorrow unto God. 2. Generally, and that is more than Contrition, in a generall notion;
or Evangelical, which is only in converts, and is called a sorrow unto God. 2. Generally, and that is more than Contrition, in a general notion;
cc np1, r-crq vbz av-j p-acp vvz, cc vbz vvn dt n1 p-acp np1. crd av-j, cc d vbz av-dc cs n1, p-acp dt n1 n1;
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it is the whole turning of a man to God.
it is the Whole turning of a man to God.
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Which difference serves somewhat to the cleering of that controverted question, Which is first, Faith or Repentance? If wee take Repentance Synecdochically, then Repentance is before Faith:
Which difference serves somewhat to the clearing of that controverted question, Which is First, Faith or Repentance? If we take Repentance Synecdochically, then Repentance is before Faith:
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If Generally, then Faith is before Repentance. 2. More properly:
If Generally, then Faith is before Repentance. 2. More properly:
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and then repentance is upon the sight and detestation of sinne, the true conversion of the life unto God.
and then Repentance is upon the sighed and detestation of sin, the true conversion of the life unto God.
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This the Scripture calls, The renewing of the soule; Eph. 4.23. Be renewed in the spirit of your mind.
This the Scripture calls, The renewing of the soul; Ephesians 4.23. Be renewed in the Spirit of your mind.
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Ezekiel speakes of it, and more than the Apostle:Ezekielem speaks of it, and more than the Apostle:
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Repent, and turne your selves from all your transgressions, make you a new heart and a new spirit. repent, and turn your selves from all your transgressions, make you a new heart and a new Spirit.
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Ezek. 18.30, 31. Which agreeth with those other places which make two parts, Mortification and Vivification;Ezekiel 18.30, 31. Which agreeth with those other places which make two parts, Mortification and Vivification;
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a dying with Christ, and a rising to newnesse of life: Rom. 6.4. A departing from evill, and doing good; Psal. 34.14.
a dying with christ, and a rising to newness of life: Rom. 6.4. A departing from evil, and doing good; Psalm 34.14.
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A ceasing to doe evill, and learning to doe well, Esa. 1.16, 17. 3. Improperly; and so the outward profession is called repentance;
A ceasing to do evil, and learning to do well, Isaiah 1.16, 17. 3. Improperly; and so the outward profession is called Repentance;
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and this is best expressed by the word Poenitentia, penitence, or penance. This is ordinary, or extraordinary;
and this is best expressed by the word Penitence, penitence, or penance. This is ordinary, or extraordinary;
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and both, either of one alone, or common to many;
and both, either of one alone, or Common to many;
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the common to many is a publike manifestation of sorrow, detestation, and conversion, by some humiliation;
the Common to many is a public manifestation of sorrow, detestation, and conversion, by Some humiliation;
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and so these assemblies of ours, and such of the like nature, have beene called,
and so these assemblies of ours, and such of the like nature, have been called,
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and not improperly, by some of the Ancients, Penances. But what repentance is, properly, I told you in the second division.
and not improperly, by Some of the Ancients, Penances. But what Repentance is, properly, I told you in the second division.
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So wee have cleered the first thing, what repentance is. 2. The second is, What are fruits.
So we have cleared the First thing, what Repentance is. 2. The second is, What Are fruits.
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The word fructus, may either be derived, à ferendo, because of bearing or bringing forth;
The word fructus, may either be derived, à ferendo, Because of bearing or bringing forth;
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or à fruendo, of enjoying, because fruit is the pleasure or riches of any thing that beares:
or à fruendo, of enjoying, Because fruit is the pleasure or riches of any thing that bears:
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and being the vertue of every thing in its kind, it hath a kind of deliciousnesse in it,
and being the virtue of every thing in its kind, it hath a kind of deliciousness in it,
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as the Gr. NONLATINALPHABET seemeth to bee of the Chald. carpe, sweet ripe fruit.
as the Great seems to be of the Chald. carp, sweet ripe fruit.
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But that derivation which I am most pleased in, is, that a fruitfull man is called NONLATINALPHABET, of NONLATINALPHABET and NONLATINALPHABET, a Birth, of NONLATINALPHABET, to beare;
But that derivation which I am most pleased in, is, that a fruitful man is called, of and, a Birth, of, to bear;
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so that fruit is that which a living thing sends out of it. That which hath life in it, sendeth forth somewhat:
so that fruit is that which a living thing sends out of it. That which hath life in it, sends forth somewhat:
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you may see it in Animals, they procreate;
you may see it in Animals, they procreate;
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you may see it in plants, if a stock be dead, it so remaines, but if there be life in it, it shoots out branches, buds, leaves;
you may see it in plants, if a stock be dead, it so remains, but if there be life in it, it shoots out branches, buds, leaves;
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somewhat it sends forth of it selfe. The fruit of an Animal is the worke of that life;
somewhat it sends forth of it self. The fruit of an Animal is the work of that life;
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so the fruit of the plant is the worke of the plant: and therefore the Apostle hath cleared this phrase by another, Acts 26.20. Paul preached to the Gentiles, that they might doe workes meet for repentance.
so the fruit of the plant is the work of the plant: and Therefore the Apostle hath cleared this phrase by Another, Acts 26.20. Paul preached to the Gentiles, that they might do works meet for Repentance.
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The fruits are the workes of that repentance which hath life within it: which may satisfie for the cleering of that.
The fruits Are the works of that Repentance which hath life within it: which may satisfy for the clearing of that.
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3. The third is, What are meet fruits, or fruits meet for repentance. This may admit of a double interpretation.
3. The third is, What Are meet fruits, or fruits meet for Repentance. This may admit of a double Interpretation.
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1. Our fruits or works must be meet for repentance, that is, there must be somewhat in the degree of our repentance, suitable to the degree of our sins.
1. Our fruits or works must be meet for Repentance, that is, there must be somewhat in the degree of our Repentance, suitable to the degree of our Sins.
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I know it is true, that there is nothing but Christs death which is infinitely meritorious, which is proportionable to the sinne:
I know it is true, that there is nothing but Christ death which is infinitely meritorious, which is proportionable to the sin:
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yet the acts of our repentance must suite with the acts of our sin. This wee finde in the example of Peter, He sinned greatly, and hee wept bitterly: hee sinned, and hee wept;
yet the acts of our Repentance must suit with the acts of our since. This we find in the Exampl of Peter, He sinned greatly, and he wept bitterly: he sinned, and he wept;
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but there is a farther proportion, hee sinned greatly, and hee wept bitterly. Paul was a Persecuter, but when hee was converted, hee became a Preacher; there is a proportion;
but there is a farther proportion, he sinned greatly, and he wept bitterly. Paul was a Persecutor, but when he was converted, he became a Preacher; there is a proportion;
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but Paul who was a bloody Persecuter, became a most painfull Preacher: there's a farther meetnesse.
but Paul who was a bloody Persecutor, became a most painful Preacher: there's a farther meetness.
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Wee must thus be answerable in our penitence, to our sinne; when we have slipt from God, wee must catch a faster hold upon him;
we must thus be answerable in our penitence, to our sin; when we have slipped from God, we must catch a faster hold upon him;
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and by so much faster as our slip was fouler. 2 But secondly, which is the sense I would rather give you;
and by so much faster as our slip was Fowler. 2 But secondly, which is the sense I would rather give you;
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there must bee answerablenesse in our works to the truth of our repentance; our works must correspond to the life which is within us;
there must be answerableness in our works to the truth of our Repentance; our works must correspond to the life which is within us;
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when we are converted, there must be works meet. 1. To Synecdochicall repentance; true sorrow, and those notes which are given fully by the Apostle, 2. Cor. 7.11. 2. To generall repentance;
when we Are converted, there must be works meet. 1. To Synecdochical Repentance; true sorrow, and those notes which Are given Fully by the Apostle, 2. Cor. 7.11. 2. To general Repentance;
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hatred of sin, purpose to leave sin, reformation of the life. 3. To proper repentance; Conversion, a new principle of life, and such actions as flow from new life. 4. To improper repentance; profession by signes: they are these; contrition, confession, and satisfaction.
hatred of since, purpose to leave since, Reformation of the life. 3. To proper Repentance; Conversion, a new principle of life, and such actions as flow from new life. 4. To improper Repentance; profession by Signs: they Are these; contrition, Confessi, and satisfaction.
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These are all fraits worthy of, or meet for repentance; and it shall suffice for rhe first businesse which I promised, The explication.
These Are all fraits worthy of, or meet for Repentance; and it shall suffice for rhe First business which I promised, The explication.
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2. The confirmation of this truth, that there are such fruits, appears: 1. Because God hath commanded them:
2. The confirmation of this truth, that there Are such fruits, appears: 1. Because God hath commanded them:
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if there were not such a thing in rerum natura, there should be no precept;
if there were not such a thing in rerum Nature, there should be no precept;
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for though wee are sometimes commanded to doe what wee cannot doe, yet wee are never commanded to doe what never was to be done:
for though we Are sometime commanded to do what we cannot do, yet we Are never commanded to do what never was to be done:
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if God bid us be perfect, therefore there is perfection, though we cannot be perfect. But this is required both here, and Act. 26.20. 2. Because repentance hath life, a true perfect life:
if God bid us be perfect, Therefore there is perfection, though we cannot be perfect. But this is required both Here, and Act. 26.20. 2. Because Repentance hath life, a true perfect life:
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now where is perfect life, there is a work, it shoots out fruit. Hee that is a true penitent, a true convert, hath a spirit of life within;
now where is perfect life, there is a work, it shoots out fruit. He that is a true penitent, a true convert, hath a Spirit of life within;
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for faith hath purified his heart from dead works: and therefore he lives unto God, and brings forth fruit unto holinesse.
for faith hath purified his heart from dead works: and Therefore he lives unto God, and brings forth fruit unto holiness.
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3. It appears there are such fruits, because wee have found such in the examples of holy men, who have repented and have been converted.
3. It appears there Are such fruits, Because we have found such in the Examples of holy men, who have repented and have been converted.
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To present those examples, were to spend away the time needlesly;
To present those Examples, were to spend away the time needlessly;
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and therefore I leave it to them that are well acquainted with the Bible-history, and fall unto application.
and Therefore I leave it to them that Are well acquainted with the Bible history, and fallen unto application.
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Ʋse 1. If there be fruits meet for repentance, it condemnes those dead formes of Popish penances, which have no life,Ʋse 1. If there be fruits meet for Repentance, it condemns those dead forms of Popish penances, which have no life,
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nor no fruits worthy of an inward life.
nor no fruits worthy of an inward life.
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It is true that in elder times there were ceremonious corrections of shame, appointed in the Church;
It is true that in elder times there were ceremonious corrections of shame, appointed in the Church;
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as Tertullian shews us the custome of his time: Sacco & Cineri incubare, corpus sordibus obscurare, presbyteris advolvi, & aris dei adgeniculari:
as Tertullian shows us the custom of his time: Sacco & Cineri incubare, corpus sordibus obscurare, Presbyters advolvi, & aris dei adgeniculari:
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Yet now the popish penances are as blasphemous as they are ridiculous and idle, when presumptuous Confessors dare injoyne them, as satisfactory and meritorious.
Yet now the popish penances Are as blasphemous as they Are ridiculous and idle, when presumptuous Confessors Dare enjoin them, as satisfactory and meritorious.
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We acknowledge, that nothing is more common in true religion, or more necessary than true repentance;
We acknowledge, that nothing is more Common in true Religion, or more necessary than true Repentance;
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which wee conceive to be the hatred of sin, termining in the love of the Righteousnesse of Christ;
which we conceive to be the hatred of since, termining in the love of the Righteousness of christ;
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whose proper Seate is in the minde and will, both being changed, the one to know, the other to love, that duty which we owe to God and man.
whose proper Seat is in the mind and will, both being changed, the one to know, the other to love, that duty which we owe to God and man.
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We know, these inward motions are not hid; That hatred shewes it selfe by confession, by tears;
We know, these inward motions Are not hid; That hatred shows it self by Confessi, by tears;
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This love, by all works of piety and charity.
