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DIVINE CORDIALS,
DIVINE CORDIALS,
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Sermon I. EZRA 9. 13, 14, 15.
Sermon I EZRA 9. 13, 14, 15.
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And after all that is come upon us for our evill deeds, and for our great trespasse, seeing that thou our God hast punished us lesse then our iniquities deserve,
And After all that is come upon us for our evil Deeds, and for our great trespass, seeing that thou our God hast punished us less then our iniquities deserve,
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and hast given us such deliverance as this; should we againe break thy Commandements? &c. OUr Text is part of the prayer and confession of Ezra, the occasion whereof was this;
and hast given us such deliverance as this; should we again break thy commandments? etc. OUr Text is part of the prayer and Confessi of Ezra, the occasion whereof was this;
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That holy man being returned from Babylon to Ierusalem, with men, money, and great encouragement, he is welcomed by a sad message from the principall in Israel;
That holy man being returned from Babylon to Ierusalem, with men, money, and great encouragement, he is welcomed by a sad message from the principal in Israel;
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they complaine, that the people of Israel, the Priests and the Levites, had not separated themselves from the people of the lands, doing according to their abhominations:
they complain, that the people of Israel, the Priests and the Levites, had not separated themselves from the people of the Lands, doing according to their abominations:
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the hearing of this caused much sorrow in good Ezra, that he should come so farre,
the hearing of this caused much sorrow in good Ezra, that he should come so Far,
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and finde Paganisme in Iudea; therefore like a distracted man, he rends his cloathes, teares the haire off this head and beard, and sits downe astonished:
and find Paganism in Iudea; Therefore like a distracted man, he rends his clothes, tears the hair off this head and beard, and sits down astonished:
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all which is but a fair preface to the prayer he makes;
all which is but a fair preface to the prayer he makes;
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wherein, as if his heart were poured out in devotion, he professeth that he is ashamed to lift up his face to God,
wherein, as if his heart were poured out in devotion, he Professes that he is ashamed to lift up his face to God,
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and confesseth the iniquities of the people, acknowledging that God had been just in punishing them;
and Confesses the iniquities of the people, acknowledging that God had been just in punishing them;
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And now, O our God, saith he, what shall wee say after this? thou hast worthily plagued us, And now, Oh our God, Says he, what shall we say After this? thou hast worthily plagued us,
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for wee have forsaken thy Commandements. for we have forsaken thy commandments.
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These three verses are a part of his prayer, the substance whereof is an argument which he makes for God against themselves, and it stands thus;
These three Verses Are a part of his prayer, the substance whereof is an argument which he makes for God against themselves, and it Stands thus;
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Those whom thou hast delivered out of servitude and bondage, if they shall againe provoke thee by their rebellions, they deserve to be consumed; Those whom thou hast Delivered out of servitude and bondage, if they shall again provoke thee by their rebellions, they deserve to be consumed;
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but this is the state of Israel, thou O Lord hast delivered Israel out of captivity and thraldome,
but this is the state of Israel, thou Oh Lord hast Delivered Israel out of captivity and thraldom,
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and yet they have rebelled against thee;
and yet they have rebelled against thee;
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therefore they deserve to have no more favour shewed them, but to be destroyed and utterly consumed. Therefore they deserve to have no more favour showed them, but to be destroyed and utterly consumed.
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Our course in opening these verses shall be this: In them I propound two things to your consideration;
Our course in opening these Verses shall be this: In them I propound two things to your consideration;
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first an Inditement preferred by Ezra against Israel: secondly, his pleading it for God against themselves.
First an Indictment preferred by Ezra against Israel: secondly, his pleading it for God against themselves.
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In the first he remembers Gods mercy, and their rebellion: Gods mercy is laid downe in the thirteenth verse, and that three wayes:
In the First he remembers God's mercy, and their rebellion: God's mercy is laid down in the thirteenth verse, and that three ways:
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first he shewes that they were not punished without cause: secondly, that God punished them lesse then they deserved:
First he shows that they were not punished without cause: secondly, that God punished them less then they deserved:
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thirdly, that he had totally delivered them. Their rebellion is comprised in the fourteenth verse, in which there are two parts;
Thirdly, that he had totally Delivered them. Their rebellion is comprised in the fourteenth verse, in which there Are two parts;
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first the sinne, secondly the punishment:
First the sin, secondly the punishment:
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the sinne is laid downe, first generally, should we againe break thy Commandements? secondly particularly, and joyne in affinity with the people of these abhominations? Then followes the punishment;
the sin is laid down, First generally, should we again break thy commandments? secondly particularly, and join in affinity with the people of these abominations? Then follows the punishment;
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first, God will be angry: secondly there is the degree of his anger, he will not leave consuming till all be destroyed.
First, God will be angry: secondly there is the degree of his anger, he will not leave consuming till all be destroyed.
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This is the carriage of the three verses;
This is the carriage of the three Verses;
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in the opening of which, we shall see that they sute us in this Land as well as any people under heaven:
in the opening of which, we shall see that they suit us in this Land as well as any people under heaven:
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for considering that God did lately scourge us by the pestilence, and of his meere mercy removed it totally from us;
for considering that God did lately scourge us by the pestilence, and of his mere mercy removed it totally from us;
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seeing wee have revived our sinnes, and renewed our provocations against his majesty, if he begin againe to renew his plagues,
seeing we have revived our Sins, and renewed our provocations against his majesty, if he begin again to renew his plagues,
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and scourge us till he have consumed us, we must justifie him in his proceedings, who is righteous in all his wayes,
and scourge us till he have consumed us, we must justify him in his proceedings, who is righteous in all his ways,
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and holy in all his works.
and holy in all his works.
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Before we handle the particulars as we laid them downe, there be two things in generall which offer themselves to be discussed:
Before we handle the particulars as we laid them down, there be two things in general which offer themselves to be discussed:
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the first is out of the party, which was Ezra; the second is out of the course he takes,
the First is out of the party, which was Ezra; the second is out of the course he Takes,
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and that is humbling himselfe in Gods presence.
and that is humbling himself in God's presence.
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First for the party, it is Ezra; yee shall read in this book that he was a man that set his heart to seek the Lord,
First for the party, it is Ezra; ye shall read in this book that he was a man that Set his heart to seek the Lord,
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neither did he this only himselfe, but sought by all possible meanes to incite others to follow his godly example.
neither did he this only himself, but sought by all possible means to incite Others to follow his godly Exampl.
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Had all Israel beene such as he, they needed not to have feared judgements comming upon them;
Had all Israel been such as he, they needed not to have feared Judgments coming upon them;
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but they were not, therefore seeing the sinnes of the Land, hee could not forbeare, but breaks forth into lamentation and mourning;
but they were not, Therefore seeing the Sins of the Land, he could not forbear, but breaks forth into lamentation and mourning;
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which affords us this point of Doctrine.
which affords us this point of Doctrine.
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Good men, though they be at peace with God, finde cause of sorrow for other mens sinnes: Good men, though they be At peace with God, find cause of sorrow for other men's Sins:
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yee shall see this proved in the Scripture:
ye shall see this proved in the Scripture:
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the Spirit of God calls Lot a righteous man, yet this righteous mans soule was vexed from day to day with the uncleane conversation of the Sodomites, 2 Pet. 2.8. The like we see in Moses that good man;
the Spirit of God calls Lot a righteous man, yet this righteous men soul was vexed from day to day with the unclean Conversation of the Sodomites, 2 Pet. 2.8. The like we see in Moses that good man;
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doe yee not think that hee was strangely moved at the sinne of the people, do ye not think that he was strangely moved At the sin of the people,
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when he let fall and brake in pieces the two Tables of Stone, in which God had written the Decalogue with his owne sacred finger? Exod. 32.19. It was so with the Prophet Samuel, he mourned for the disobedience of Saul, for which God rejected him from reigning over Israel, 1 Sam. 15.35.
when he let fallen and brake in Pieces the two Tables of Stone, in which God had written the Decalogue with his own sacred finger? Exod 32.19. It was so with the Prophet Samuel, he mourned for the disobedience of Saul, for which God rejected him from reigning over Israel, 1 Sam. 15.35.
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the like we see in David, mine eyes, saith he, gush out rivers of teares, because men keep not thy Law, Psal. 119.136.
the like we see in David, mine eyes, Says he, gush out Rivers of tears, Because men keep not thy Law, Psalm 119.136.
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may some man say, what were the sinnes of the world to David? it is true, they were none of his,
may Some man say, what were the Sins of the world to David? it is true, they were none of his,
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yet he thinks himselfe bound to grieve for them, because he knew they were displeasing to his maker.
yet he thinks himself bound to grieve for them, Because he knew they were displeasing to his maker.
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We see the same in good Ieremiah, he wishes his head were waters, and his eyes a fountaine of teares, that he might weep day and night for the iniquities of his people, who were all adulterers,
We see the same in good Jeremiah, he wishes his head were waters, and his eyes a fountain of tears, that he might weep day and night for the iniquities of his people, who were all Adulterers,
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and an assembly of treacherous men, Ier. 9.1.2. and in Ier. 13.17. He professes, that his soul shall weep in secret for their pride: and an assembly of treacherous men, Jeremiah 9.1.2. and in Jeremiah 13.17. He Professes, that his soul shall weep in secret for their pride:
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and was it not so with thee O blessed Saviour, thou didst mourn for the hardnesse of mens hearts, Mark. 3.5. and when thou camest to Hierusalem, thou weptst over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong to thy peace;
and was it not so with thee Oh blessed Saviour, thou didst mourn for the hardness of men's hearts, Mark. 3.5. and when thou camest to Jerusalem, thou weptst over it, saying, if thou Hadst known, even thou, At least in this thy day, the things which belong to thy peace;
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but now they are hid from thine eyes, Luk. 19.41, 42. and the same spirit was in S. Paul, Philip. 3.18. he tells them, he had told them often, and now speakes it weeping, that there bee those among them, who are enemies to the crosse of Christ: but now they Are hid from thine eyes, Luk. 19.41, 42. and the same Spirit was in S. Paul, Philip. 3.18. he tells them, he had told them often, and now speaks it weeping, that there be those among them, who Are enemies to the cross of christ:
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thus yee see the point sufficiently proved.
thus ye see the point sufficiently proved.