This love, by all works of piety and charity.
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But beleeve further, that it is sometimes needfull to require & receive absolution from the Church according to the authority that Christ committed to her.
But believe further, that it is sometime needful to require & receive absolution from the Church according to the Authority that christ committed to her.
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It is an impudent slander of the Jesuits therefore, who say, that wee together with the Novatian Heretikes, have taken away, not onely the name,
It is an impudent slander of the Jesuits Therefore, who say, that we together with the Novatian Heretics, have taken away, not only the name,
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but the power & rites of ecclesiasticall reconciliation of sinners unto God.
but the power & Rites of ecclesiastical reconciliation of Sinners unto God.
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For we both deny, that the Novatians or Catharists did deny, the restitution of the fallen by publique penance:
For we both deny, that the Novatians or Catharists did deny, the restitution of the fallen by public penance:
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for their errour was this, that there is no place for repentance for those who fall after Baptisme; which occasioned the Jesuits mistake.
for their error was this, that there is no place for Repentance for those who fallen After Baptism; which occasioned the Jesuits mistake.
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(21) sermon (DIV2)
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And none will say that the Novatians denyed penance to be a Sacrament; for that later fiction was not then invented, and therefore could not be then questioned. Meer Sophistry:
And none will say that the Novatians denied penance to be a Sacrament; for that later fiction was not then invented, and Therefore could not be then questioned. Mere Sophistry:
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(21) sermon (DIV2)
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2707
By faining the Novatians to be their adversaries, they would gain credit to their cause; desiring to make their Readers beleeve the Novatians did oppose it;
By feigning the Novatians to be their Adversaries, they would gain credit to their cause; desiring to make their Readers believe the Novatians did oppose it;
p-acp vvg dt npg1 pc-acp vbi po32 n2, pns32 vmd vvi n1 p-acp po32 n1; vvg pc-acp vvi po32 n2 vvb dt npg1 vdd vvi pn31;
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2708
thereby hoping to prove it anciently defended, because anciently resisted. NONLATINALPHABET. And for our selves, wee deny, that wee deny either penitence or absolution;
thereby hoping to prove it anciently defended, Because anciently resisted.. And for our selves, we deny, that we deny either penitence or absolution;
av vvg pc-acp vvi pn31 av-jn vvn, c-acp av-j vvd.. cc p-acp po12 n2, pns12 vvb, cst pns12 vvb d n1 cc n1;
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but wee deny penance to be a sacrament, as having neither sacramentall matter, nor sacramentall institution.
but we deny penance to be a sacrament, as having neither sacramental matter, nor sacramental Institution.
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2710
We justly finde fault with the multitude of their idle penances and their nature.
We justly find fault with the multitude of their idle penances and their nature.
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Ʋse 2. If there be fruits of Repentance, meet for it, and worthy of it, it gives us a ground of Tryall, to discover the truth of our Repentance by the fruits.Ʋse 2. If there be fruits of Repentance, meet for it, and worthy of it, it gives us a ground of Trial, to discover the truth of our Repentance by the fruits.
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Wee will examine those Signes particularly, according to the formerly named different acceptations; that being more distinct, wee may make the application closer to the Conscience. 1. Taking Repentance for Contrition;
we will examine those Signs particularly, according to the formerly nam different acceptations; that being more distinct, we may make the application closer to the Conscience. 1. Taking Repentance for Contrition;
pns12 vmb vvi d n2 av-j, vvg p-acp dt av-j vvd j n2; cst vbg dc j, pns12 vmb vvi dt n1 av-jc p-acp dt n1. crd vvg n1 p-acp n1;
(21) sermon (DIV2)
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the fruit or signe of it is to bee truely and sincerely sorrowfull for sin: but because all men doe professe themselves sorrowfull, we judge of the truth of it.
the fruit or Signen of it is to be truly and sincerely sorrowful for since: but Because all men do profess themselves sorrowful, we judge of the truth of it.
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2714
1. True and unfeined sorrow grieves more for the offence, than for the punishment.
1. True and unfeigned sorrow grieves more for the offence, than for the punishment.
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(21) sermon (DIV2)
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It grieves at sin, not onely as a burden, and that which wearies us with the heavie load of following wrath;
It grieves At since, not only as a burden, and that which wearies us with the heavy load of following wrath;
pn31 vvz p-acp n1, xx av-j c-acp dt n1, cc cst r-crq vvz pno12 p-acp dt j n1 pp-f vvg n1;
(21) sermon (DIV2)
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but as it is a sin, a violation of divine Law:
but as it is a since, a violation of divine Law:
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and from hence, it looks upon it as an odious thing, though it saw no punishment;
and from hence, it looks upon it as an odious thing, though it saw no punishment;
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(21) sermon (DIV2)
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vile and filthy, though not dangerous.
vile and filthy, though not dangerous.
j cc j, cs xx j.
(21) sermon (DIV2)
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2. Unfeined sorrow is greatest for sin, greater for sin than for other crosses, or what els may move displesure.
2. Unfeigned sorrow is greatest for since, greater for since than for other Crosses, or what Else may move displeasure.
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(21) sermon (DIV2)
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The apprehension of sin, by a sorrow-toucht man, makes his memory & thoughts bitter to him;
The apprehension of since, by a sorrow-toucht man, makes his memory & thoughts bitter to him;
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(21) sermon (DIV2)
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that he is in Bitternes because of his sin, as one is in Bitternes for his first borne:
that he is in Bitterness Because of his since, as one is in Bitterness for his First born:
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(21) sermon (DIV2)
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2722
according to the phrase used, Zach. 12.10. Yet this tryall must be with caution;
according to the phrase used, Zach 12.10. Yet this trial must be with caution;
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(21) sermon (DIV2)
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for a Convert doth not alwaies finde this difference of sorrow sensitively, but ever Intellectivê quoad displicentiam voluntatis. He may be sometimes over-born with a passionate sodain grief,
for a Convert does not always find this difference of sorrow sensitively, but ever Intellectivê quoad displicentiam voluntatis. He may be sometime overborne with a passionate sudden grief,
p-acp dt vvb vdz xx av vvi d n1 pp-f n1 av-j, cc-acp av n1 av fw-la fw-la. pns31 vmb vbi av j p-acp dt j j n1,
(21) sermon (DIV2)
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2724
for the losse of health, or credit, or estate, or friend; and may be for the time miserably distempered:
for the loss of health, or credit, or estate, or friend; and may be for the time miserably distempered:
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2725
but in his serious collected thoughts, hee sees sin as the swallowing Evill, that which drowns the thought of others.
but in his serious collected thoughts, he sees since as the swallowing Evil, that which drowns the Thought of Others.
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(21) sermon (DIV2)
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And because Tristitia is ex eo quod patitur aliquis, as the schoole speakes:
And Because Tristitia is ex eo quod patitur aliquis, as the school speaks:
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(21) sermon (DIV2)
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therefore he that sorrows for sin, is wearied with it, and that makes him nolle peccatum, disaffect it,
Therefore he that sorrows for since, is wearied with it, and that makes him nolle peccatum, disaffect it,
av pns31 cst n2 p-acp n1, vbz vvn p-acp pn31, cc d vvz pno31 fw-la fw-la, vvb pn31,
(21) sermon (DIV2)
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and desirous to shake it off. This is the first signe, True sorrow. 2. Taking Repentance for a generall turning, there are three signes:
and desirous to shake it off. This is the First Signen, True sorrow. 2. Taking Repentance for a general turning, there Are three Signs:
cc j pc-acp vvi pn31 a-acp. d vbz dt ord n1, j n1. crd vvg n1 p-acp dt n1 vvg, pc-acp vbr crd n2:
(21) sermon (DIV2)
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2729
1. Hatred of sinne, which was the praise of Ephesus, This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, Rev. 2.6.
1. Hatred of sin, which was the praise of Ephesus, This thou hast, that thou Hatest the Deeds of the Nicolaitans, which I also hate, Rev. 2.6.
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The Penitent casts not off his sin, as the Merchant in a tempest throws away his goods, because hee cannot keep them;
The Penitent Cast not off his since, as the Merchant in a tempest throws away his goods, Because he cannot keep them;
dt n-jn vvz xx p-acp po31 n1, c-acp dt n1 p-acp dt n1 vvz av po31 n2-j, c-acp pns31 vmbx vvi pno32;
(21) sermon (DIV2)
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but willingly, freely, because hee cannot endure to looke upon them.
but willingly, freely, Because he cannot endure to look upon them.
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Why are some men in the time of their Sicknesse violent in throwing away their sins? Not for want of love unto them,
Why Are Some men in the time of their Sickness violent in throwing away their Sins? Not for want of love unto them,
q-crq vbr d n2 p-acp dt n1 pp-f po32 n1 j p-acp vvg av po32 n2? xx p-acp n1 pp-f n1 p-acp pno32,
(21) sermon (DIV2)
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2733
but they see the Sea growes high, the Tempest rageth, they begin to apprehend what death is, and what hell is;
but they see the Sea grows high, the Tempest rages, they begin to apprehend what death is, and what hell is;
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and know, unlesse they lighten their vessel, they cannot be safe:
and know, unless they lighten their vessel, they cannot be safe:
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(21) sermon (DIV2)
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2735
then they are busie in the work, they throw over-boord their usury, their drunkennesse, their swearing, and such like stuffe:
then they Are busy in the work, they throw overboard their Usury, their Drunkenness, their swearing, and such like stuff:
cs pns32 vbr j p-acp dt n1, pns32 vvb n1 po32 n1, po32 n1, po32 n-vvg, cc d j n1:
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but it is not out of hatred to their sins, but of love to themselves;
but it is not out of hatred to their Sins, but of love to themselves;
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2737
for if they could continue in their sins, and be saved when they have don, they could be contented not to part.
for if they could continue in their Sins, and be saved when they have dONE, they could be contented not to part.
c-acp cs pns32 vmd vvi p-acp po32 n2, cc vbi vvn c-crq pns32 vhb vdn, pns32 vmd vbi vvn xx pc-acp vvi.
(21) sermon (DIV2)
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2738
Their practise and affection may be lively seen in Phaltiels history: David had married Michol, Saul injuriously gave her to another:
Their practice and affection may be lively seen in Phaltiels history: David had married Michal, Saul injuriously gave her to Another:
po32 n1 cc n1 vmb vbi av-j vvn p-acp n2 n1: np1 vhd vvn np1, np1 av-j vvd pno31 p-acp j-jn:
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2739
when David came to the Crown and was able to command, hee sends for his wife Michol; her husband dares not disobey,
when David Come to the Crown and was able to command, he sends for his wife Michal; her husband dares not disobey,
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but brings her on her journy, and then sends her from him:
but brings her on her journey, and then sends her from him:
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(21) sermon (DIV2)
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2741
But what? Is Phaltiel weary of his Michol, that he now forsakes her? nay, hee was enforced;
But what? Is Phaltiel weary of his Michal, that he now forsakes her? nay, he was Enforced;
cc-acp q-crq? vbz np1 j pp-f po31 np1, cst pns31 av vvz pno31? uh-x, pns31 vbds vvn;
(21) sermon (DIV2)
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2742
and though she were gone, he looks after her to Bahurim, weeping. Carnall men, though for feare, or some other reasons they shake hands with their sins,
and though she were gone, he looks After her to Bahurim, weeping. Carnal men, though for Fear, or Some other Reasons they shake hands with their Sins,
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(21) sermon (DIV2)
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2743
yet they have many a longing heart after them, and bestow many affectionate looke; they part, and yet they are loth to part asunder.
yet they have many a longing heart After them, and bestow many affectionate look; they part, and yet they Are loath to part asunder.
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(21) sermon (DIV2)
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But unfeined hatred sues for a Bill of Divorce, and with much willingnesse forsakes sin, as a lewd and paltry strumpet, angry that so long hee was wedded to it.
But unfeigned hatred sues for a Bill of Divorce, and with much willingness forsakes since, as a lewd and paltry strumpet, angry that so long he was wedded to it.
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(21) sermon (DIV2)
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But the truth of this appeares further. 1. When our hatred is against all sin, without any exception.
But the truth of this appears further. 1. When our hatred is against all since, without any exception.
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2. When it is constant, without Truce, or any Intermission. 3. When it is implacable, without articling for agreement, or hope of any future reconciliation.
2. When it is constant, without Truce, or any Intermission. 3. When it is implacable, without articling for agreement, or hope of any future reconciliation.
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4. When it is vehement, without granting any present favour or toleration.
4. When it is vehement, without granting any present favour or toleration.
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All which notions I might enlarge profitably, but that I remember you observe how the time spends.
All which notions I might enlarge profitably, but that I Remember you observe how the time spends.
av-d r-crq n2 pns11 vmd vvi av-j, cc-acp cst pns11 vvb pn22 vvb c-crq dt n1 vvz.
(21) sermon (DIV2)
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2. Besides hatred of sinne, there will be a purpose to leave, which discovers it selfe right and sincere.
2. Beside hatred of sin, there will be a purpose to leave, which discovers it self right and sincere.
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2750
1. When the purpose shewes it selfe full for the future time, against future sinnes, by its readinesse in the present against present sinnes.
1. When the purpose shows it self full for the future time, against future Sins, by its readiness in the present against present Sins.
crd c-crq dt n1 vvz pn31 n1 j p-acp dt j-jn n1, p-acp j-jn n2, p-acp po31 n1 p-acp dt j p-acp j n2.
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2751
It is the formall protestation of deceitfull men, That they will reforme, they will leave such courses:
It is the formal protestation of deceitful men, That they will reform, they will leave such courses:
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but, in the meane time, they earnestly pursue, what they say, they doe purpose to leave.
but, in the mean time, they earnestly pursue, what they say, they do purpose to leave.
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2. When there is a purpose to use the means, as well as to resolve the end;
2. When there is a purpose to use the means, as well as to resolve the end;
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they meane to forsake sinne, that ply the ordinance, that attend upon preaching, that are much in prayer, that are often in the combat:
they mean to forsake sin, that ply the Ordinance, that attend upon preaching, that Are much in prayer, that Are often in the combat:
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if men neglect these meanes, I cannot beleeve that they are fallen out with their sins in earnest.
if men neglect these means, I cannot believe that they Are fallen out with their Sins in earnest.
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3. When there is an indeavour to remove away those impediments which usually hinder the execution of the purpose.
3. When there is an endeavour to remove away those impediments which usually hinder the execution of the purpose.
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2757
If a man say hee purposes to leave drinking, and yet hath no care to refraine ill company, it argues his purpose is deceitfull,
If a man say he Purposes to leave drinking, and yet hath no care to refrain ill company, it argues his purpose is deceitful,
cs dt n1 vvb pns31 vvz pc-acp vvi vvg, cc av vhz dx n1 pc-acp vvi j-jn n1, pn31 vvz po31 n1 vbz j,
(21) sermon (DIV2)
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2758
because hee studies not to remove the hindrances of his purpose. 3. Besides this hatred and purpose, there will be reformation;
Because he studies not to remove the hindrances of his purpose. 3. Beside this hatred and purpose, there will be Reformation;
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a reformation of the whole man, an amendment of life.
a Reformation of the Whole man, an amendment of life.
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2760
Hee that can see his sinne, confesse his sin, weep for his sinne, and yet returne to his sinne againe:
He that can see his sin, confess his since, weep for his sin, and yet return to his sin again:
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(21) sermon (DIV2)
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2761
Beleeve not such a mans repentance;
Believe not such a men Repentance;
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2762
for where is his reformation? I confesse there may be infirmity, and the penitent may sometime fall into the sinne again.
for where is his Reformation? I confess there may be infirmity, and the penitent may sometime fallen into the sin again.
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2763
But what meanes this cleaving? this continuance in sinne? You all, if demanded, would boast your repentance:
But what means this cleaving? this Continuance in sin? You all, if demanded, would boast your Repentance:
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2764
so did Saul of his obedience, in the matter of Amalek: But sayth Samuel unto him, What then meanes the lowing of Oxen and bleating of Sheep in mine ears? God commanded him to slay all;
so did Saul of his Obedience, in the matter of Amalek: But say Samuel unto him, What then means the lowing of Oxen and bleating of Sheep in mine ears? God commanded him to slay all;
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2765
Saul saith he had done the whole commandement:Saul Says he had done the Whole Commandment:
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but whence then was that noise? Are yee Drunkards still, common Swearers still, whore-masters still, Profaners of the Lords day still? and come to these fasts as penitents? and witnesse your boast of repentance? Are yee humbled as the Lord commanded? Have yee repented as the Lord comands? What meanes this noise? Why doth your drunkennesse, your oathes, your profanesse continue? you have not done as the Lord required,
but whence then was that noise? are ye Drunkards still, Common Swearers still, whoremasters still, Profaners of the lords day still? and come to these fasts as penitents? and witness your boast of Repentance? are ye humbled as the Lord commanded? Have ye repented as the Lord commands? What means this noise? Why does your Drunkenness, your Oaths, your profaneness continue? you have not done as the Lord required,
cc-acp q-crq av vbds cst n1? vbr pn22 n2 av, j n2 av, n2 av, n2 pp-f dt n2 n1 av? cc vvb p-acp d n2 c-acp n2-jn? cc vvb po22 n1 pp-f n1? vbr pn22 vvn p-acp dt n1 vvn? vhb pn22 vvn p-acp dt n1 vvz? q-crq vvz d n1? q-crq vdz po22 n1, po22 n2, po22 n1 vvi? pn22 vhb xx vdn p-acp dt n1 vvd,
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if there were true repentance there would bee reformation. This is the second.
if there were true Repentance there would be Reformation. This is the second.
cs pc-acp vbdr j n1 a-acp vmd vbi n1. d vbz dt ord.
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3. Taking repentance for conversion, the signe of it is a new life, which is many waies discerned.
3. Taking Repentance for conversion, the Signen of it is a new life, which is many ways discerned.
crd vvg n1 p-acp n1, dt n1 pp-f pn31 vbz dt j n1, r-crq vbz d n2 vvn.
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There are new thoughts, new desires, new delights. The soule dwells upon heaven, and lives by faith;
There Are new thoughts, new Desires, new delights. The soul dwells upon heaven, and lives by faith;
pc-acp vbr j n2, j n2, j n2. dt n1 vvz p-acp n1, cc vvz p-acp n1;
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by faith which seasons the affections, and takes away the souls frettings and impatiencies, and weanes us from earthly pleasures, making us,
by faith which seasons the affections, and Takes away the Souls frettings and impatiences, and weans us from earthly pleasures, making us,
p-acp n1 r-crq vvz dt n2, cc vvz av dt n2 n2 cc n2, cc vvz pno12 p-acp j n2, vvg pno12,
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as weaned children, to be content with the dug or without it, teaching us so to look upon the comforts of the breast what ever we count sweet, that if God be pleased to give them,
as weaned children, to be content with the dug or without it, teaching us so to look upon the comforts of the breast what ever we count sweet, that if God be pleased to give them,
c-acp j-vvn n2, pc-acp vbi j p-acp dt n1 cc p-acp pn31, vvg pno12 av pc-acp vvi p-acp dt n2 pp-f dt n1 r-crq av pns12 vvb j, cst cs np1 vbb vvn pc-acp vvi pno32,
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if God be pleased to deny them, still to be contented.
if God be pleased to deny them, still to be contented.
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Our new life will also have a new appetite, a desire after spirituall food, a signe of grace,
Our new life will also have a new appetite, a desire After spiritual food, a Signen of grace,
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than which I know none more common or better; for such as the life is, such is the nourishment and choice of food.
than which I know none more Common or better; for such as the life is, such is the nourishment and choice of food.
cs r-crq pns11 vvb pix av-dc j cc j; p-acp d c-acp dt n1 vbz, d vbz dt n1 cc n1 pp-f n1.
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But I will rather enlarge my selfe upon one other instance, the instance of spirituall motion ▪ but because motion may be found in diverse things, this rule must be distinctly examined.
But I will rather enlarge my self upon one other instance, the instance of spiritual motion ▪ but Because motion may be found in diverse things, this Rule must be distinctly examined.
p-acp pns11 vmb av-c vvi po11 n1 p-acp crd j-jn n1, dt n1 pp-f j n1 ▪ cc-acp c-acp n1 vmb vbi vvn p-acp j n2, d n1 vmb vbi av-j vvn.
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Prayer, reading, hearing, meditation, are motions; and men no other than naturall performe them: the difference is from the principle.
Prayer, reading, hearing, meditation, Are motions; and men not other than natural perform them: the difference is from the principle.
n1, vvg, vvg, n1, vbr n2; cc n2 xx j-jn cs j vvi pno32: dt n1 vbz p-acp dt n1.
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An engin moves, and a man moves, but there is not the same principle of motion in the engin and the man.
an engine moves, and a man moves, but there is not the same principle of motion in the engine and the man.
dt n1 vvz, cc dt n1 vvz, cc-acp pc-acp vbz xx dt d n1 pp-f n1 p-acp dt n1 cc dt n1.
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An engin is made of wheeles, and beeing wound up to a certaine heighth, the wheeles run, till the spring be downe,
an engine is made of wheels, and being wound up to a certain height, the wheels run, till the spring be down,
dt n1 vbz vvn pp-f n2, cc vbg vvn a-acp p-acp dt j n1, dt n2 vvb, c-acp dt n1 vbb a-acp,
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and then it staies, and unlesse wound up againe, continues idle, because it is but an engine.
and then it stays, and unless wound up again, continues idle, Because it is but an engine.
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But man moves from a principle of life, and hath of his owne a loco-motive faculty.
But man moves from a principle of life, and hath of his own a locomotive faculty.
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If naturall men be upon a good motion, it is because somthing windes them up,
If natural men be upon a good motion, it is Because something winds them up,
cs j n2 vbb p-acp dt j n1, pn31 vbz p-acp pi n2 pno32 p-acp,
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for ye may pegge and strain the natural to what ye will, by presenting such respects as please them,
for you may peg and strain the natural to what you will, by presenting such respects as please them,
c-acp pn22 vmb n1 cc vvi dt j p-acp r-crq pn22 vmb, p-acp vvg d n2 c-acp vvb pno32,
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& then set them on going: but the motion will not hold.
& then Set them on going: but the motion will not hold.
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But the Christians is from life, Christ is formed in them, & they live by the faith of the Son of God.
But the Christians is from life, christ is formed in them, & they live by the faith of the Son of God.
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We may also somtimes be deceived as wel in the speed as in the motion: wicked men may be forward upon things that are good:
We may also sometimes be deceived as well in the speed as in the motion: wicked men may be forward upon things that Are good:
pns12 vmb av av vbi vvn a-acp av p-acp dt n1 c-acp p-acp dt n1: j n2 vmb vbi j p-acp n2 cst vbr j:
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but here is still the difference: saith the Apostle Rom. 1.7. NONLATINALPHABET: What is in mee is ready.
but Here is still the difference: Says the Apostle Rom. 1.7.: What is in me is ready.
cc-acp av vbz av dt n1: vvz dt n1 np1 crd.: q-crq vbz p-acp pno11 vbz j.