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It shall be to let us see the stupidity and sencelessenesse of the sonnes of Belial; though they have most cause to weep and mourn,
It shall be to let us see the stupidity and sencelessenesse of the Sons of Belial; though they have most cause to weep and mourn,
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yet they live in jollity and merriment, and are meere strangers to all sadnesse:
yet they live in jollity and merriment, and Are mere Strangers to all sadness:
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Some of these stick not to say, What hath any man to doe to weep for their sinnes? and that by their impieties, they trouble none but their own soules;
some of these stick not to say, What hath any man to do to weep for their Sins? and that by their impieties, they trouble none but their own Souls;
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But I tell thee O wretch, thou troublest not only thine own house and soule,
But I tell thee Oh wretch, thou troublest not only thine own house and soul,
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but thou troublest all Israel, thou givest the Saints of God occasion to be pensive for that which makes thee jocant and glad:
but thou troublest all Israel, thou givest the Saints of God occasion to be pensive for that which makes thee jocant and glad:
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and happy is it for thee, that there be such as Noah, Lot, Samuel, and David to mourn for thee;
and happy is it for thee, that there be such as Noah, Lot, Samuel, and David to mourn for thee;
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for were it not that some did mourn for thy prophannesse, thou shouldst not live againe to commit it;
for were it not that Some did mourn for thy profaneness, thou Shouldst not live again to commit it;
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did not some bewaile thy drunkennesse, thou shouldst bee taken away with the pot at thy mouth;
did not Some bewail thy Drunkenness, thou Shouldst be taken away with the pot At thy Mouth;
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did not some godly people grieve for thy filthy lust, thou shouldst with Zimri and Cosbi be smitten dead, flagrante crimine, in the very act of uncleannesse:
did not Some godly people grieve for thy filthy lust, thou Shouldst with Zimri and Cozbi be smitten dead, flagrante crimine, in the very act of uncleanness:
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but the servants of God pray and mourn, fast and weep, and all to avert judgements from thee, who deservest little at their hands.
but the Servants of God pray and mourn, fast and weep, and all to avert Judgments from thee, who deservest little At their hands.
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In the second place, This may Answer a common Objection which is put to the Saints,
In the second place, This may Answer a Common Objection which is put to the Saints,
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because they be sad and dumpish:
Because they be sad and dumpish:
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I would have you know, that it is not holinesse which makes them sad, but the prophannesse of the world is that for which they are so much dejected:
I would have you know, that it is not holiness which makes them sad, but the profaneness of the world is that for which they Are so much dejected:
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What need the child of God be sad, who is in the love and favour of God? thou that complainest against him for his sadnesse, know, that therfore he grieves with holy David, because he is constrained to sojourne in Mesech, and to dwell in the Tents of Kedar, Psal. 120.5. Lastly, according to the practise of Ezra, though we have made our peace with God, let us mourn for the wickednesse of others:
What need the child of God be sad, who is in the love and favour of God? thou that complainest against him for his sadness, know, that Therefore he grieves with holy David, Because he is constrained to sojourn in Mesech, and to dwell in the Tents of Kedar, Psalm 120.5. Lastly, according to the practice of Ezra, though we have made our peace with God, let us mourn for the wickedness of Others:
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every one knowes what cause there is for this, iniquity having overspread this Land of ours, from Dan to Beersheba, from one corner of it to another:
every one knows what cause there is for this, iniquity having overspread this Land of ours, from Dan to Beersheba, from one corner of it to Another:
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and were these impieties modest, it were not so much, but they be impudent and have a Brazen front, Religion is out of fashion,
and were these impieties modest, it were not so much, but they be impudent and have a Brazen front, Religion is out of fashion,
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and none are so esteemed as fashion-mongers, they be your only men now in credit:
and none Are so esteemed as fashion-mongers, they be your only men now in credit:
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The case thus standing, there is no way to prevent judgements which be imminent, but by mourning and fasting: Now that yee may bee perswaded to practise these so seasonable and necessary duties, remember but these things;
The case thus standing, there is no Way to prevent Judgments which be imminent, but by mourning and fasting: Now that ye may be persuaded to practise these so seasonable and necessary duties, Remember but these things;
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First, it is piety to mourn for the sins of others;
First, it is piety to mourn for the Sins of Others;
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shall we hear and see God to bee dishonoured, and not grieve for it? piety cannot lodge in that breast where such an ill spirit inhabites:
shall we hear and see God to be dishonoured, and not grieve for it? piety cannot lodge in that breast where such an ill Spirit inhabits:
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a man will and ought to grieve when his friend is wronged; Christ calls us his friends, Ioh. 15.15. and hee is our best friend, therefore wee have abundant cause to mourn for the sinnes of wicked men, whereby hee is much dishonoured and the Holy Spirit grieved.
a man will and ought to grieve when his friend is wronged; christ calls us his Friends, John 15.15. and he is our best friend, Therefore we have abundant cause to mourn for the Sins of wicked men, whereby he is much dishonoured and the Holy Spirit grieved.
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Secondly, pity requires this duty at our hands:
Secondly, pity requires this duty At our hands:
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I read of Marcellus the Roman, that entring a City which he had gained by composition after a long siege, he burst forth into teares;
I read of Marcellus the Roman, that entering a city which he had gained by composition After a long siege, he burst forth into tears;
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one that stood by him demanded why he wept, saith he, I cannot chuse but weep to see so many thousand led into captivity.
one that stood by him demanded why he wept, Says he, I cannot choose but weep to see so many thousand led into captivity.
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Shall a Heathen weep for the captivity of mens bodies? and shall not Christians mourn for their sinnes which are enough to enthrall soules and bodies in Hell for evermore? it should bee the griefe of our soules, to see thousands and tenne thousands that will be damned.
Shall a Heathen weep for the captivity of men's bodies? and shall not Christians mourn for their Sins which Are enough to enthral Souls and bodies in Hell for evermore? it should be the grief of our Souls, to see thousands and tenne thousands that will be damned.
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Thirdly, if we doe not mourne for other mens sinnes, we make them our own:
Thirdly, if we do not mourn for other men's Sins, we make them our own:
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that of the Father is most true, peccatum quod non displicet, tuum est, that sinne is thine, with which thou art not displeased:
that of the Father is most true, peccatum quod non displicet, tuum est, that sin is thine, with which thou art not displeased:
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and that yee may see, I goe not without book in this, look that place in 1 Cor. 5.6. there was one in the Church of Corinth that had committed that foule sinne of incest, and the Corinthians were so farre from grieving for it as they ought to have done, that they gloried in it;
and that ye may see, I go not without book in this, look that place in 1 Cor. 5.6. there was one in the Church of Corinth that had committed that foul sin of Incest, and the Corinthians were so Far from grieving for it as they ought to have done, that they gloried in it;
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S. Paul corrects them for it, telling them that thereby they were become a sowre lump.
S. Paul corrects them for it, telling them that thereby they were become a sour lump.
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Lastly, we should be moved to this duty, by the blessing which attends it, what saith our blessed Saviour, Matth. 5.4? Blessed are they that mourn, for they shall be comforted: And in Ezek. 9.4. the Lord gives command to spare them in Hierusalem, that did sigh and cry for the abominations done in the midst thereof:
Lastly, we should be moved to this duty, by the blessing which attends it, what Says our blessed Saviour, Matthew 5.4? Blessed Are they that mourn, for they shall be comforted: And in Ezekiel 9.4. the Lord gives command to spare them in Jerusalem, that did sighs and cry for the abominations done in the midst thereof:
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The next way to escape judgement, is to mourn for the sinnes of the Nation,
The next Way to escape judgement, is to mourn for the Sins of the nation,
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and though we should bee taken away in a generall visitation (as none bee exempted) yet that shall be to us,
and though we should be taken away in a general Visitation (as none be exempted) yet that shall be to us,
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as the fiery Chariot was to Eliah, it shall put us into the possession of Heaven, where all teares shall be wiped away from our eyes.
as the fiery Chariot was to Elijah, it shall put us into the possession of Heaven, where all tears shall be wiped away from our eyes.
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The second generall is, the course which Ezra takes, and that is humbling himselfe by confession, weeping and supplication, to let us know thus much.
The second general is, the course which Ezra Takes, and that is humbling himself by Confessi, weeping and supplication, to let us know thus much.
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The maine receit in time of affliction, is humiliation: a probatum est, of this will appeare in Gods people:The main receipt in time of affliction, is humiliation: a probatum est, of this will appear in God's people:
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if a judgement have been threatned or comming, they have humbled themselves before God; in the 2 of Chro. 20.3.
if a judgement have been threatened or coming, they have humbled themselves before God; in the 2 of Chro 20.3.
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when that great Army of Ammonites and Moabites came against Iehoshaphat, it is said, Iehoshaphat feared, and set himselfe to seek the Lord,
when that great Army of Ammonites and Moabites Come against Jehoshaphat, it is said, Jehoshaphat feared, and Set himself to seek the Lord,
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and proclaimed a fast throughout all Iudah: and proclaimed a fast throughout all Iudah:
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So when that fatall Decree of Haman was procured, for extirpation of the Iewes, and a day destinate for their destruction, Hesther commands the Iewes 10 fast three dayes,
So when that fatal decree of Haman was procured, for extirpation of the Iewes, and a day destinate for their destruction, Esther commands the Iewes 10 fast three days,
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and saith she, I also and my Maidens will fast likewise, Esth. 4.16. and we doubt not, but they afflicted their soules as well as their bodies: And in Ionah 3.5. when the Prophet denounced destruction to Nineveh, saying, yet forty dayes and Nineveh shall be overthrown;
and Says she, I also and my Maidens will fast likewise, Esth. 4.16. and we doubt not, but they afflicted their Souls as well as their bodies: And in Jonah 3.5. when the Prophet denounced destruction to Nineveh, saying, yet forty days and Nineveh shall be overthrown;
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what followes? the people of Nineveh believed God, and proclaimed a Fast, and put on sackcloth, from the greatest to the least of them:
what follows? the people of Nineveh believed God, and proclaimed a Fast, and put on Sackcloth, from the greatest to the least of them:
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This is in judgements imminent and to come;
This is in Judgments imminent and to come;
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yee shall see that this also hath been their course, when a judgement hath been inflicted in a time of drought, Ier. 14.20. We acknowledge O Lord our wickednesse, and the iniquity of our fathers, for we have sinned against thee:
ye shall see that this also hath been their course, when a judgement hath been inflicted in a time of drought, Jeremiah 14.20. We acknowledge Oh Lord our wickedness, and the iniquity of our Father's, for we have sinned against thee:
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in a time of dearth and famine, Ioel 2.12. the prescription is, Turne to the Lord with all your heart, with fasting, weeping and mourning: The people of God have done the same when the sword hath been amongst them;
in a time of dearth and famine, Joel 2.12. the prescription is, Turn to the Lord with all your heart, with fasting, weeping and mourning: The people of God have done the same when the sword hath been among them;
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this wee find in Iosh. 7.6.
this we find in Joshua 7.6.