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In the Christian there is a NONLATINALPHABET, which is the word there used, a readinesse, a free naturallnesse as it were unto that which it doth. Two horses run upon their full speed,
In the Christian there is a, which is the word there used, a readiness, a free naturallnesse as it were unto that which it does. Two Horses run upon their full speed,
p-acp dt njp pc-acp vbz dt, r-crq vbz dt n1 a-acp vvn, dt n1, dt j n1 c-acp pn31 vbdr p-acp d r-crq pn31 vdz. crd n2 vvn p-acp po32 j n1,
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but here is the tryall of the goodnesse;
but Here is the trial of the Goodness;
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The one is forced forward by the spur, and if the steele were from his side, the Jade would stand quiet;
The one is forced forward by the spur, and if the steel were from his side, the Jade would stand quiet;
dt pi vbz vvn av-j p-acp dt n1, cc cs dt n1 vbdr p-acp po31 n1, dt n1 vmd vvi j-jn;
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but the other, being full of spirit and courage, that carries him forward, that (of himself) he can hardly be kept in.
but the other, being full of Spirit and courage, that carries him forward, that (of himself) he can hardly be kept in.
cc-acp dt n-jn, vbg j pp-f n1 cc n1, cst vvz pno31 av-j, cst (pp-f px31) pns31 vmb av vbi vvn p-acp.
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Naturall men, if they doe any good, it is because they are spurred on:
Natural men, if they do any good, it is Because they Are spurred on:
j n2, cs pns32 vdb d j, pn31 vbz c-acp pns32 vbr vvn a-acp:
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but there is a NONLATINALPHABET, a freenesse in the right man, it is his life that carries him on to good duties with cheerefulnesse.
but there is a, a freeness in the right man, it is his life that carries him on to good duties with cheerfulness.
cc-acp pc-acp vbz dt, dt n1 p-acp dt j-jn n1, pn31 vbz po31 n1 cst vvz pno31 a-acp p-acp j n2 p-acp n1.
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Besides, (for I can hardly leave this meditation) our spirituall life will shew it selfe in the uniformity of our motion: It is right, not circular.
Beside, (for I can hardly leave this meditation) our spiritual life will show it self in the uniformity of our motion: It is right, not circular.
p-acp, (c-acp pns11 vmb av vvi d n1) po12 j n1 vmb vvi pn31 n1 p-acp dt n1 pp-f po12 n1: pn31 vbz j-jn, xx j-jn.
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Man moves not as the sphears orbicularly, which is the reason that men are soone giddy when they turne round.
Man moves not as the spheres orbicularly, which is the reason that men Are soon giddy when they turn round.
n1 vvz xx p-acp dt n2 av-jn, r-crq vbz dt n1 cst n2 vbr av j c-crq pns32 vvb av-j.
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The Christian is not his own compasse, but moves upon a line, streight to Scripture-canon.
The Christian is not his own compass, but moves upon a line, straight to Scripture canon.
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And in regard of the subject the motion is uniform, every part equally moves, and equally swift with the whole.
And in regard of the Subject the motion is uniform, every part equally moves, and equally swift with the Whole.
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If the arme, or leg, or any part move not equally, but lamely, there is defect:
If the arm, or leg, or any part move not equally, but lamely, there is defect:
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but chiefly, if the conserving parts be dull. The intellect, will, affections, move with an harmony, where there is this principle.
but chiefly, if the conserving parts be dull. The intellect, will, affections, move with an harmony, where there is this principle.
cc-acp av-jn, cs dt n-vvg n2 vbb j. dt n1, n1, n2, vvb p-acp dt n1, c-crq pc-acp vbz d n1.
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This is the third signe or fruit.
This is the third Signen or fruit.
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4. Lastly, taking repentance for an outward profession of it, the fruits or signes of it, are three. 1. Contrition:
4. Lastly, taking Repentance for an outward profession of it, the fruits or Signs of it, Are three. 1. Contrition:
crd ord, vvg n1 p-acp dt j n1 pp-f pn31, dt n2 cc n2 pp-f pn31, vbr crd. crd n1:
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I meane an outward contrition, for of inward sorrow I spake before.
I mean an outward contrition, for of inward sorrow I spoke before.
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The penitent Magdalen abounded in teares, they ran downe like water, that she washed the feet of our Saviour with them.
The penitent Magdalen abounded in tears, they ran down like water, that she washed the feet of our Saviour with them.
dt j-jn np1 vvn p-acp n2, pns32 vvd a-acp av-j n1, cst pns31 vvd dt n2 pp-f po12 n1 p-acp pno32.
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So Peter wept bitterly, hee drew plenty of that water. I cannot credit every wet eye, for some, like the Crocodiles, have teares at will;
So Peter wept bitterly, he drew plenty of that water. I cannot credit every wet eye, for Some, like the Crocodiles, have tears At will;
np1 np1 vvd av-j, pns31 vvd n1 pp-f d n1. pns11 vmbx vvi d j n1, p-acp d, av-j dt n2, vhb n2 p-acp n1;
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and besides, the constitution of some bodies (I thinke) is such, that they cannot wet their cheekes;
and beside, the constitution of Some bodies (I think) is such, that they cannot wet their cheeks;
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but how-ever, the heart must bee so affected; and if our constitution will admit it, sometimes upon some occasions our eyes.
but however, the heart must be so affected; and if our constitution will admit it, sometime upon Some occasions our eyes.
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But herein we may discover the deceitfull pretence of dry constitution;
But herein we may discover the deceitful pretence of dry constitution;
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when wee can be apt enough to shed teares for other causes, teares of anger, teares of griefe, teares of fullennesse;
when we can be apt enough to shed tears for other Causes, tears of anger, tears of grief, tears of sullenness;
c-crq pns12 vmb vbi j av-d pc-acp vvi n2 p-acp j-jn n2, n2 pp-f n1, n2 pp-f n1, n2 pp-f n1;
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and then, if wee have none for sinne, it is an Argument of deceitfull carnall hearts,
and then, if we have none for sin, it is an Argument of deceitful carnal hearts,
cc av, cs pns12 vhb pix p-acp n1, pn31 vbz dt n1 pp-f j j n2,
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for if we had not hard hearts, we should not have such dry eyes. 2. Confession:
for if we had not hard hearts, we should not have such dry eyes. 2. Confessi:
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David is oft our patterne, so is Nehemiah, so is Daniel: So Job professeth, Hee did not cover his sinne as Adam, nor hide iniquity in his bosome, Job 31.33. Wee are not ashamed to sinne before men, why then should we be ashamed to confesse our sinnes.David is oft our pattern, so is Nehemiah, so is daniel: So Job Professes, He did not cover his sin as Adam, nor hide iniquity in his bosom, Job 31.33. we Are not ashamed to sin before men, why then should we be ashamed to confess our Sins.
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But oh, when shall our congregations bee witnesses of our publike repentance? When shall wee see a Drunkard come and say;
But o, when shall our congregations be Witnesses of our public Repentance? When shall we see a Drunkard come and say;
p-acp uh, q-crq vmb po12 n2 vbb n2 pp-f po12 j n1? q-crq vmb pns12 vvi dt n1 vvb cc vvi;
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lo, here am I, the scandall of your society and faith, that have abused together my selfe and the good creatures of God, I now acknowledge in the face and sight of heaven, how I have offended.
lo, Here am I, the scandal of your society and faith, that have abused together my self and the good creatures of God, I now acknowledge in the face and sighed of heaven, how I have offended.
uh, av vbm pns11, dt n1 pp-f po22 n1 cc n1, cst vhb vvn av po11 n1 cc dt j n2 pp-f np1, pns11 av vvi p-acp dt n1 cc n1 pp-f n1, c-crq pns11 vhb vvn.
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When shall we see the uncleane person prevent a censure by a voluntary penance? oh when? when? There must bee some sutablenesse in our confession of sinne unto our sinne. 3. Satisfaction:
When shall we see the unclean person prevent a censure by a voluntary penance? o when? when? There must be Some suitableness in our Confessi of sin unto our sin. 3. Satisfaction:
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That Discipline, Those penances, which were used in the purer primitive times by the Church, were called Satisfactions.
That Discipline, Those penances, which were used in the Purer primitive times by the Church, were called Satisfactions.
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Chrysostome, and Hierom seeme to understand this Text so. Repentance must in some kind or other bee witnessed by this;Chrysostom, and Hieronymus seem to understand this Text so. Repentance must in Some kind or other be witnessed by this;
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So Zacheus witnessed the truth of his:
So Zacchaeus witnessed the truth of his:
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and the reprobated Judas will condemne our neglect, hee sorrowed for his fault, made confession to the Priests, made restitution of the moneyes:
and the reprobated Judas will condemn our neglect, he sorrowed for his fault, made Confessi to the Priests, made restitution of the moneys:
cc dt j np1 vmb vvi po12 n1, pns31 vvd p-acp po31 n1, vvd n1 p-acp dt n2, vvd n1 pp-f dt n2:
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Ah, how far more fearfull is our case, if wee come short of the reprobated Judas? These may bee the grounds of our tryall;
Ah, how Far more fearful is our case, if we come short of the reprobated Judas? These may be the grounds of our trial;
uh, c-crq av-j av-dc j vbz po12 n1, cs pns12 vvb j pp-f dt j np1? d vmb vbi dt n2 pp-f po12 n1;
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and so much of the first Observation.
and so much of the First Observation.
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II. The second Observ. that is is our duty to bring forth fruits meet for repentance.
II The second Observation that is is our duty to bring forth fruits meet for Repentance.
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It needs not explication, for all the difficulty was cleared in the former; onely let us see it briefly confirmed.
It needs not explication, for all the difficulty was cleared in the former; only let us see it briefly confirmed.
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1. It is our duty, for there are many precepts;
1. It is our duty, for there Are many Precepts;
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therefore Paul prayes for the Colossians, that they might walke worthy of the Lord unto all pleasing, being fruitfull in every good worke, Col 1.10. Your owne reading may find more.
Therefore Paul prays for the colossians, that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, Col 1.10. Your own reading may find more.
av np1 vvz p-acp dt njp2, cst pns32 vmd vvi j pp-f dt n1 p-acp d j-vvg, vbg j p-acp d j n1, fw-fr crd. po22 d vvg vmb vvi av-dc.
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2. We have not only precept, but decree; wee are ordained to it: It is the end of our creation, and of our redemption:
2. We have not only precept, but Decree; we Are ordained to it: It is the end of our creation, and of our redemption:
crd pns12 vhb xx av-j n1, cc-acp n1; pns12 vbr vvn p-acp pn31: pn31 vbz dt n1 pp-f po12 n1, cc pp-f po12 n1:
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We are Gods workmanship, created in Christ Jesus unto good works, which God hath before ordained that wee should walk in them, Eph. 2.10. 3. It is the end of Gods dealing wth us;We Are God's workmanship, created in christ jesus unto good works, which God hath before ordained that we should walk in them, Ephesians 2.10. 3. It is the end of God's dealing with us;
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if he afford mercies, if threats, if judgmēts, al are to call us to repentance. His mercies are to that end:
if he afford Mercies, if Treats, if Judgments, all Are to call us to Repentance. His Mercies Are to that end:
cs pns31 vvb n2, cs n2, cs n2, d vbr pc-acp vvi pno12 p-acp n1. po31 n2 vbr p-acp d n1:
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if he sense his Vine-yard, gather out the stones, dresse it, & build a wine-presse, then he lookes for grapes, Esa. 5. His threatnings are to that purpose:
if he sense his Vineyard, gather out the stones, dress it, & built a winepress, then he looks for grapes, Isaiah 5. His threatenings Are to that purpose:
cs pns31 vvb po31 n1, vvb av dt n2, vvb pn31, cc vvi dt j, cs pns31 vvz p-acp n2, np1 crd po31 n2-vvg vbr p-acp d n1:
(21) sermon (DIV2)
573
Page 61
2828
he tels us he purposeth to strike, that the Axe is ready, laid to the root, that every tree might bring forth fruit.
he tells us he Purposes to strike, that the Axe is ready, laid to the root, that every tree might bring forth fruit.
pns31 vvz pno12 pns31 vvz pc-acp vvi, cst dt n1 vbz j, vvn p-acp dt n1, cst d n1 vmd vvi av n1.
(21) sermon (DIV2)
573
Page 62
2829
His judgements are so intended, & therfore complaines that by them his people were not bettered;
His Judgments Are so intended, & Therefore complains that by them his people were not bettered;
po31 n2 vbr av vvn, cc av vvz cst p-acp pno32 po31 n1 vbdr xx vvn;
(21) sermon (DIV2)
573
Page 62
2830
Why should ye bee stricken any more? yee revolt more and more, Esa. 1.5. And the towns are condemned where our Saviour went;Why should you be stricken any more? ye revolt more and more, Isaiah 1.5. And the Towns Are condemned where our Saviour went;
c-crq vmd pn22 vbi vvn d dc? pn22 vvb av-dc cc av-dc, np1 crd. cc dt n2 vbr vvn c-crq po12 n1 vvd;
(21) sermon (DIV2)
573
Page 62
2831
for if the same things had bin done in Tyre, it had repented long agon. Let me apply it.
for if the same things had been done in Tyre, it had repented long agon. Let me apply it.
c-acp cs dt d n2 vhd vbn vdn p-acp vvi, pn31 vhd vvn av-j av. vvb pno11 vvi pn31.
(21) sermon (DIV2)
573
Page 62
2832
Ʋse. 1. If it bee our duty; it then very justly condemneth, 1. The barren, who bring forth no fruits at all.Ʋse. 1. If it be our duty; it then very justly Condemneth, 1. The barren, who bring forth no fruits At all.
n1. crd cs pn31 vbi po12 n1; pn31 av av av-j vvz, crd dt j, r-crq vvb av dx n2 p-acp d.
(21) sermon (DIV2)
574
Page 62
2833
I may say to many, as our Saviour to those in the Market place, Cur statis otiosi? why stand ye all the day idle? men live onely as if they were sent but to live without a farther end;
I may say to many, as our Saviour to those in the Market place, Cur statis otiosi? why stand you all the day idle? men live only as if they were sent but to live without a farther end;
pns11 vmb vvi p-acp d, c-acp po12 n1 p-acp d p-acp dt n1 n1, n1 fw-la fw-la? q-crq vvb pn22 d dt n1 j? n2 vvb av-j c-acp cs pns32 vbdr vvn p-acp pc-acp vvi p-acp dt jc n1;
(21) sermon (DIV2)
575
Page 62
2834
I may wonder as our Saviour;
I may wonder as our Saviour;
pns11 vmb vvi p-acp po12 n1;
(21) sermon (DIV2)
575
Page 62
2835
Why stand yee all your youth idle? all your strength idle? all your old age idle? what a shame is it, that men should spend so many yeares, 20, 30, 40, 50, an 100 yeares some, and doe nothing, make no entrance, or if an entrance, no progresse in grace.
Why stand ye all your youth idle? all your strength idle? all your old age idle? what a shame is it, that men should spend so many Years, 20, 30, 40, 50, an 100 Years Some, and do nothing, make no Entrance, or if an Entrance, no progress in grace.
q-crq vvb pn22 d po22 n1 j? d po22 n1 j? d po22 j n1 j? q-crq dt n1 vbz pn31, cst n2 vmd vvi av d n2, crd, crd, crd, crd, dt crd n2 d, cc vdb pix, vvb dx n1, cc cs dt n1, dx n1 p-acp n1.
(21) sermon (DIV2)
575
Page 62
2836
Hath no man hired you? Have yee not been hired by meanes, by mercies, by offers of grace? Why doe wee spend our strength and labour to instruct you? wherefore have yee the Gospel? why have ye enjoyed preaching? the benefit of so many sermons,
Hath no man hired you? Have ye not been hired by means, by Mercies, by offers of grace? Why do we spend our strength and labour to instruct you? Wherefore have ye the Gospel? why have you enjoyed preaching? the benefit of so many Sermons,
vhz dx n1 vvd pn22? vhb pn22 xx vbn vvn p-acp n2, p-acp n2, p-acp n2 pp-f n1? q-crq vdb pns12 vvi po12 n1 cc n1 pc-acp vvi pn22? q-crq vhb pn22 dt n1? q-crq vhb pn22 vvn vvg? dt n1 pp-f av d n2,
(21) sermon (DIV2)
575
Page 62
2837
and do nothing, but continue barren?
and do nothing, but continue barren?
cc vdb pix, cc-acp vvb j?
(21) sermon (DIV2)
575
Page 62
2838
2. It condemns such as are indeed fruitfull, but bring not forth fruits worthy of repentance.
2. It condemns such as Are indeed fruitful, but bring not forth fruits worthy of Repentance.
crd pn31 vvz d c-acp vbr av j, cc-acp vvb xx av n2 j pp-f n1.
(21) sermon (DIV2)
576
Page 62
2839
Men are but too fruitfull in the works of darknesse.
Men Are but too fruitful in the works of darkness.
n2 vbr p-acp av j p-acp dt n2 pp-f n1.
(21) sermon (DIV2)
576
Page 62
2840
The fruits of ignorance, the fruits of profanenesse, the fruits of Popery, the fruits of Atheisme, doe every where abound.
The fruits of ignorance, the fruits of profaneness, the fruits of Popery, the fruits of Atheism, do every where abound.
dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f n1, vdb d c-crq vvi.
(21) sermon (DIV2)
576
Page 62
2841
You bring forth fruits worthy of your selves, being ranke ground for weeds that are noysom & unprofitable.
You bring forth fruits worthy of your selves, being rank ground for weeds that Are noisome & unprofitable.
pn22 vvb av n2 j pp-f po22 n2, vbg n1 n1 p-acp n2 cst vbr j cc j.
(21) sermon (DIV2)
576
Page 62
2842
Ye bring not fruits meet for this businesse and this day. A fasting day is but a bud or flower, but the fruit must follow afterward.
You bring not fruits meet for this business and this day. A fasting day is but a bud or flower, but the fruit must follow afterwards.
pn22 vvb xx n2 vvi p-acp d n1 cc d n1. dt j-vvg n1 vbz p-acp dt n1 cc n1, cc-acp dt n1 vmb vvi av.
(21) sermon (DIV2)
576
Page 62
2843
When yee assemble to a worke of this nature, there is a good shew made, faire blossoms:
When ye assemble to a work of this nature, there is a good show made, fair blossoms:
c-crq pn22 vvb p-acp dt n1 pp-f d n1, pc-acp vbz dt j n1 vvd, j n2:
(21) sermon (DIV2)
576
Page 62
2844
but if there be a day of humiliation and no reformation follow; it is but a blossomed tree, which at length commeth to nothing.
but if there be a day of humiliation and no Reformation follow; it is but a blossomed tree, which At length comes to nothing.
cc-acp cs pc-acp vbi dt n1 pp-f n1 cc dx n1 vvi; pn31 vbz p-acp dt j-vvn n1, r-crq p-acp n1 vvz p-acp pix.
(21) sermon (DIV2)
576
Page 62
2845
Ʋse 2. If it bee our duty, let us be carefull of our duty: this application I shall more profitably branch;Ʋse 2. If it be our duty, let us be careful of our duty: this application I shall more profitably branch;
j crd cs pn31 vbi po12 n1, vvb pno12 vbi j pp-f po12 n1: d n1 pns11 vmb av-dc av-j n1;
(21) sermon (DIV2)
577
Page 63
2846
into, 1. A direction. 2. An exhortation.
into, 1. A direction. 2. an exhortation.
p-acp, crd dt n1. crd dt n1.
(21) sermon (DIV2)
577
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2847
1. A direction, how wee may be wrought unto the duty: 1. How to repent. 2. How to bring forth worthy fruits.
1. A direction, how we may be wrought unto the duty: 1. How to Repent. 2. How to bring forth worthy fruits.
crd dt n1, c-crq pns12 vmb vbi vvn p-acp dt n1: crd c-crq pc-acp vvi. crd c-crq pc-acp vvi av j n2.
(21) sermon (DIV2)
578
Page 63
2848
1. A direction how to repent;
1. A direction how to Repent;
crd dt n1 c-crq pc-acp vvi;
(21) sermon (DIV2)
579
Page 63
2849
I will method you in the way which you must take, and carry your meditations through the severall degrees by which yee must ascend.
I will method you in the Way which you must take, and carry your meditations through the several Degrees by which ye must ascend.
pns11 vmb n1 pn22 p-acp dt n1 r-crq pn22 vmb vvi, cc vvb po22 n2 p-acp dt j n2 p-acp r-crq pn22 vmb vvi.
(21) sermon (DIV2)
579
Page 63
2850
1. Learne to consider sinne, to conceive of it rightly, to see it in its owne nature.
1. Learn to Consider sin, to conceive of it rightly, to see it in its own nature.
crd vvb pc-acp vvi n1, pc-acp vvi pp-f pn31 av-jn, pc-acp vvi pn31 p-acp po31 d n1.
(21) sermon (DIV2)
580
Page 63
2851
Let us not deceive our selves in our condition, to think our selves rich, and increased in goods,
Let us not deceive our selves in our condition, to think our selves rich, and increased in goods,
vvb pno12 xx vvi po12 n2 p-acp po12 n1, pc-acp vvi po12 n2 j, cc vvd p-acp n2-j,
(21) sermon (DIV2)
580
Page 63
2852
and to have need of nothing; when in deed wee are wretched and miserable, and poore, and blind, and naked: Rev. 3.7. that ye may the better discern and do this, consider;
and to have need of nothing; when in deed we Are wretched and miserable, and poor, and blind, and naked: Rev. 3.7. that you may the better discern and do this, Consider;
cc pc-acp vhi n1 pp-f pix; c-crq p-acp n1 pns12 vbr j cc j, cc j, cc j, cc j: n1 crd. cst pn22 vmb dt av-jc vvi cc vdb d, vvb;
(21) sermon (DIV2)
580
Page 63
2853
1. The infinite majesty of God, which by your sins is offended. 2. The infinite bonds and relations that by your sins are violated.
1. The infinite majesty of God, which by your Sins is offended. 2. The infinite bonds and relations that by your Sins Are violated.
crd dt j n1 pp-f np1, r-crq p-acp po22 n2 vbz vvn. crd dt j n2 cc n2 cst p-acp po22 n2 vbr vvn.
(21) sermon (DIV2)
581
Page 63
2854
3. The heavie wrath which upon such violations from such a Majesty, by your sinnes you have justly incurred.
3. The heavy wrath which upon such violations from such a Majesty, by your Sins you have justly incurred.
crd dt j n1 r-crq p-acp d n2 p-acp d dt n1, p-acp po22 n2 pn22 vhb av-j vvn.
(21) sermon (DIV2)
583
Page 63
2855
4. What good things, which otherwise yee might have possessed, by your sinnes yee are deprived of, and have forfeited.
4. What good things, which otherwise ye might have possessed, by your Sins ye Are deprived of, and have forfeited.
crd q-crq j n2, r-crq av pn22 vmd vhi vvn, p-acp po22 n2 pn22 vbr vvn pp-f, cc vhb vvn.
(21) sermon (DIV2)
584
Page 63
2856
5 What evils, as the effects of divine wrath, by your sins are brought upon you.
5 What evils, as the effects of divine wrath, by your Sins Are brought upon you.
crd q-crq n2-jn, c-acp dt n2 pp-f j-jn n1, p-acp po22 n2 vbr vvn p-acp pn22.
(21) sermon (DIV2)
585
Page 63
2857
6. The infinitenesse, and preciousnesse of Christs sufferings, which for your sinnes hee freely under-went.
6. The infiniteness, and preciousness of Christ sufferings, which for your Sins he freely underwent.
crd dt n1, cc n1 pp-f npg1 n2, r-crq p-acp po22 n2 pns31 av-j j.
(21) sermon (DIV2)
586
Page 63
2858
Yee may spread your thoughts upon these, and by them helpe your selves to the serious consideration of the haynous nature of sinne, which is the first worke to bee done.
Ye may spread your thoughts upon these, and by them help your selves to the serious consideration of the heinous nature of sin, which is the First work to be done.
pn22 vmb vvi po22 n2 p-acp d, cc p-acp pno32 vvi po22 n2 p-acp dt j n1 pp-f dt j n1 pp-f n1, r-crq vbz dt ord n1 pc-acp vbi vdn.