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when Israel was discomfited by the men of Ai, Ioshua rent his cloathes, and fell to the earth upon his face before the Ark of the Lord untill eventide, he and the Elders of Israel,
when Israel was discomfited by the men of Ai, Ioshua rend his clothes, and fell to the earth upon his face before the Ark of the Lord until eventide, he and the Elders of Israel,
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and put dust upon their heads: and put dust upon their Heads:
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So in the judgement of mortality, when David saw that seventy thousand of his subjects were slaine by the pestilence for his sinne, hee betakes himselfe to God in a humble manner, saying, Lo, I have sinned and done wickedly;
So in the judgement of mortality, when David saw that seventy thousand of his subject's were slain by the pestilence for his sin, he betakes himself to God in a humble manner, saying, Lo, I have sinned and done wickedly;
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but these sheep, what have they done? let thine hand I pray thee, be against me,
but these sheep, what have they done? let thine hand I pray thee, be against me,
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and against my fathers house, 2 Sam. 24.17. We see it also in Davids particular case, Psal. 30.7.8. Thou O Lord didst hide thy face, and I was troubled:
and against my Father's house, 2 Sam. 24.17. We see it also in Davids particular case, Psalm 30.7.8. Thou Oh Lord didst hide thy face, and I was troubled:
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then I cryed to thee O Lord, and unto the Lord I made my supplication: So likewise in the case of the whole Church, Hosea 6.1. Come and let us returne unto the Lord, for hee hath torne, and hee will heale us: then I cried to thee Oh Lord, and unto the Lord I made my supplication: So likewise in the case of the Whole Church, Hosea 6.1. Come and let us return unto the Lord, for he hath torn, and he will heal us:
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hee bath smitten, and he will bind us up: The grounds they went upon were these two: he bath smitten, and he will bind us up: The grounds they went upon were these two:
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First, they knew it was Gods Commandement; that place in Zeph. 2.1, 2. is notable to this purpose:
First, they knew it was God's Commandment; that place in Zephaniah 2.1, 2. is notable to this purpose:
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where the Lord saith, Gather your selves together, yea, gather together, O Nation not desired;
where the Lord Says, Gather your selves together, yea, gather together, Oh nation not desired;
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before the decree bring forth, before the day passe as the chaffe, before the fierce anger of the Lord come upon you,
before the Decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you,
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before the day of the Lords anger come upon you: before the day of the lords anger come upon you:
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As when Absolom could not speak with Ioah by faire meanes, hee knew that if once his corne were on fire hee would quickly come unto him;
As when Absalom could not speak with Joah by fair means, he knew that if once his corn were on fire he would quickly come unto him;
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So when the Lord inflicts judgements on his people, it is to humble them in his presence: So in Isa. 22.12.
So when the Lord inflicts Judgments on his people, it is to humble them in his presence: So in Isaiah 22.12.
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In that day (to wit in the day of their affliction,) did the Lord God of Hosts call to weeping, In that day (to wit in the day of their affliction,) did the Lord God of Hosts call to weeping,
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and to mourning, to baldnesse and to girding with sackcloth. Secondly, the Saints were sure that sinne was the cause of all their miseries;and to mourning, to baldness and to girding with Sackcloth. Secondly, the Saints were sure that sin was the cause of all their misery's;
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that being the Achan which troubled the whole Host, and the Ionah endangering the whole Ship;
that being the achan which troubled the Whole Host, and the Jonah endangering the Whole Ship;
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therefore, to look to have the judgement removed, without humiliation and repentance, were to no purpose:
Therefore, to look to have the judgement removed, without humiliation and Repentance, were to no purpose:
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who looks to have a wound cured, as long as the weapon that made it sticks in it? and it is in vaine to expect the removall of a judgement, till men be humbled and purged:
who looks to have a wound cured, as long as the weapon that made it sticks in it? and it is in vain to expect the removal of a judgement, till men be humbled and purged:
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but take away the cause and the effect will cease.
but take away the cause and the Effect will cease.
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What shall we think of a number of desperate wretches in the world, who when they should bee humbled under Gods afflicting hand, sinne more and more,
What shall we think of a number of desperate wretches in the world, who when they should be humbled under God's afflicting hand, sin more and more,
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and more against him? this was the sinne of Abaz, for which the Spirit of God stigmatises him to all posterity, in the 2 Chro. 28.22. saying, and in the time of this distresse (that is when the Philistimes had invaded his Land) did hee trespasse yet more against the Lord; this is that King Ahaz:
and more against him? this was the sin of Abaz, for which the Spirit of God stigmatises him to all posterity, in the 2 Chro 28.22. saying, and in the time of this distress (that is when the Philistines had invaded his Land) did he trespass yet more against the Lord; this is that King Ahaz:
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This also we finde charged on Israel, Isa. 57.17. For the iniquity of his coveteousnesse was I wrath and smote him, saith the Lord:
This also we find charged on Israel, Isaiah 57.17. For the iniquity of his covetousness was I wrath and smote him, Says the Lord:
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I hid me and was wroth, and he went on frowardly in the way of his heart; I hid me and was wroth, and he went on frowardly in the Way of his heart;
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They ' were so farre from being better, that they were the worse for Gods afflicting them:
They ' were so Far from being better, that they were the Worse for God's afflicting them:
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and are they better, that when the plague of God is gone out against a place (as at this time it is against this City) yet can sweare, lie, cheat,
and Are they better, that when the plague of God is gone out against a place (as At this time it is against this city) yet can swear, lie, cheat,
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and be drunk? they know not, but that the destroying Angell may smite them next,
and be drunk? they know not, but that the destroying Angel may smite them next,
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and yet they dare provoke God by these and many other sinnes: woe is me, that people should bee thus unprepared for death;
and yet they Dare provoke God by these and many other Sins: woe is me, that people should be thus unprepared for death;
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will nothing teach these but bare feeling? will they take no warning till God touch them and set the bloudy crosse upon their bodies? let these know, that although God spare them a while, hee will not spare them for ever,
will nothing teach these but bore feeling? will they take no warning till God touch them and Set the bloody cross upon their bodies? let these know, that although God spare them a while, he will not spare them for ever,
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and to be sure, he will put all into the last draught, which shall be as bitter as gall or worm-wood.
and to be sure, he will put all into the last draught, which shall be as bitter as Gall or wormwood.
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In the second place, seeing the Lords wrath is at this present gone out against us for our iniquities;
In the second place, seeing the lords wrath is At this present gone out against us for our iniquities;
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let us all I beseech you with Ezra, addresse our selves to God by Prayer and fasting:
let us all I beseech you with Ezra, address our selves to God by Prayer and fasting:
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what is it for us to fast in private, though Authority have not commanded it? when it is done by the command of the Magistrate, wee seeme to fast of necessity;
what is it for us to fast in private, though authority have not commanded it? when it is done by the command of the Magistrate, we seem to fast of necessity;
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but when wee take it up voluntarily, it argues ingenuity, nay there cannot be a more pregnant sign of sincerity:
but when we take it up voluntarily, it argues ingenuity, nay there cannot be a more pregnant Signen of sincerity:
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Is it such a matter to forbeare one meale in a week? Well, however we think of this duty,
Is it such a matter to forbear one meal in a Week? Well, however we think of this duty,
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if it be performed as it ought, (with supplication and humiliation) there is no such way to prevent or remove a judgement:
if it be performed as it ought, (with supplication and humiliation) there is no such Way to prevent or remove a judgement:
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I hope there is none so wicked amongst us, but will confesse that we have great cause to humble our selves before God,
I hope there is none so wicked among us, but will confess that we have great cause to humble our selves before God,
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for who can be ignorant but that we our selves are the cause of the plague which is now among us? it is true, sometimes it encreases, at other times it decreases,
for who can be ignorant but that we our selves Are the cause of the plague which is now among us? it is true, sometime it increases, At other times it decreases,
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so that it keeps at no stay;
so that it keeps At no stay;
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but if wee shall therefore neglect to humble our soules and bodies in the presence of God, we shall so incense him,
but if we shall Therefore neglect to humble our Souls and bodies in the presence of God, we shall so incense him,
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as to encrease this plague among us without measure;
as to increase this plague among us without measure;
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but if we shall turn to him that smites us, by unfained repentance and amendment of life;
but if we shall turn to him that smites us, by unfeigned Repentance and amendment of life;
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hee will not only take this grievous sicknesse from us, but hee will leave a blessing behinde him.
he will not only take this grievous sickness from us, but he will leave a blessing behind him.
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So much for the two generalls: We now descend to the particulars, as they were laid down:
So much for the two generals: We now descend to the particulars, as they were laid down:
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Wee begin with the indictment preferred by Ezra against Israel, in which is remembred Gods mercy, and their rebellion:
we begin with the indictment preferred by Ezra against Israel, in which is remembered God's mercy, and their rebellion:
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Gods mercy is laid down in the thirteenth verse, and that three wayes: First, he shewes that they were not punished without cause:
God's mercy is laid down in the thirteenth verse, and that three ways: First, he shows that they were not punished without cause:
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Secondly, that God punished them lesse then they deserved: Thirdly, that he had totally delivered them.