(21) sermon (DIV2)
586
Page 64
2859
2. Consider obedience unto God to bee a duty absolutely necessary, that one thing neeedfull, Luke 10.42.
2. Consider Obedience unto God to be a duty absolutely necessary, that one thing neeedfull, Lycia 10.42.
crd np1 n1 p-acp np1 pc-acp vbi dt n1 av-j j, cst pi n1 j, av crd.
(21) sermon (DIV2)
587
Page 64
2860
So necessary, that when some related Pilates fact, that hee mingled the blood of divers Galileans with their Sacrifices, CHRIST told them, Except yee repent yee shall all likewise perish, Luke 13.3. Consider repentance to bee so necessary, that without it there is no salvation, but ye are sure to perish.
So necessary, that when Some related Pilate's fact, that he mingled the blood of diverse Galileans with their Sacrifices, CHRIST told them, Except ye Repent ye shall all likewise perish, Lycia 13.3. Consider Repentance to be so necessary, that without it there is no salvation, but you Are sure to perish.
av j, cst c-crq d j-vvn np2 n1, cst pns31 vvd dt n1 pp-f j np1 p-acp po32 n2, np1 vvd pno32, c-acp pn22 vvb pn22 vmb av-d av vvi, av crd. np1 n1 pc-acp vbi av j, cst p-acp pn31 pc-acp vbz dx n1, cc-acp pn22 vbr j pc-acp vvi.
(21) sermon (DIV2)
587
Page 64
2861
3. Upon the apprehension of sinne, and the necessity of repentance, goe and cast your selves downe before the presence of God, in the humblest maner,
3. Upon the apprehension of sin, and the necessity of Repentance, go and cast your selves down before the presence of God, in the Humblest manner,
crd p-acp dt n1 pp-f n1, cc dt n1 pp-f n1, vvb cc vvi po22 n2 a-acp p-acp dt n1 pp-f np1, p-acp dt js n1,
(21) sermon (DIV2)
588
Page 64
2862
when you are in private alone by your selves: lay your selves open unto him; poure forth confessions:
when you Are in private alone by your selves: lay your selves open unto him; pour forth confessions:
c-crq pn22 vbr p-acp j av-j p-acp po22 n2: vvb po22 n2 vvb p-acp pno31; vvb av n2:
(21) sermon (DIV2)
588
Page 64
2863
for if wee confesse our sins, hee is faithfull and just to forgive us our sins, for if we confess our Sins, he is faithful and just to forgive us our Sins,
c-acp cs pns12 vvb po12 n2, pns31 vbz j cc j pc-acp vvi pno12 po12 n2,
(21) sermon (DIV2)
588
Page 64
2864
and to cleanse us from all unrighteousnesse. 1 Joh. 1.9.and to cleanse us from all unrighteousness. 1 John 1.9.
cc pc-acp vvi pno12 p-acp d n1. crd np1 crd.
(21) sermon (DIV2)
588
Page 64
2865
See what encouragement David gives, I acknowledged my sinne unto thee, and mine iniquity have I not hid: J said, I will confesse my Transgressions unto the Lord,
See what encouragement David gives, I acknowledged my sin unto thee, and mine iniquity have I not hid: J said, I will confess my Transgressions unto the Lord,
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(21) sermon (DIV2)
588
Page 64
2866
and thou forgavest the iniquity of my sinne, Psal, 32.5.and thou forgavest the iniquity of my sin, Psalm, 32.5.
cc pns21 vv2 dt n1 pp-f po11 n1, np1, crd.
(21) sermon (DIV2)
588
Page 64
2867
And goe and say unto God as David did, Against thee, thee onely have I sinned,
And go and say unto God as David did, Against thee, thee only have I sinned,
cc vvb cc vvi p-acp np1 p-acp np1 vdd, p-acp pno21, pno21 av-j vhb pns11 vvn,
(21) sermon (DIV2)
588
Page 64
2868
and done this evill in thy sight. Psal. 51.4. 4. When ye are at the lowest, then cast up an eye to Christ, by faith embrace the promise of life;and done this evil in thy sighed. Psalm 51.4. 4. When you Are At the lowest, then cast up an eye to christ, by faith embrace the promise of life;
cc vdn d n-jn p-acp po21 n1. np1 crd. crd c-crq pn22 vbr p-acp dt js, av vvd a-acp dt n1 p-acp np1, p-acp n1 vvi dt n1 pp-f n1;
(21) sermon (DIV2)
588
Page 64
2869
by faith in him expect not onely the justification of your persons, but the renovation of your natures;
by faith in him expect not only the justification of your Persons, but the renovation of your nature's;
p-acp n1 p-acp pno31 vvb xx av-j dt n1 pp-f po22 n2, cc-acp dt n1 pp-f po22 n2;
(21) sermon (DIV2)
589
Page 64
2870
that the covenant of promise may be performed:
that the Covenant of promise may be performed:
cst dt n1 pp-f n1 vmb vbi vvn:
(21) sermon (DIV2)
589
Page 64
2871
challenge of Gods truth, That he would give you a new heart, and put a new spirit within you, that he would take away the stony heart of your flesh,
challenge of God's truth, That he would give you a new heart, and put a new Spirit within you, that he would take away the stony heart of your Flesh,
n1 pp-f npg1 n1, cst pns31 vmd vvi pn22 dt j n1, cc vvd dt j n1 p-acp pn22, cst pns31 vmd vvi av dt j n1 pp-f po22 n1,
(21) sermon (DIV2)
589
Page 64
2872
and give you an heart of flesh:
and give you an heart of Flesh:
cc vvb pn22 dt n1 pp-f n1:
(21) sermon (DIV2)
589
Page 64
2873
that he would make you remember your owne evill wayes, and your doings that were not good, that yee might loath your selves in your sight for your iniquities and for your abomination. Ezek. 36.26.31. 5. When ye have challenged mercy and grace, then resolve in the strength of God to returne.that he would make you Remember your own evil ways, and your doings that were not good, that ye might loath your selves in your sighed for your iniquities and for your abomination. Ezekiel 36.26.31. 5. When you have challenged mercy and grace, then resolve in the strength of God to return.
cst pns31 vmd vvi pn22 vvb po22 d j-jn n2, cc po22 n2-vdg cst vbdr xx j, cst pn22 vmd vvi po22 n2 p-acp po22 n1 p-acp po22 n2 cc p-acp po22 n1. np1 crd. crd c-crq pn22 vhb vvn n1 cc n1, cs vvb p-acp dt n1 pp-f np1 pc-acp vvi.
(21) sermon (DIV2)
589
Page 64
2874
There is nothing in your owne power, and therefore a bare simple resolution will not availe you.
There is nothing in your own power, and Therefore a bore simple resolution will not avail you.
pc-acp vbz pix p-acp po22 d n1, cc av dt j j n1 vmb xx vvi pn22.
(21) sermon (DIV2)
590
Page 65
2875
Wee often observe such resolutions come to nothing: and no wonder; because they are not taken in the power of God.
we often observe such resolutions come to nothing: and no wonder; Because they Are not taken in the power of God.
pns12 av vvb d n2 vvb p-acp pix: cc dx n1; c-acp pns32 vbr xx vvn p-acp dt n1 pp-f np1.
(21) sermon (DIV2)
591
Page 65
2876
A grosse sinner, in a good sudden mood, begins to bethink himselfe, and then hee resolves to leave his sinne.
A gross sinner, in a good sudden mood, begins to bethink himself, and then he resolves to leave his sin.
dt j n1, p-acp dt j j n1, vvz pc-acp vvi px31, cc av pns31 vvz pc-acp vvi po31 n1.
(21) sermon (DIV2)
592
Page 65
2877
I have heard a drunkard, when hee hath been reproved, say, I will leave this drinking and company-keeping:
I have herd a drunkard, when he hath been reproved, say, I will leave this drinking and Company-keeping:
pns11 vhb vvn dt n1, c-crq pns31 vhz vbn vvn, vvb, pns11 vmb vvi d n-vvg cc j:
(21) sermon (DIV2)
592
Page 65
2878
or a swearer say, I will refraine these oathes. And so of others. Haply some may commend these resolves: I cannot, dare not:
or a swearer say, I will refrain these Oaths. And so of Others. Haply Some may commend these resolves: I cannot, Dare not:
cc dt n1 vvb, pns11 vmb vvi d n2. cc av pp-f n2-jn. av d vmb vvi d vvz: pns11 vmbx, vvb xx:
(21) sermon (DIV2)
592
Page 65
2879
I think it no commendable thing, but a remedy as dangerous as the sinne, because the remedy is a signe.
I think it no commendable thing, but a remedy as dangerous as the sin, Because the remedy is a Signen.
pns11 vvb pn31 dx j n1, cc-acp dt n1 c-acp j c-acp dt n1, c-acp dt n1 vbz dt n1.
(21) sermon (DIV2)
593
Page 65
2880
You will thinke it strange divinity:
You will think it strange divinity:
pn22 vmb vvi pn31 j n1:
(21) sermon (DIV2)
593
Page 65
2881
but observe whether these men doe not as frequently fall into the sinne as resolve against it:
but observe whither these men do not as frequently fallen into the sin as resolve against it:
cc-acp vvb cs d n2 vdb xx p-acp av-j vvi p-acp dt n1 c-acp vvi p-acp pn31:
(21) sermon (DIV2)
593
Page 65
2882
they resolve not to doe it, and then doe it: they againe resolve not to doe it, and againe they doe it:
they resolve not to do it, and then do it: they again resolve not to do it, and again they do it:
pns32 vvb xx pc-acp vdi pn31, cc av vdb pn31: pns32 av vvb xx pc-acp vdi pn31, cc av pns32 vdb pn31:
(21) sermon (DIV2)
593
Page 65
2883
That is their course, the circle which they run round in, to sinne, and resolve, to resolve, and sinne.
That is their course, the circle which they run round in, to sin, and resolve, to resolve, and sin.
cst vbz po32 n1, dt n1 r-crq pns32 vvb av-j p-acp, p-acp n1, cc vvi, pc-acp vvi, cc n1.
(21) sermon (DIV2)
593
Page 65
2884
And observe, whether you ever knew one of these bare resolutions to have good successe. But this must be your way;
And observe, whither you ever knew one of these bore resolutions to have good success. But this must be your Way;
cc vvb, cs pn22 av vvd crd pp-f d j n2 pc-acp vhi j n1. p-acp d vmb vbi po22 n1;
(21) sermon (DIV2)
593
Page 65
2885
Lord, I see what I must doe, but together with it I see what I am not able to doe:
Lord, I see what I must do, but together with it I see what I am not able to do:
n1, pns11 vvb r-crq pns11 vmb vdi, cc-acp av p-acp pn31 pns11 vvb r-crq pns11 vbm xx j pc-acp vdi:
(21) sermon (DIV2)
593
Page 65
2886
thou hast made me willing, make mee also able:
thou hast made me willing, make me also able:
pns21 vh2 vvn pno11 j, vvb pno11 av j:
(21) sermon (DIV2)
593
Page 65
2887
my desires are towards grace, and so farre as I am able to resolve, I doe resolve,
my Desires Are towards grace, and so Far as I am able to resolve, I do resolve,
po11 n2 vbr p-acp n1, cc av av-j c-acp pns11 vbm j pc-acp vvi, pns11 vdb vvi,
(21) sermon (DIV2)
593
Page 65
2888
but it is in the power of thy might: Oh add unto thine owne worke, perfect thine owne beginnings.
but it is in the power of thy might: O add unto thine own work, perfect thine own beginnings.
cc-acp pn31 vbz p-acp dt n1 pp-f po21 n1: uh vvb p-acp po21 d n1, vvb po21 d n2.