Secondly, that God punished them less then they deserved: Thirdly, that he had totally Delivered them.
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First, for the first particular in the gradation of Gods mercy, (thou our God hast punished us,) that is, thou hast punished us deservedly:
First, for the First particular in the gradation of God's mercy, (thou our God hast punished us,) that is, thou hast punished us deservedly:
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Tyrants will and doe punish men without cause, nay, they desire to pick holes in mens coates that they may punish them;
Tyrants will and do Punish men without cause, nay, they desire to pick holes in men's coats that they may Punish them;
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but the Judge of all the world never proceeds to punish, but when hee is provoked.
but the Judge of all the world never proceeds to Punish, but when he is provoked.
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In that Ezra saith (seeing that thou our God hast punished us) take notice in the first place of this observation.
In that Ezra Says (seeing that thou our God hast punished us) take notice in the First place of this observation.
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Whatsoever is the instrument, God is the Authour of the punishment. This is proved in Isa. 45.7. where the Lord saith, I make peace and create evill: Whatsoever is the Instrument, God is the Author of the punishment. This is proved in Isaiah 45.7. where the Lord Says, I make peace and create evil:
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I the Lord doe all these things: so in Amos 3.6.I the Lord do all these things: so in Amos 3.6.
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Shall there be evill in a City, and the Lord hath not done it? yee must understand these places, not of the evill of sinne, but of punishment; Shall there be evil in a city, and the Lord hath not done it? ye must understand these places, not of the evil of sin, but of punishment;
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for, Deus non author, sed ultor peccati, God is not the authour, but revenger of sinne:
for, Deus non author, sed ultor peccati, God is not the author, but revenger of sin:
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it was hee that opened the bottles of heaven, and sent the deluge on the earths it was hee that rained that igneum imbrem, shower of fire and brimstone from heaven upon Sodom and Gomorrah; it was he that shut up the wombs in Abimelechs house,
it was he that opened the bottles of heaven, and sent the deluge on the earth's it was he that reigned that igneum imbrem, shower of fire and brimstone from heaven upon Sodom and Gomorrah; it was he that shut up the wombs in Abimelechs house,
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and that plagued Egypt with those successions of plagues:
and that plagued Egypt with those successions of plagues:
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the Magicians could not, or would not see, digitum Dei, the finger of God in them;
the Magicians could not, or would not see, Digit Dei, the finger of God in them;
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but had they not been blind, they might have seen ambas manus, his ten fingers, in those tenne judgements which hee inflicted on them:
but had they not been blind, they might have seen ambas manus, his ten fingers, in those tenne Judgments which he inflicted on them:
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It was hee that offered David his choyce of three plagues, and upon his choyce sent the pestilence; and in 1 Cor. 11.32. S. Paul there labours to perswade the Corinthians, that God chastened them; and David saith, Psal. 39.9. I was dumb, and opened not my mouth, because thou didst it:
It was he that offered David his choice of three plagues, and upon his choice sent the pestilence; and in 1 Cor. 11.32. S. Paul there labours to persuade the Corinthians, that God chastened them; and David Says, Psalm 39.9. I was dumb, and opened not my Mouth, Because thou didst it:
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mistake mee not, I know that sometimes God makes use of instruments for the execution of his wrath:
mistake me not, I know that sometime God makes use of Instruments for the execution of his wrath:
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hee made use of the earth, to swallow up Corah, Dathan, and Abiram; he made use of the water, to drown Pharaoh and his Host;
he made use of the earth, to swallow up Corah, Dathan, and Abiram; he made use of the water, to drown Pharaoh and his Host;
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hee made use of the fire to slay the Captaines, and their fifties which came to apprehend Eliah; he made use of a Lyon, to kill the disobedient Prophet;
he made use of the fire to slay the Captains, and their fifties which Come to apprehend Elijah; he made use of a lion, to kill the disobedient Prophet;
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and of Beares to destroy two and fourty children, that called Elisha baldpate;
and of Bears to destroy two and fourty children, that called Elisha baldpate;
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and he used Serpents, to sting to death the rebellious Israelites: but the primus motor, the chiefe efficient is God, who is the Lord of Hosts,
and he used Serpents, to sting to death the rebellious Israelites: but the primus motor, the chief efficient is God, who is the Lord of Hosts,
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and hath all creatures at his beck.
and hath all creatures At his beck.
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Ioseph was not ignorant, that his brethren had a hand in selling of him into Egypt, yet he tels them that God had sent him thither: Ioseph was not ignorant, that his brothers had a hand in selling of him into Egypt, yet he tells them that God had sent him thither:
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and Iob knew well enough that the Sabeans and Caldeans had taken away his goods,
and Job knew well enough that the Sabeans and Chaldaeans had taken away his goods,
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yet he saith, The Lord hath given and the Lord hath taken away, and blessed be the name of the Lord:
yet he Says, The Lord hath given and the Lord hath taken away, and blessed be the name of the Lord:
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though men were the instruments, yet he knew God to be Authour of what he suffered.
though men were the Instruments, yet he knew God to be Author of what he suffered.
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This may informe us, what is the ground of all the impatience in the world; there be a number which repine and murmure when Gods hand is upon them;
This may inform us, what is the ground of all the impatience in the world; there be a number which repine and murmur when God's hand is upon them;
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what is the reason? they stick in the second causes, and look so much on the lower links of the chaine, that they forget him that hath the top of it in his hand;
what is the reason? they stick in the second Causes, and look so much on the lower links of the chain, that they forget him that hath the top of it in his hand;
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one complaines of his brother, another of the ayre hee lives in, a third of the meat he eates,
one complains of his brother, Another of the air he lives in, a third of the meat he eats,
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and hence it is that they repine:
and hence it is that they repine:
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whereas if a man looked up to God in what he suffers, he would say as Eli, It is the Lord let him doe what hee will, and with Iob, The Lord gives and takes, and blessed bee his Name:
whereas if a man looked up to God in what he suffers, he would say as Eli, It is the Lord let him do what he will, and with Job, The Lord gives and Takes, and blessed be his Name:
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Nay, if a man would doe this, it would not only make him patient, but to profit by his affliction;
Nay, if a man would do this, it would not only make him patient, but to profit by his affliction;
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for no man sees himself so clearly and truly as in the glasse of adversity;
for no man sees himself so clearly and truly as in the glass of adversity;
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every affliction that God laies upon us seemes to say as Ehud to Eglon, I have a message to thee from God, which if a man would consider, it would make his affliction a Bethesda, to cure him of his spirituall infirmities,
every affliction that God lays upon us seems to say as Ehud to Eglon, I have a message to thee from God, which if a man would Consider, it would make his affliction a Bethesda, to cure him of his spiritual infirmities,
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and by so doing, hee would come out of that fornace, cleare gold, purged from the drosse of his corruptions.
and by so doing, he would come out of that furnace, clear gold, purged from the dross of his corruptions.
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Secondly, here is a Use of admonition; ever look up to God in all thy afflictions:
Secondly, Here is a Use of admonition; ever look up to God in all thy afflictions:
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look to him in thy Feaver, in thy Ague, in the Plague;
look to him in thy Fever, in thy Ague, in the Plague;
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I know there may be an infected ayre, there may be ill humours in the body which may help forward infection, I know also that a man may bee infected by being conversant with infected persons;
I know there may be an infected air, there may be ill humours in the body which may help forward infection, I know also that a man may be infected by being conversant with infected Persons;
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these be second causes, but God is the chiefe and principall.
these be second Causes, but God is the chief and principal.
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The Heathens call the plague, a judgement sent from God, and surely there is something more divine in it then in other punishments,
The heathens call the plague, a judgement sent from God, and surely there is something more divine in it then in other punishments,
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and a man may say of those that die of the Pestilence, as Moses said of the death of Korah and his Complices, they die not the common death of men:
and a man may say of those that die of the Pestilence, as Moses said of the death of Korah and his Accomplices, they die not the Common death of men:
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for as there is something in this disease for the Physitian to look on, so something for the Divine.
for as there is something in this disease for the physician to look on, so something for the Divine.
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Lastly, when the Lords hand is upon us, and that we would have it removed, the nearest way we can take, is to have recourse to God by prayer:
Lastly, when the lords hand is upon us, and that we would have it removed, the nearest Way we can take, is to have recourse to God by prayer:
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for as our Saviour told Pilate that he had no power but what was given him from above,
for as our Saviour told Pilate that he had no power but what was given him from above,
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so afflictions could not seise upon us, without Gods giving them a commission;
so afflictions could not seize upon us, without God's giving them a commission;
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a man may spend all that he hath to be cured of his disease, as did the woman in the Gospel that had the bloody issue,
a man may spend all that he hath to be cured of his disease, as did the woman in the Gospel that had the bloody issue,
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and yet unlesse God please, all shall doe him no good;
and yet unless God please, all shall do him no good;
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Saul may goe to the Witch of Endor for help, and Amaziah to the god of Ekron to bee healed,Saul may go to the Witch of Endor for help, and Amaziah to the god of Ekron to be healed,
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but except the God of heaven work the cure, it shall never be effected:
but except the God of heaven work the cure, it shall never be effected:
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let us therefore in all our afflictions seek to God and to him alone, for he that is the inflicter must be the restorer.
let us Therefore in all our afflictions seek to God and to him alone, for he that is the inflicter must be the restorer.
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I now proceed to the point which even now I named, Ezra saith, (God punished them not without cause,) which guides mee to this Observation.
I now proceed to the point which even now I nam, Ezra Says, (God punished them not without cause,) which guides me to this Observation.
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God doth never punish any without desert. Saith Abraham, Gen. 18.25. God does never Punish any without desert. Says Abraham, Gen. 18.25.
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Shall not the Iudge of all the world doe right? Nay, let mee tell you, it is not triviall,Shall not the Judge of all the world do right? Nay, let me tell you, it is not trivial,
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but grosse sinnes, which cause God to punish men:
but gross Sins, which cause God to Punish men:
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mark it in his dealing with the old world, did hee take advantage at every petty impiety? No,
mark it in his dealing with the old world, did he take advantage At every Petty impiety? No,
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but hee staid till all flesh had corrupted their wayes, and then, and not till then brought he the deluge, Gen. 6.12. so before ever he punisht Sodom and Gomorrah, their sinnes were exceeding grievous, Gen. 18.20. It is said in Psal. 78.38.
but he stayed till all Flesh had corrupted their ways, and then, and not till then brought he the deluge, Gen. 6.12. so before ever he punished Sodom and Gomorrah, their Sins were exceeding grievous, Gen. 18.20. It is said in Psalm 78.38.
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he being mercifull, forgave their iniquity, and destroyed them not, but oft-times called back his anger, he being merciful, forgave their iniquity, and destroyed them not, but ofttimes called back his anger,
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and did not stirre up all his wrath. Another pregnant place to prove this, is 2 Chro. 36.16. and did not stir up all his wrath. another pregnant place to prove this, is 2 Chro 36.16.
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where the Spirit of God saith, They mocked the Messengers of God, and despised his words,
where the Spirit of God Says, They mocked the Messengers of God, and despised his words,
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and misused the Prophets, untill the wrath of the Lord arose against his people, and till there was no remedy: and misused the prophets, until the wrath of the Lord arose against his people, and till there was no remedy:
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Mark, he must of necessity punish them, unlesse he would have his justice, truth and providence troden under foot:
Mark, he must of necessity Punish them, unless he would have his Justice, truth and providence trodden under foot:
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and when he saith, he is prest under men as a cart is prest that is full of sheaves, Amos 2.13. it shewes evidently, that God doth not punish for every small sinne;
and when he Says, he is pressed under men as a cart is pressed that is full of sheaves, Amos 2.13. it shows evidently, that God does not Punish for every small sin;
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hee is propense to mercy, but loath to punish:
he is propense to mercy, but loath to Punish:
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hence it is that he calls opus judicii, the work of judgement, opus alienum, a strange work, Isa. 28.21.
hence it is that he calls opus Judicii, the work of judgement, opus Alienum, a strange work, Isaiah 28.21.
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and when he must needs punish his people, hee saith he will shave them with a Rasor that is hired, Isa. 7.20. as if he had none of his own, but was faine to borrow; and when he must needs Punish his people, he Says he will shave them with a Razor that is hired, Isaiah 7.20. as if he had none of his own, but was feign to borrow;
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so prone is God to mercy, that hee would ever think thoughts of peace towards us,
so prove is God to mercy, that he would ever think thoughts of peace towards us,
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but wee will not suffer him. We should ever justifie God, in all the judgements he brings upon us:
but we will not suffer him. We should ever justify God, in all the Judgments he brings upon us:
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the Saints of God have done this in all times; thus did David, Psa. 119.75. I know O Lord that thy judgements are right, and that thou in faithfulnesse hast afflicted me:
the Saints of God have done this in all times; thus did David, Psa. 119.75. I know Oh Lord that thy Judgments Are right, and that thou in faithfulness hast afflicted me:
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it was so also with Nehemiah, Chap. 9.33.
it was so also with Nehemiah, Chap. 9.33.
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Thou O Lord art just in all that is brought upon us, for thou hast done right, but wee have done wickedly: Thou Oh Lord art just in all that is brought upon us, for thou hast done right, but we have done wickedly:
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the like we see in Daniel, Chap. 9.7. O Lord, righteousnesse belongeth unto thee, but to us confusion of faces, as at this day;
the like we see in daniel, Chap. 9.7. Oh Lord, righteousness belongeth unto thee, but to us confusion of faces, as At this day;
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and the poore Thiefe on the crosse tels his fellow when be reviled our blessed Saviour, Luk. 23.41. Wee indeed suffer justly, for we receive the due reward of our deeds, but this man hath done nothing amisse: in Matth. 16.27. when our blessed Lord called the woman of Canaan, dog, she digests it, saying, Truth Lord, yet the dogs eat of the crumbs which fall from their Masters Table:
and the poor Thief on the cross tells his fellow when be reviled our blessed Saviour, Luk. 23.41. we indeed suffer justly, for we receive the due reward of our Deeds, but this man hath done nothing amiss: in Matthew 16.27. when our blessed Lord called the woman of Canaan, dog, she digests it, saying, Truth Lord, yet the Dogs eat of the crumbs which fallen from their Masters Table:
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and let wicked men dispute and plead as long as they are able, it shall never be found, but that God punishes deservedly.
and let wicked men dispute and plead as long as they Are able, it shall never be found, but that God Punishes deservedly.
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But if it shall come into the minds of any to say as those in Ierem. 16.10. Wherefore hath the Lord pronounced all this great evill against us? or what is our iniquity? or what is our sinne that we have committed against the Lord our God? I tell these as the Prophet told them, you are plagued for your swearing, lying, Sabbath-breaking, hypocrisie, drunkennesse, lusting, oppression:
But if it shall come into the minds of any to say as those in Jeremiah 16.10. Wherefore hath the Lord pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the Lord our God? I tell these as the Prophet told them, you Are plagued for your swearing, lying, Sabbath-breaking, hypocrisy, Drunkenness, lusting, oppression:
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these and other sinnes bee the procreant causes of all plagues, these bee the traitours which open the gates to all judgements.
these and other Sins be the procreant Causes of all plagues, these be the Traitors which open the gates to all Judgments.
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In the second place, seeing God punishes none without cause, let it teach us patience under his afflicting hand.
In the second place, seeing God Punishes none without cause, let it teach us patience under his afflicting hand.
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And the truth is, why should men be impatient under the crosse, when as he punishes not till he be provoked? neither is it every patience which will serve the turne;
And the truth is, why should men be impatient under the cross, when as he Punishes not till he be provoked? neither is it every patience which will serve the turn;
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there is asinina patientia, an asses patience, when a man is not sensible, though never so much load be laid upon him:
there is Asinina patientia, an asses patience, when a man is not sensible, though never so much load be laid upon him:
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Secondly, there is canina patientia, a doggish patience, when like a snarling dog tied up in a chaine, wee indure what is inflicted upon us, against our will:
Secondly, there is Canine patientia, a doggish patience, when like a snarling dog tied up in a chain, we endure what is inflicted upon us, against our will:
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Neither of these will stand us in stead, but Christian-like with all submission, wee must take thankfully the hand of God upon us, saying with holy Bernard, Lord, that which thou layest upon us, is durum pro viribus, hard to be born, in regard of our poore strength,
Neither of these will stand us in stead, but Christianlike with all submission, we must take thankfully the hand of God upon us, saying with holy Bernard, Lord, that which thou layest upon us, is durum Pro viribus, hard to be born, in regard of our poor strength,
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sed dignum pro meritis, but just in regard of our iniquities: sed dignum Pro Meritis, but just in regard of our iniquities:
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Let us be as the good corne, which when it is winnowed falls at the winnowers feet, not like the chaffe which flies in his face;
Let us be as the good corn, which when it is winnowed falls At the winnowers feet, not like the chaff which flies in his face;
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and let us say with David, 2 Sam. 15.26. Behold here I am,2 Sam. 15.26. let him doe unto me, as seemeth good unto him.
and let us say with David, 2 Sam. 15.26. Behold Here I am,2 Sam. 15.26. let him do unto me, as seems good unto him.
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Further, wee may observe, that Ezra speaks not only of sinne in generall, but of (a great trespasse;) what was it? it was the peoples mingling themselves with the Heathen, which was a foule transgression:
Further, we may observe, that Ezra speaks not only of sin in general, but of (a great trespass;) what was it? it was the peoples mingling themselves with the Heathen, which was a foul Transgression:
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the Doctrine arising from hence is thus much. When God arises to judgement, hee ever sets himselfe against the foule sinnes of men.
the Doctrine arising from hence is thus much. When God arises to judgement, he ever sets himself against the foul Sins of men.
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Will some man say, which be the foule sinnes for which God is so much offended? They be these, The first, is pride; what was it that put on David to number his people,
Will Some man say, which be the foul Sins for which God is so much offended? They be these, The First, is pride; what was it that put on David to number his people,
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but the pride of his heart? for which you know he smarted shrewdly, 2 Sam. 24. A second, is Idolatry; this is a grievous sinne,
but the pride of his heart? for which you know he smarted shrewdly, 2 Sam. 24. A second, is Idolatry; this is a grievous sin,
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and for this God is exceeding angry wherever it is practised or countenanced, Exod. 20.5.
and for this God is exceeding angry wherever it is practised or countenanced, Exod 20.5.
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A third, is lust, especially when it growes impudent, as was that of Zimri and Cosbi. A fourth, is blasphemy; wherefore was Senacharib that proud monster and a hundred fourescore and five thousand of his Army slaine,
A third, is lust, especially when it grows impudent, as was that of Zimri and Cozbi. A fourth, is blasphemy; Wherefore was Senacharib that proud monster and a hundred fourescore and five thousand of his Army slain,
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but for blaspheming the God of Israel? Isa. 37. A fifth, is murder; this is that sinne for which God hath a quarrell with a Land, Hosea 4.2. The sixth, is oppression, the Lord is very wroth where this is committed, therefore wee finde him saying, Psal. 12.5. For the oppression of the poore, and the sighing of the needy, I will arise and set him in safety, from him that puffeth at him:
but for blaspheming the God of Israel? Isaiah 37. A fifth, is murder; this is that sin for which God hath a quarrel with a Land, Hosea 4.2. The sixth, is oppression, the Lord is very wroth where this is committed, Therefore we find him saying, Psalm 12.5. For the oppression of the poor, and the sighing of the needy, I will arise and Set him in safety, from him that Puffeth At him:
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And elsewhere he threatens to make his arrowes drunk in the bloud of oppressours.
And elsewhere he threatens to make his arrows drunk in the blood of Oppressors's.