(21) sermon (DIV2)
593
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This is to resolve to repent in Gods power, and it succeeds;
This is to resolve to Repent in God's power, and it succeeds;
d vbz pc-acp vvi pc-acp vvi p-acp ng1 n1, cc pn31 vvz;
(21) sermon (DIV2)
593
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2890
for wee are not sufficient of our selves, to thinke any thing as of our selves, for we Are not sufficient of our selves, to think any thing as of our selves,
p-acp pns12 vbr xx j pp-f po12 n2, pc-acp vvi d n1 c-acp pp-f po12 n2,
(21) sermon (DIV2)
593
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2891
but our sufficiencie is of God, 2 Cor. 3.5. 6. Lastly, let us strengthen our resolutions with this care to avoid all impediments that might hinder our returning unto God.but our sufficiency is of God, 2 Cor. 3.5. 6. Lastly, let us strengthen our resolutions with this care to avoid all impediments that might hinder our returning unto God.
cc-acp po12 n1 vbz pp-f np1, crd np1 crd. crd ord, vvb pno12 vvi po12 n2 p-acp d n1 pc-acp vvi d n2 cst vmd vvi po12 vvg p-acp np1.
(21) sermon (DIV2)
593
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2892
Many things do impedite or intangle the soule, sometimes worldlinesse hangs like a clog, sometimes love of company and pleasure is like a snare about the feet;
Many things do impedite or entangle the soul, sometime worldliness hangs like a clog, sometime love of company and pleasure is like a snare about the feet;
av-d n2 vdb n1 cc vvi dt n1, av n1 vvz av-j dt n1, av n1 pp-f n1 cc n1 vbz av-j dt n1 p-acp dt n2;
(21) sermon (DIV2)
594
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2893
but wee must thrust away such, as troublesome importunate suiters, whose impudence will not have denyall.
but we must thrust away such, as troublesome importunate Suitors, whose impudence will not have denial.
cc-acp pns12 vmb vvi av d, c-acp j j n2, rg-crq n1 vmb xx vhi n1.
(21) sermon (DIV2)
594
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2894
Wee shall never goe freely till we be unclogged. This is the method we must take in the course of our repentance.
we shall never go freely till we be unclogged. This is the method we must take in the course of our Repentance.
pns12 vmb av-x vvi av-j c-acp pns12 vbb vvn. d vbz dt n1 pns12 vmb vvi p-acp dt n1 pp-f po12 n1.
(21) sermon (DIV2)
594
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2895
2. The other direction is, how yee may bring forth fruits.
2. The other direction is, how ye may bring forth fruits.
crd dt j-jn n1 vbz, c-crq pn22 vmb vvi av n2.
(21) sermon (DIV2)
595
Page 66
2896
Be not wanting to your selves, neglect not tillage and the right husbanding and manuring of your ground;
Be not wanting to your selves, neglect not tillage and the right husbanding and manuring of your ground;
vbb xx vvg p-acp po22 n2, vvb xx n1 cc dt j-jn n1 cc vvg pp-f po22 n1;
(21) sermon (DIV2)
595
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2897
or because the metaphor is here of a tree, doe what is in your power to make a fair and flourishing growth.
or Because the metaphor is Here of a tree, do what is in your power to make a fair and flourishing growth.
cc c-acp dt n1 vbz av pp-f dt n1, vdb r-crq vbz p-acp po22 n1 pc-acp vvi dt j cc j-vvg n1.
(21) sermon (DIV2)
595
Page 66
2898
But, because Paul may plant, and Apollo water, but God must give the encrease: therefore because it is God worke, entreat him to doe it;
But, Because Paul may plant, and Apollo water, but God must give the increase: Therefore Because it is God work, entreat him to do it;
p-acp, c-acp np1 vmb vvi, cc np1 n1, cc-acp np1 vmb vvi dt n1: av c-acp pn31 vbz np1 n1, vvb pno31 pc-acp vdi pn31;
(21) sermon (DIV2)
595
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2899
be often and much in prayer.
be often and much in prayer.
vbb av cc av-d p-acp n1.
(21) sermon (DIV2)
595
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2900
1. That God would afford a moysture from his ordinances, and to you grace and power to sucke up that moysture.
1. That God would afford a moisture from his ordinances, and to you grace and power to suck up that moisture.
crd cst np1 vmd vvi dt n1 p-acp po31 n2, cc p-acp pn22 vvb cc n1 pc-acp vvi a-acp d n1.
(21) sermon (DIV2)
596
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2901
The tree sends its roots up and downe, some this way, some that, every way;
The tree sends its roots up and down, Some this Way, Some that, every Way;
dt n1 vvz po31 n2 a-acp cc a-acp, d d n1, d d, d n1;
(21) sermon (DIV2)
596
Page 66
2902
to suck from the humid earth, and of the deaw and raine that falls from heaven, to draw what it can unto it selfe.
to suck from the humid earth, and of the dew and rain that falls from heaven, to draw what it can unto it self.
pc-acp vvi p-acp dt j n1, cc pp-f dt n1 cc n1 cst vvz p-acp n1, pc-acp vvi r-crq pn31 vmb p-acp pn31 n1.
(21) sermon (DIV2)
596
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2903
Pray that God would drop downe vertue in the word, and labour diligently to attract it.
prey that God would drop down virtue in the word, and labour diligently to attract it.
n1 cst np1 vmd vvi a-acp n1 p-acp dt n1, cc vvi av-j pc-acp vvi pn31.
(21) sermon (DIV2)
596
Page 66
2904
2. That God would put within you, the heate of charity, that out of love you might keep the commandements.
2. That God would put within you, the heat of charity, that out of love you might keep the Commandments.
crd cst np1 vmd vvi p-acp pn22, dt n1 pp-f n1, cst av pp-f n1 pn22 vmd vvi dt n2.
(21) sermon (DIV2)
597
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2905
It is heate which conveyes the moysture up into the sap of the tree, and carries along the nutrimentall humour:
It is heat which conveys the moisture up into the sap of the tree, and carries along the nutrimental humour:
pn31 vbz n1 r-crq vvz dt n1 a-acp p-acp dt n1 pp-f dt n1, cc vvz a-acp dt j n1:
(21) sermon (DIV2)
597
Page 66
2906
hence it is, that in spring time the trees and plants doe sprout. Where there is love in the heart, there will be obedience in the life:
hence it is, that in spring time the trees and plants do sprout. Where there is love in the heart, there will be Obedience in the life:
av pn31 vbz, cst p-acp n1 n1 dt n2 cc n2 vdb vvi. c-crq pc-acp vbz n1 p-acp dt n1, pc-acp vmb vbi n1 p-acp dt n1:
(21) sermon (DIV2)
597
Page 66
2907
Mary the penitent did much, for shee loved much. 3. Pray that God would sanctifie to you all severall conditions.Marry the penitent did much, for she loved much. 3. prey that God would sanctify to you all several conditions.
uh dt n-jn vdd d, c-acp pns31 vvd av-d. crd n1 cst np1 vmd vvi p-acp pn22 d j n2.
(21) sermon (DIV2)
597
Page 66
2908
The winter is profitable to the plants, to solid and collect them: The summer, that they may emit or send without what they have collected.
The winter is profitable to the plants, to solid and collect them: The summer, that they may emit or send without what they have collected.
dt n1 vbz j p-acp dt n2, p-acp j cc vvi pno32: dt n1, cst pns32 vmb vvi cc vvi p-acp r-crq pns32 vhb vvn.
(21) sermon (DIV2)
598
Page 66
2909
Pray that God would sanctifie tryall, & a more pleasing life, both, to that end that you might be more fuitfull. This is the direction.
prey that God would sanctify trial, & a more pleasing life, both, to that end that you might be more fuitfull. This is the direction.
n1 cst np1 vmd vvi n1, cc dt av-dc j-vvg n1, av-d, p-acp d n1 cst pn22 vmd vbi av-dc j. d vbz dt n1.
(21) sermon (DIV2)
598
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2910
2. I will end with an exhottation.
2. I will end with an exhottation.
crd pns11 vmb vvi p-acp dt n1.
(21) sermon (DIV2)
599
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2911
1. Let us endeavour to be meetly or worthily fruitfull, to be some way answerable in the degree of our repentance, to the degree of sin.
1. Let us endeavour to be meetly or worthily fruitful, to be Some Way answerable in the degree of our Repentance, to the degree of since.
crd vvb pno12 vvi pc-acp vbi av-j cc av-j j, pc-acp vbi d n1 j p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f n1.
(21) sermon (DIV2)
600
Page 67
2912
When shall we find penitents come blubbered into our Churches? Oh that such as have beene eminent in their sin, would bee eminent in their repentance.
When shall we find penitents come blubbered into our Churches? O that such as have been eminent in their since, would be eminent in their Repentance.
q-crq vmb pns12 vvi n2-jn vvb vvn p-acp po12 n2? uh cst d c-acp vhb vbn j p-acp po32 n1, vmd vbi j p-acp po32 n1.
(21) sermon (DIV2)
600
Page 67
2913
There are some have an eminency of evill;
There Are Some have an eminency of evil;
pc-acp vbr d vhb dt n1 pp-f j-jn;
(21) sermon (DIV2)
600
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2914
sometimes in a Towne or Parish wee shall know some who are noted, & poynted at for common Drunkards:
sometime in a Town or Parish we shall know Some who Are noted, & pointed At for Common Drunkards:
av p-acp dt n1 cc n1 pns12 vmb vvi d r-crq vbr vvn, cc j-vvn p-acp p-acp j n2:
(21) sermon (DIV2)
600
Page 67
2915
some are knowne by their common swearing: They are knowne by these sins, as others are by their Trades.
Some Are known by their Common swearing: They Are known by these Sins, as Others Are by their Trades.
d vbr vvn p-acp po32 j n-vvg: pns32 vbr vvn p-acp d n2, c-acp n2-jn vbr p-acp po32 n2.
(21) sermon (DIV2)
600
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2916
Oh that such men would not only repent, but give publike testimony of their repentance, that they might be noted for that also;
O that such men would not only Repent, but give public testimony of their Repentance, that they might be noted for that also;
uh cst d n2 vmd xx av-j vvi, cc-acp vvb j n1 pp-f po32 n1, cst pns32 vmd vbi vvn p-acp d av;
(21) sermon (DIV2)
600
Page 67
2917
such a one, such a one is a convert.
such a one, such a one is a convert.
d dt pi, d dt pi vbz dt vvb.
(21) sermon (DIV2)
600
Page 67
2918
O, that Drunkards, Adulterers, Swearers, Oppressors, Sabbath-breakers would be eminent in the contrary, in sobriety, in the use of drinkes, in temperance to correct their flesh, in a strict watch over their tongues, in mercy to the poore, in a conscionable observation of the Lords dayes.
O, that Drunkards, Adulterers, Swearers, Oppressors's, Sabbath breakers would be eminent in the contrary, in sobriety, in the use of drinks, in temperance to correct their Flesh, in a strict watch over their tongues, in mercy to the poor, in a conscionable observation of the lords days.
sy, cst n2, n2, n2, ng2, n2 vmd vbi j p-acp dt n-jn, p-acp n1, p-acp dt n1 pp-f n2, p-acp n1 pc-acp vvi po32 n1, p-acp dt j n1 p-acp po32 n2, p-acp n1 p-acp dt j, p-acp dt j n1 pp-f dt n2 n2.
(21) sermon (DIV2)
600
Page 67
2919
We think any thing enough for God, if ye leave your callings or pleasures for one of these dayes, heare,
We think any thing enough for God, if you leave your callings or pleasures for one of these days, hear,
pns12 vvb d n1 av-d p-acp np1, cs pn22 vvb po22 n2 cc n2 p-acp crd pp-f d n2, vvb,
(21) sermon (DIV2)
600
Page 67
2920
and pray out the time that the congregation stayes together, yee thinke yee doe enough;
and pray out the time that the congregation stays together, ye think ye do enough;
cc vvb av dt n1 cst dt n1 vvz av, pn22 vvb pn22 vdb d;
(21) sermon (DIV2)
600
Page 67
2921
you think a sigh a great matter, the drop of a teare to bee almost meritorious.
you think a sighs a great matter, the drop of a tear to be almost meritorious.
pn22 vvb dt n1 dt j n1, dt n1 pp-f dt n1 pc-acp vbi av j.