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The last sinne (that I will name) causing God to rise to judgement, is the prophanation of his Ordinances: Moses knew this, which made him request Pharaoh to let them goe three dayes journey into the Desart,
The last sin (that I will name) causing God to rise to judgement, is the profanation of his Ordinances: Moses knew this, which made him request Pharaoh to let them go three days journey into the Desert,
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and sacrifice to the Lord their God, lest hee fall upon them with the Pestilence or sword, a Exod. 5.3. and S. Paul saith in 1 Cor. 11.30.
and sacrifice to the Lord their God, lest he fallen upon them with the Pestilence or sword, a Exod 5.3. and S. Paul Says in 1 Cor. 11.30.
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for this cause (to wit, for prophaning Gods Ordinance) many are weak and sickly among you, and many sleep. for this cause (to wit, for profaning God's Ordinance) many Are weak and sickly among you, and many sleep.
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It shall be a use of examination to us, to search whether or no these sinnes be among us;
It shall be a use of examination to us, to search whither or not these Sins be among us;
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which if wee doe as wee ought, wee will soone conclude that God plagues us for these very sinnes.
which if we do as we ought, we will soon conclude that God plagues us for these very Sins.
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First, for Idolatry, is not that among us? and though Dagon have been thrown down,
First, for Idolatry, is not that among us? and though Dagon have been thrown down,
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yet is hee not set up againe? So for uncleannesse, is it not to be found (shall I say in the skirts?) nay, in the more noble parts of the City? and I wish it were a slander to say there were profest brothell houses both without and within the wals of London: and for pride, if ever it rid in triumph in any generation, then now it is;
yet is he not Set up again? So for uncleanness, is it not to be found (shall I say in the skirts?) nay, in the more noble parts of the city? and I wish it were a slander to say there were professed brothel houses both without and within the walls of London: and for pride, if ever it rid in triumph in any generation, then now it is;
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how neare doth the toe of the Citizen come to the heele of the Gentleman? This smoak containes not it selfe in palaces, but gets into meane habitations:
how near does the toe of the Citizen come to the heel of the Gentleman? This smoke contains not it self in palaces, but gets into mean habitations:
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the back and the belly, two daughters of the horse-leech, cry, Give, give, and the men of the times are so indulgent to them, that they will deny them nothing, insomuch that by this meanes many brave Estates are brought to nothing.
the back and the belly, two daughters of the horseleech, cry, Give, give, and the men of the times Are so indulgent to them, that they will deny them nothing, insomuch that by this means many brave Estates Are brought to nothing.
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Fourthly, for blasphemy, who can with patience passe along and heare the volleys of oathes which are sent out against heaven daily? nay,
Fourthly, for blasphemy, who can with patience pass along and hear the volleys of Oaths which Are sent out against heaven daily? nay,
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so common is this sinne, that children can no sooner speak, but they can swear and blaspheme:
so Common is this sin, that children can no sooner speak, but they can swear and Blaspheme:
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And for murther, you have scarse a bill comes out, but some or other are slaine; nay, sometimes bloud toucheth bloud:
And for murder, you have scarce a bill comes out, but Some or other Are slain; nay, sometime blood touches blood:
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and for oppression, what complayning is there in our Streets, against such as grinde the face of the poore? and for prophanation of Gods ordinances, I grieve to declare how frequent this is:
and for oppression, what complaining is there in our Streets, against such as grind the face of the poor? and for profanation of God's ordinances, I grieve to declare how frequent this is:
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men are grown so prophane, that they will excommunicate themselves from the Congregation, and save the Minister a labour:
men Are grown so profane, that they will excommunicate themselves from the Congregation, and save the Minister a labour:
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and for those that doe come hither, the greatest number of them stand but for ciphers,
and for those that do come hither, the greatest number of them stand but for ciphers,
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for, dum corpus in choro, animus in foro, while their bodies be in the Church, their minds are in the Marketplace.
for, dum corpus in Chorus, animus in foro, while their bodies be in the Church, their minds Are in the Marketplace.
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Now seeing these sinnes are found among us, may not the Lord say justly of us as he said of the Jewes, Ierem. 5.29.
Now seeing these Sins Are found among us, may not the Lord say justly of us as he said of the Jews, Jeremiah 5.29.
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Shall I not visite for these things? shall not my soule be avenged on such a Nation as this? hee may say, I will no longer suffer their iniquity to out-brave me,
Shall I not visit for these things? shall not my soul be avenged on such a nation as this? he may say, I will no longer suffer their iniquity to outbrave me,
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but I will up and make them smoak, I will root them from under heaven,
but I will up and make them smoke, I will root them from under heaven,
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as I did the Inhabitants of Sodom and Gomorrah. Lastly, in Ezra his practise wee may see a true forme of confession, he confesses their (great trespasse:) teaching us thereby, that as wee must confesse all sinne in grosse,
as I did the Inhabitants of Sodom and Gomorrah. Lastly, in Ezra his practice we may see a true Form of Confessi, he Confesses their (great trespass:) teaching us thereby, that as we must confess all sin in gross,
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so especially, our maine and master sinne; that Saul which is higher by the head, then the rest of his brethren:so especially, our main and master sin; that Saul which is higher by the head, then the rest of his brothers:
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wee want not examples of this in Scripture, David confesses his murder, Paul his persecution, and Daniel confesses the great sinne of his people:
we want not Examples of this in Scripture, David Confesses his murder, Paul his persecution, and daniel Confesses the great sin of his people:
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A great many confesse their sinnes, but they doe it as Nebuchadnezzar told his dreame, he tells his wisemen that hee had a dreame,
A great many confess their Sins, but they do it as Nebuchadnezzar told his dream, he tells his Wise men that he had a dream,
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but never tells them what it was: So these men say they are sinners, but they will not confesse their grosse transgressions.
but never tells them what it was: So these men say they Are Sinners, but they will not confess their gross transgressions.
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Wilt thou deale otherwise with God Almighty then with thy Physitian? when he comes to thee in thy sicknesse, thou wilt conceale nothing from him,
Wilt thou deal otherwise with God Almighty then with thy physician? when he comes to thee in thy sickness, thou wilt conceal nothing from him,
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but tell him how it is with thee in every particular:
but tell him how it is with thee in every particular:
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and yet when thou commest to confesse thy sinnes to thy God, thou concealest those capitall sinnes which have most offended him.
and yet when thou Comest to confess thy Sins to thy God, thou concealest those capital Sins which have most offended him.
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Well, let my counsell be acceptable to thee, get thee up to the beame of thine own conscience, and judge thy selfe:
Well, let my counsel be acceptable to thee, get thee up to the beam of thine own conscience, and judge thy self:
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and in judging thy selfe, doe not think it enough to censure thy selfe for thy lesser sinnes,
and in judging thy self, do not think it enough to censure thy self for thy lesser Sins,
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but especialiy judge thy selfe for thy great offences, if thou doe not, God will judge thee;
but especialiy judge thy self for thy great offences, if thou do not, God will judge thee;
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mince not then thy sins by labouring to extenuate them, but confesse them ingenuously, for the more severe thou art against thy selfe, the more mercifull shalt thou finde God unto thee.
mince not then thy Sins by labouring to extenuate them, but confess them ingenuously, for the more severe thou art against thy self, the more merciful shalt thou find God unto thee.
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Sermon II. EZRA 9. the latter part of Verse 13. Seeing that thou our God hast punished us lesse then our iniquities deserve, and hast given us such deliverance as this.
Sermon II EZRA 9. the latter part of Verse 13. Seeing that thou our God hast punished us less then our iniquities deserve, and hast given us such deliverance as this.
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WEe come now to the second amplification of Gods mercy, Ezra had said that God had dealt mercifully with them, how proves hee the mercy of God? hee proves it thus,
we come now to the second amplification of God's mercy, Ezra had said that God had dealt mercifully with them, how Proves he the mercy of God? he Proves it thus,
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because that when hee punished them, it was lesse then they deserved, (thou our God hast punished us, lesse then our iniquities deserve:) Here is one word joyned with punishing, which I would have you take notice of, he saith [ thou our God hast punished us:
Because that when he punished them, it was less then they deserved, (thou our God hast punished us, less then our iniquities deserve:) Here is one word joined with punishing, which I would have you take notice of, he Says [ thou our God hast punished us:
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] Herein he is a pattern to us, when at any time wee come to confesse our sinnes before God:] Herein he is a pattern to us, when At any time we come to confess our Sins before God:
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[ Our God ] intimates a strong relation and affection;[ Our God ] intimates a strong Relation and affection;
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certainly when hee saith thus, be knew there was hope of Gods being reconciled to them againe, giving us thereby to understand what is required of men in the confession of sinne;
Certainly when he Says thus, be knew there was hope of God's being reconciled to them again, giving us thereby to understand what is required of men in the Confessi of sin;
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a man must not only as David, water his couch with his teares, Psal. 6.6. nor with Peter, goe out and weep bitterly, Matth. 26.75. nor with the woman which was a sinner in the City, wash Christs feet with our teares, Luk. 7.38.
a man must not only as David, water his couch with his tears, Psalm 6.6. nor with Peter, go out and weep bitterly, Matthew 26.75. nor with the woman which was a sinner in the city, wash Christ feet with our tears, Luk. 7.38.
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nor secondly, must hee only with a great deale of selfe shame confesse his sinne, as did Ezra in this chapter, and the poore Publican, Luk. 18.13.
nor secondly, must he only with a great deal of self shame confess his sin, as did Ezra in this chapter, and the poor Publican, Luk. 18.13.
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Thirdly, nor must hee only confesse his sinnes with anger, as did Ioh 42. chapter, 6. v. and Ephraim in Hosea 14 8. But lastly, he must confesse them with faith and confidence; that is,
Thirdly, nor must he only confess his Sins with anger, as did John 42. chapter, 6. v. and Ephraim in Hosea 14 8. But lastly, he must confess them with faith and confidence; that is,
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so to aggravate his sinnes before God, as not to let goe his hold in God:
so to aggravate his Sins before God, as not to let go his hold in God:
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Wee see the Church taking this course in Hosea 6.1. Come, let us return unto the Lord, for he hath torn, and he will heale us:
we see the Church taking this course in Hosea 6.1. Come, let us return unto the Lord, for he hath torn, and he will heal us:
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hee hath smitten, and hee will bind us up: he hath smitten, and he will bind us up:
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Mark, they had a confidence in Gods mercy, though they knew their sinnes were foule and criminall:
Mark, they had a confidence in God's mercy, though they knew their Sins were foul and criminal:
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So Daniel confesseth and aggravateth the sinnes of the people, yet he lets not goe his hold,
So daniel Confesses and Aggravateth the Sins of the people, yet he lets not go his hold,
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but saith, To the Lord our God belong mercies and forgivenesses, though wee have rebelled against him, Dan. 9.9. The like we see in the Prodigall, hee had gone into a farre Countrey, and there wasted his substance with riotous living:
but Says, To the Lord our God belong Mercies and Forgivenesses, though we have rebelled against him, Dan. 9.9. The like we see in the Prodigal, he had gone into a Far Country, and there wasted his substance with riotous living:
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afterwards being pincht with want and comming to himselfe, hee saith, I will arise and goe to my Father,
afterwards being pinched with want and coming to himself, he Says, I will arise and go to my Father,
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and say unto him, Father, I have sinned against heaven and before thee, and am no more worthy to bee called thy Sonne, Luk. 15.13.17.18. and say unto him, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy Son, Luk. 15.13.17.18.
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Though hee knew hee had grievously offended God, yet hee will make use of that name [ Father ] and not let goe the staffe of his confidence:
Though he knew he had grievously offended God, yet he will make use of that name [ Father ] and not let go the staff of his confidence:
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and to say the truth, God doth make known to us in his word, that hee is our Father, intimating thereby the duration of his affection:
and to say the truth, God does make known to us in his word, that he is our Father, intimating thereby the duration of his affection:
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a husband may cease to be a husband by reason of a lewd wife which is divorced from him;
a husband may cease to be a husband by reason of a lewd wife which is divorced from him;
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and a master may cease to bee a master, for want of a servant;
and a master may cease to be a master, for want of a servant;
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but a father can never cease to be a father, though his child be never so wicked and contumacious, but a father can never cease to be a father, though his child be never so wicked and contumacious,
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because hee is full of bowels and compassion: Because he is full of bowels and compassion:
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Therefore when a man comes to confesse his sinnes before God, he must not confesse them with assurance to die, as Achan did,
Therefore when a man comes to confess his Sins before God, he must not confess them with assurance to die, as achan did,
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but hee must confesse them with hope to obtaine mercy and pardon:
but he must confess them with hope to obtain mercy and pardon:
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and if yee look into sacred Writ, you shall finde that when Gods children have come to confesse their sinnes, they have still done it with hope of forgivenesse;
and if ye look into sacred Writ, you shall find that when God's children have come to confess their Sins, they have still done it with hope of forgiveness;
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therefore sometimes they urge him by his Covenant, Nehem. 9.32. sometimes for his mercy sake, Psal. 6.4. and sometimes for his name sake, Psal. 25.11.
Therefore sometime they urge him by his Covenant, Nehemiah 9.32. sometime for his mercy sake, Psalm 6.4. and sometime for his name sake, Psalm 25.11.
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as if they had said, O Lord, wee know wee for our sinnes deserve not to be heard,
as if they had said, Oh Lord, we know we for our Sins deserve not to be herd,
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yet Lord finde matter in thy selfe of being mercifull unto us, and for thy goodnesse sake reject us not, the depths of whose misery call for the depths of thy mercy. yet Lord find matter in thy self of being merciful unto us, and for thy Goodness sake reject us not, the depths of whose misery call for the depths of thy mercy.
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Let the consideration of this, teach us to take out this needfull lesson:
Let the consideration of this, teach us to take out this needful Lesson:
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some there be that confesse their sinnes, but it is with despaire, thus did Cain and Iudas; and of Francis Spira we read, that being neare unto death, he could not be perswaded of Gods mercies, but died despairing:
Some there be that confess their Sins, but it is with despair, thus did Cain and Iudas; and of Francis Spira we read, that being near unto death, he could not be persuaded of God's Mercies, but died despairing:
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But for our selves, let us confesse our sinnes with hope that God will pardon us, and with the servants of Benhadad let us addresse our selves to him,
But for our selves, let us confess our Sins with hope that God will pardon us, and with the Servants of Benhadad let us address our selves to him,
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and say, we have heard that thou who art the King of Israel, art a mercifull King;
and say, we have herd that thou who art the King of Israel, art a merciful King;
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let us never despaire, but still come in hope of mercy, though wee know that God hath just cause to damne us,
let us never despair, but still come in hope of mercy, though we know that God hath just cause to damn us,
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because the sharp grapes of our sinnes have sowred his countenance with indignation:
Because the sharp grapes of our Sins have soured his countenance with Indignation:
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Let us not for all that cast away the staffe of our confidence, but look up to heaven and say with Iob, Though thou killest me,
Let us not for all that cast away the staff of our confidence, but look up to heaven and say with Job, Though thou Killest me,
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yet will I trust in thee. [ thou our God hast punished us.
yet will I trust in thee. [ thou our God hast punished us.
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] Doth he call him their God, and yet doth he punish them? hee seemes to impropriate God unto them,] Does he call him their God, and yet does he Punish them? he seems to impropriate God unto them,
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and yet he saith, he punished them: by the conjunction of these together, I lay down this as a firme conclusion.
and yet he Says, he punished them: by the conjunction of these together, I lay down this as a firm conclusion.
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God may love, and yet punish. I will make it plaine unto you; sometimes God punishes unwillingly, Lam. 3.33. He doth not punish willingly, nor grieve the children of men: God may love, and yet Punish. I will make it plain unto you; sometime God Punishes unwillingly, Lam. 3.33. He does not Punish willingly, nor grieve the children of men:
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And when hee is forced to punish, it is with Ah and alasse: Isa. 1.24. Secondly, it appeares thus, because he desires to bee stopt in his way of punishing;
And when he is forced to Punish, it is with Ah and alas: Isaiah 1.24. Secondly, it appears thus, Because he Desires to be stopped in his Way of punishing;
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yee see on what faire tearmes he would have been taken off from punishing Sodom and Gomorrah; if there had beene but ten righteous persons in those Cities, hee would have spared them for tens sake, Gen. 18.32. nay, in Ezek. 22.30. the Lord saith, if he could but have found one man to stand in the gap before him for the land, he would not destroy it: and in Ierem. 5.1.
ye see on what fair terms he would have been taken off from punishing Sodom and Gomorrah; if there had been but ten righteous Persons in those Cities, he would have spared them for tens sake, Gen. 18.32. nay, in Ezekiel 22.30. the Lord Says, if he could but have found one man to stand in the gap before him for the land, he would not destroy it: and in Jeremiah 5.1.
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he saith, Runn to and fro thorow the streets of Ierusalem, and see now and know,
he Says, Run to and from thorough the streets of Ierusalem, and see now and know,
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and seek in the broad places thereof, if yee can find a man, if there be any that executeth judgement,
and seek in the broad places thereof, if ye can find a man, if there be any that Executeth judgement,
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or that seeketh the truth, and I will pardon it: God would have beene glad if one could have been found, to avert his indignation:or that seeks the truth, and I will pardon it: God would have been glad if one could have been found, to avert his Indignation:
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Nay, when he finds no such intercessours, then he tells men before-hand what he will doe, that by their repentance they may keep him out of the way of his justice, Amos 4.12. Therefore thus will I doe unto thee O Israel:
Nay, when he finds no such intercessors, then he tells men beforehand what he will do, that by their Repentance they may keep him out of the Way of his Justice, Amos 4.12. Therefore thus will I do unto thee Oh Israel:
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and because I will do thus unto thee, prepare to meet thy God O Israel: and Because I will do thus unto thee, prepare to meet thy God Oh Israel:
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it is the saying of Seneca, and it is a true one, a man that professeth hatred to another, is thereby prevented of doing him the mischiefe hee intended:
it is the saying of Senecca, and it is a true one, a man that Professes hatred to Another, is thereby prevented of doing him the mischief he intended:
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Hence it was that Absolom forbore to speak either good or bad to his brother Ammon, for three yeares together,
Hence it was that Absalom forbore to speak either good or bad to his brother Ammon, for three Years together,
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for feare he should suspect some mischiefe towards him:
for Fear he should suspect Some mischief towards him:
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and when God tells men plainly before-hand what hee will doe unto them, it is a cleare demonstration that be desires to be stopt in the way of his fury.
and when God tells men plainly beforehand what he will do unto them, it is a clear demonstration that be Desires to be stopped in the Way of his fury.
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Thirdly, this shewes it, because that when his hand of punishment is upon them, it shall be removed if they repent:
Thirdly, this shows it, Because that when his hand of punishment is upon them, it shall be removed if they Repent:
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This we finde often made good to Israel, on their performance of the condition;
This we find often made good to Israel, on their performance of the condition;
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and it is a signe we have not repented under Gods hand, if wee have not found it true in our own experience.
and it is a Signen we have not repented under God's hand, if we have not found it true in our own experience.
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Lastly, it appeares to be true by this, he punishes men because he loves them, this is plain, Prov. 3.12. cited in Rev. 3.19. whom the Lord loveth he correcteth:
Lastly, it appears to be true by this, he Punishes men Because he loves them, this is plain, Curae 3.12. cited in Rev. 3.19. whom the Lord loves he Correcteth:
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He sees punishment as necessary for his children as meat, and when hee layes it on, it shall not be so much penall as medicinall,
He sees punishment as necessary for his children as meat, and when he lays it on, it shall not be so much penal as medicinal,
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therefore there must needs bee love in it. I desire from my soule that people would bee perswaded of this;
Therefore there must needs be love in it. I desire from my soul that people would be persuaded of this;
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I confesse it is durus sermo, a hard saying, and men will hardly be drawn to believe it, especially when the affliction is smart:
I confess it is Durus sermon, a hard saying, and men will hardly be drawn to believe it, especially when the affliction is smart:
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How often did Iob think God his enemy, when his hand was heavie upon him? I knew it was in his paroxysme and hot bloud,
How often did Job think God his enemy, when his hand was heavy upon him? I knew it was in his paroxysm and hight blood,
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for in his coole bloud he retracts whatsoever he had said before:
for in his cool blood he retracts whatsoever he had said before:
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the like we see in the Jewes, because God did not presently settle them in the Land of Canaan, therefore they say, because the Lord hated us, hee hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites to destroy us, Deut. 1.27.
the like we see in the Jews, Because God did not presently settle them in the Land of Canaan, Therefore they say, Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the amorites to destroy us, Deuteronomy 1.27.