(21) sermon (DIV2)
600
Page 67
2922
Ah, why should wee be so ungratefull, so unanswerable unto God.
Ah, why should we be so ungrateful, so unanswerable unto God.
uh, q-crq vmd pns12 vbi av j, av j p-acp np1.
(21) sermon (DIV2)
600
Page 67
2923
When you fall into sin, yee pursue it violently, why should there not bee such zeale in the return? As ye sinned with greedinesse, with violence repent.
When you fallen into since, ye pursue it violently, why should there not be such zeal in the return? As you sinned with greediness, with violence Repent.
c-crq pn22 vvb p-acp n1, pn22 vvb pn31 av-j, q-crq vmd pc-acp xx vbi d n1 p-acp dt n1? p-acp pn22 vvd p-acp n1, p-acp n1 vvi.
(21) sermon (DIV2)
600
Page 67
2924
2. In our repentance let us bee answerable to our spirituall life: let us live as such as wee are.
2. In our Repentance let us be answerable to our spiritual life: let us live as such as we Are.
crd p-acp po12 n1 vvb pno12 vbi j p-acp po12 j n1: vvb pno12 vvi p-acp d c-acp pns12 vbr.
(21) sermon (DIV2)
601
Page 67
2925
In civill relations wee can easily doe it, wee can live suitably to our estates, wee can very easily live above it.
In civil relations we can Easily do it, we can live suitably to our estates, we can very Easily live above it.
p-acp j n2 pns12 vmb av-j vdi pn31, pns12 vmb vvi av-j p-acp po12 n2, pns12 vmb av av-j vvi p-acp pn31.
(21) sermon (DIV2)
601
Page 67
2926
If a man basely and meanely borne, bee raised by the accession of a great wealth to be a Gentleman, hee can soone forget how hee lived when he was poore, he can very easily learn stately carriage, to looke high,
If a man basely and meanly born, be raised by the accession of a great wealth to be a Gentleman, he can soon forget how he lived when he was poor, he can very Easily Learn stately carriage, to look high,
cs dt n1 av-j cc av-j vvn, vbb vvn p-acp dt n1 pp-f dt j n1 pc-acp vbi dt n1, pns31 vmb av vvi c-crq pns31 vvd c-crq pns31 vbds j, pns31 vmb av av-j vvi j n1, pc-acp vvi j,
(21) sermon (DIV2)
601
Page 67
2927
and speake big, and despise his neighbours.
and speak big, and despise his neighbours.
cc vvi j, cc vvi po31 n2.
(21) sermon (DIV2)
601
Page 68
2928
There are excesses in our carriage this way, whence it is, that the commonalty live like Gentry, the Gentry like Nobility, the Nobility like Princes,
There Are Excesses in our carriage this Way, whence it is, that the commonalty live like Gentry, the Gentry like Nobilt, the Nobilt like Princes,
pc-acp vbr n2 p-acp po12 n1 d n1, c-crq pn31 vbz, cst dt n1 vvb j n1, dt n1 av-j n1, dt n1 av-j n2,
(21) sermon (DIV2)
601
Page 68
2929
and Princes scarce know how to live. Oh that there could bee these excesses in our spirituall manner of life.
and Princes scarce know how to live. O that there could be these Excesses in our spiritual manner of life.
cc n2 av-j vvb c-crq pc-acp vvi. uh cst a-acp vmd vbi d n2 p-acp po12 j n1 pp-f n1.
(21) sermon (DIV2)
601
Page 68
2930
Christians live as heathens, as unbeleevers, as wordlings, It is a shame for us to live so much under our selves.
Christians live as Heathens, as unbelievers, as worldlings, It is a shame for us to live so much under our selves.
np1 vvb p-acp n2-jn, c-acp n2, c-acp n2, pn31 vbz dt n1 p-acp pno12 pc-acp vvi av av-d p-acp po12 n2.
(21) sermon (DIV2)
601
Page 68
2931
But let us endeavour, that are Saints, yet so much as wee can, to live as Angels, live as much as we can in heaven;
But let us endeavour, that Are Saints, yet so much as we can, to live as Angels, live as much as we can in heaven;
cc-acp vvb pno12 vvi, cst vbr n2, av av av-d c-acp pns12 vmb, pc-acp vvi p-acp n2, vvb p-acp d c-acp pns12 vmb p-acp n1;
(21) sermon (DIV2)
601
Page 68
2932
have heavenly thoughts, & heavenly desires, and heavenly motions: to live, if not above, yet at least answerable to our principle of life.
have heavenly thoughts, & heavenly Desires, and heavenly motions: to live, if not above, yet At least answerable to our principle of life.
vhb j n2, cc j n2, cc j n2: pc-acp vvi, cs xx p-acp, av p-acp ds j p-acp po12 n1 pp-f n1.
(21) sermon (DIV2)
601
Page 68
2933
Let mee conclude with an application of entreaty to your consciences, that ye would be moved to return unto God.
Let me conclude with an application of entreaty to your Consciences, that you would be moved to return unto God.
vvb pno11 vvi p-acp dt n1 pp-f n1 p-acp po22 n2, cst pn22 vmd vbi vvn pc-acp vvi p-acp np1.
(21) sermon (DIV2)
602
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2934
Wil a threat prevaile? Know then, that the Lord knoweth how to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2.9. The Baptist urgeth this argument in his sermon, Now the Axe is laid unto the root of the trees;
Wil a threat prevail? Know then, that the Lord Knoweth how to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2.9. The Baptist urges this argument in his sermon, Now the Axe is laid unto the root of the trees;
np1 dt n1 vvi? vvb av, cst dt n1 vvz c-crq pc-acp vvi dt j p-acp dt n1 pp-f n1 pc-acp vbi vvn, crd np1 crd. dt n1 vvz d n1 p-acp po31 n1, av dt n1 vbz vvn p-acp dt n1 pp-f dt n2;
(21) sermon (DIV2)
602
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2935
therefore every tree which bringeth not forth good fruit, is hewen downe and cast into the fire: Therefore every tree which brings not forth good fruit, is hewn down and cast into the fire:
av d n1 r-crq vvz xx av j n1, vbz vvn a-acp cc vvn p-acp dt n1:
(21) sermon (DIV2)
602
Page 68
2936
in the tenth verse of this Chapter. Beloved, judgements are come neere us:
in the tenth verse of this Chapter. beloved, Judgments Are come near us:
p-acp dt ord n1 pp-f d n1. j-vvn, n2 vbr vvn av-j pno12:
(21) sermon (DIV2)
602
Page 68
2937
The Pestilence is Gods Axe, and a very sharp one, it can cut downe men suddenly, it can cut downe Countreys;
The Pestilence is God's Axe, and a very sharp one, it can Cut down men suddenly, it can Cut down Countries';
dt n1 vbz ng1 n1, cc dt j j pi, pn31 vmb vvi a-acp n2 av-j, pn31 vmb vvi p-acp ng2;
(21) sermon (DIV2)
602
Page 68
2938
it hath felled Preston wood, and tall growne trees in other places:
it hath felled Preston wood, and tall grown trees in other places:
pn31 vhz vvn np1 n1, cc j vvn n2 p-acp j-jn n2:
(21) sermon (DIV2)
602
Page 68
2939
It is laid neare the root of this County, in Lancashire on the one side, in Denbighshire, on the other, in Shropshire, on this:
It is laid near the root of this County, in Lancashire on the one side, in Denbighshire, on the other, in Shropshire, on this:
pn31 vbz vvn av-j dt n1 pp-f d n1, p-acp np1 p-acp dt crd n1, p-acp np1, p-acp dt n-jn, p-acp np1, p-acp d:
(21) sermon (DIV2)
602
Page 68
2940
how easie is it for God to fetch another blow, and lay us downe? or why should wee expect to stand untoucht,
how easy is it for God to fetch Another blow, and lay us down? or why should we expect to stand untouched,
c-crq j vbz pn31 p-acp np1 pc-acp vvi j-jn n1, cc vvb pno12 a-acp? cc q-crq vmd pns12 vvi pc-acp vvi j,
(21) sermon (DIV2)
602
Page 68
2941
when the wood round about us is either feld or cropt? Why doe wee despise the riches of Gods goodnesse;
when the wood round about us is either felled or cropped? Why do we despise the riches of God's Goodness;
c-crq dt n1 av-j p-acp pno12 vbz av-d vvn cc vvd? q-crq vdb pns12 vvb dt n2 pp-f npg1 n1;
(21) sermon (DIV2)
602
Page 68
2942
and after our hardnesse and impenitent hearts, treasure up unto our selves wrath against the day of wrath,
and After our hardness and impenitent hearts, treasure up unto our selves wrath against the day of wrath,
cc p-acp po12 n1 cc j n2, vvb a-acp p-acp po12 n2 n1 p-acp dt n1 pp-f n1,
(21) sermon (DIV2)
602
Page 68
2943
and the revelation of the righteous judgement of God? Rom. 2.5.and the Revelation of the righteous judgement of God? Rom. 2.5.
cc dt n1 pp-f dt j n1 pp-f np1? np1 crd.
(21) sermon (DIV2)
602
Page 68
2944
But I will not end with a threat, but would rather desire that the goodnesse of God might lead us to repentance.
But I will not end with a threat, but would rather desire that the Goodness of God might led us to Repentance.
p-acp pns11 vmb xx vvi p-acp dt n1, cc-acp vmd av-c vvi d dt n1 pp-f np1 vmd vvi pno12 p-acp n1.
(21) sermon (DIV2)
602
Page 68
2945
The word that the Apostle useth is NONLATINALPHABET, The goodnesse of God it leads on, or invites, or provokes, Rom. 2.4. Let this be motive enough;
The word that the Apostle uses is, The Goodness of God it leads on, or invites, or provokes, Rom. 2.4. Let this be motive enough;
dt n1 cst dt n1 vvz vbz, dt n1 pp-f np1 pn31 vvz a-acp, cc vvz, cc vvz, np1 crd. vvb d vbi n1 av-d;
(21) sermon (DIV2)
602
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2946
let his NONLATINALPHABET and his NONLATINALPHABET, his forbearance, that, though he be provoked, hee is patient and will not strike,
let his and his, his forbearance, that, though he be provoked, he is patient and will not strike,
vvb po31 cc po31, po31 n1, cst, cs pns31 vbb vvn, pns31 vbz j cc vmb xx vvi,
(21) sermon (DIV2)
602
Page 69
2947
and his long-suffering, that he waits and expects when wee will returne; let these move us.
and his long-suffering, that he waits and expects when we will return; let these move us.
cc po31 j, cst pns31 vvz cc vvz c-crq pns12 vmb vvi; vvb d vvi pno12.
(21) sermon (DIV2)
602
Page 69
2948
Let the promise of mercy move us:
Let the promise of mercy move us:
vvb dt n1 pp-f n1 vvb pno12:
(21) sermon (DIV2)
602
Page 69
2949
let the mercy that we already have received move us, for we may observe that wee have not lost the fruit of our labours, of our fasting, of our prayers;
let the mercy that we already have received move us, for we may observe that we have not lost the fruit of our labours, of our fasting, of our Prayers;
vvb dt n1 cst pns12 av vhb vvn vvb pno12, c-acp pns12 vmb vvi cst pns12 vhb xx vvn dt n1 pp-f po12 n2, pp-f po12 n-vvg, pp-f po12 n2;
(21) sermon (DIV2)
602
Page 69
2950
for Sweden prospers, and the rage of our neighbour pestilence ceaseth;
for Sweden prospers, and the rage of our neighbour pestilence ceases;
p-acp np1 vvz, cc dt n1 pp-f po12 n1 n1 vvz;
(21) sermon (DIV2)
602
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that wee hope, shortly to bee as loud in our praises, as wee have beene solemne in our humiliations.
that we hope, shortly to be as loud in our praises, as we have been solemn in our humiliations.
cst pns12 vvb, av-j pc-acp vbi a-acp j p-acp po12 n2, c-acp pns12 vhb vbn j p-acp po12 n2.
(21) sermon (DIV2)
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