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And as a man is apt of himselfe to think so, so the World and the Devill are prone to suggest such thoughts unto him;
And as a man is apt of himself to think so, so the World and the devil Are prove to suggest such thoughts unto him;
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the World saith, as Moses supposeth the Enemies of God would say, if hee should destroy his people, Deut. 9.28. the Lord layes this affliction upon thee because he hates thee:
the World Says, as Moses Supposeth the Enemies of God would say, if he should destroy his people, Deuteronomy 9.28. the Lord lays this affliction upon thee Because he hates thee:
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and the friends of Iob were conceitd that God punisht him because he hated him; and his wife doubtlesse thought no other, therefore shee bids him curse God and die.
and the Friends of Job were conceitd that God punished him Because he hated him; and his wife doubtless Thought no other, Therefore she bids him curse God and die.
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The Devill also is busie at this, when hee seeth Gods hand heavie upon a man, What, saith hee? is this the God yee serve, that thus layes load upon you? assure your selves, he would never punish you in this manner if he loved you, this is but a draught of that cup, the dregs whereof yee shall suck out in Hell:
The devil also is busy At this, when he sees God's hand heavy upon a man, What, Says he? is this the God ye serve, that thus lays load upon you? assure your selves, he would never Punish you in this manner if he loved you, this is but a draught of that cup, the dregs whereof ye shall suck out in Hell:
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thus hee layes an assault to our soules to hinder our eternall good, wronging Gods mercy like a lyar as hee hath been from the beginning:
thus he lays an assault to our Souls to hinder our Eternal good, wronging God's mercy like a liar as he hath been from the beginning:
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Why should we think it strange, that God should love and punish? see it in Ioseph, the time was when hee took his brethren to be spies and felons;
Why should we think it strange, that God should love and Punish? see it in Ioseph, the time was when he took his brothers to be spies and felons;
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all this while Ioseph offered violence to his own heart, cruciat & amat, hee torments them and loves them,
all this while Ioseph offered violence to his own heart, cruciate & amat, he torments them and loves them,
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for when he handled them most roughly, hee could not forbeare but he must goe out and weep:
for when he handled them most roughly, he could not forbear but he must go out and weep:
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shall hee doe all this, and yet love his brethren? and may not God much more punish his children, and yet at the same time love them? So in David, all men knew that he loved his Absolom well,
shall he do all this, and yet love his brothers? and may not God much more Punish his children, and yet At the same time love them? So in David, all men knew that he loved his Absalom well,
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but yet when he turns Rebell, he must take up armes against him, yet at the same time hee bids his men intreat the young man Absolom kindly:
but yet when he turns Rebel, he must take up arms against him, yet At the same time he bids his men entreat the young man Absalom kindly:
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now can man punish, and yet love? and shall not God doe the same, who is fuller of mercy,
now can man Punish, and yet love? and shall not God do the same, who is fuller of mercy,
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then the Sea is of water? all the mercy which is in all the men upon earth, is not as the drop of a bucket to that Ocean of mercy that is in the Almighty.
then the Sea is of water? all the mercy which is in all the men upon earth, is not as the drop of a bucket to that Ocean of mercy that is in the Almighty.
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Come to our own experience, thou art the Father of a child, and he offending thee, thou correctest him;
Come to our own experience, thou art the Father of a child, and he offending thee, thou correctest him;
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shall a man say, thou hatest him because thou chastifest him? no wise man but will say thou lovest him,
shall a man say, thou Hatest him Because thou chastifest him? no wise man but will say thou Lovest him,
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and therefore thou punishest him, that hee may grow better againe;
and Therefore thou punishest him, that he may grow better again;
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thy child hath a disease growing upon him, which if it be not prevented in time, will be his death,
thy child hath a disease growing upon him, which if it be not prevented in time, will be his death,
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and thou tendring his good, givest money to a Surgeon to cure him, though it be to his great paine;
and thou tendering his good, givest money to a Surgeon to cure him, though it be to his great pain;
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is it because thou hatest him? O no, it rather appeares, that therefore thou lovest him, else thou wouldst not be at charge with him:
is it Because thou Hatest him? O no, it rather appears, that Therefore thou Lovest him, Else thou Wouldst not be At charge with him:
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So God findes cause to punish us for our sinnes; shall we dare to say, he doth it because he hates us? God forbid.
So God finds cause to Punish us for our Sins; shall we Dare to say, he does it Because he hates us? God forbid.
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Saith Augustine, I know the Physitian is irksome to a man in a frensie, because he ties and binds him:
Says Augustine, I know the physician is irksome to a man in a frenzy, Because he ties and binds him:
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doth he use him thus because hee hates him? no, but desire to cure him, constraines him to take that violent course with him.
does he use him thus Because he hates him? no, but desire to cure him, constrains him to take that violent course with him.
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Againe, thou sometimes walkest into thy garden, and findest occasion to prune thy trees, is it because thou hatest them? no,
Again, thou sometime walkest into thy garden, and Findest occasion to prune thy trees, is it Because thou Hatest them? no,
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but therefore thou do'st it, to make them grow better: now if all this be true in thine own experience, why should not God love, and yet punish?
but Therefore thou dost it, to make them grow better: now if all this be true in thine own experience, why should not God love, and yet Punish?
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In the second place, it should teach every man to take heed of censuring any to he such as God hates, on whom God layes his afflicting hand:
In the second place, it should teach every man to take heed of censuring any to he such as God hates, on whom God lays his afflicting hand:
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This was the humour of the Jewes spoken of in Luk. 13.2.3.4.5. they thought those Galileans whose bloud Pilate had mingled with their sacrifices;
This was the humour of the Jews spoken of in Luk. 13.2.3.4.5. they Thought those Galileans whose blood Pilate had mingled with their Sacrifices;
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and those eighteen on whom the Tower in Silo fell, to bee greater sinners then any in Ierusalem: our blessed Lord corrects this, and those eighteen on whom the Tower in Silo fell, to be greater Sinners then any in Ierusalem: our blessed Lord corrects this,
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and tells them it was not so, but that except they repented, they should likewise perish:
and tells them it was not so, but that except they repented, they should likewise perish:
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This was also the misprision of them of Melita, Acts 28.4.
This was also the Misprision of them of Melita, Acts 28.4.
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When they saw a Viper come out of the fire and fasten on Pauls hand, they presently judge him to be a murderer.
When they saw a Viper come out of the fire and fasten on Paul's hand, they presently judge him to be a murderer.
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O take heed of this, for all these things fall out alike, both to good and bad,
O take heed of this, for all these things fallen out alike, both to good and bad,
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and in so doing a man may censure the generation of the righteous, Psal. 73.15.
and in so doing a man may censure the generation of the righteous, Psalm 73.15.
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Nay, he may be guilty of censuring our Saviour Iesus Christ, for he was despised and rejected of men, a man of sorrowes,
Nay, he may be guilty of censuring our Saviour Iesus christ, for he was despised and rejected of men, a man of sorrows,
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and acquainted with griefe, Isa. 53.3. yet at the same time he was the Sonne of his Fathers love, one in whom hee took an everlasting complacency:
and acquainted with grief, Isaiah 53.3. yet At the same time he was the Son of his Father's love, one in whom he took an everlasting complacency:
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Iosephs cup may bee found in Benjamins sack; Joseph's cup may be found in Benjamites sack;
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and Gods child may be punisht, yet in his love and favour, for God may love and yet punish.
and God's child may be punished, yet in his love and favour, for God may love and yet Punish.
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[ thou hast punished us lesse then our iniquities deserve: ] The point is plaine. God doth not punish any of his so much as they deserve. In Ierem. 10.24. the Prophet prayes thus, O Lord correct me, but with judgement, not in thine anger; [ thou hast punished us less then our iniquities deserve: ] The point is plain. God does not Punish any of his so much as they deserve. In Jeremiah 10.24. the Prophet prays thus, Oh Lord correct me, but with judgement, not in thine anger;
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lest thou bring me to nothing: as if he had said, correct me moderately, and not according to my demerits;lest thou bring me to nothing: as if he had said, correct me moderately, and not according to my demerits;
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and yee shall finde it to bee Gods own promise in Ierem. 30.11. I will not make a full end of thee, but will correct thee in measure:
and ye shall find it to be God's own promise in Jeremiah 30.11. I will not make a full end of thee, but will correct thee in measure:
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the same also is the confession of the Church, Psal. 103.10. He hath not dealt with us after our sinnes:
the same also is the Confessi of the Church, Psalm 103.10. He hath not dealt with us After our Sins:
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nor rewarded us according to our iniquities. And Zophar Iobs friend tells him, Iob 11.6. that God exacted lesse of him then his iniquity deserved. nor rewarded us according to our iniquities. And Zophar Jobs friend tells him, Job 11.6. that God exacted less of him then his iniquity deserved.
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It is a good observation that is made by some of the Learned, that as God still rewards, ultra merita, beyond mens deserts,
It is a good observation that is made by Some of the Learned, that as God still rewards, ultra Merita, beyond men's deserts,
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so he ever punishes, citra, lesse then they deserve: that hee is alwayes beyond our merits in rewarding us, is evident in Luk. 17.10. where our Saviour saith, When yee shall have done all those things which are commanded you, say, Wee are unprofitable servants, wee have done that which was our duty:
so he ever Punishes, citra, less then they deserve: that he is always beyond our merits in rewarding us, is evident in Luk. 17.10. where our Saviour Says, When ye shall have done all those things which Are commanded you, say, we Are unprofitable Servants, we have done that which was our duty:
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but hee is ever on this side in punishing us:
but he is ever on this side in punishing us:
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See this in Gods dealing with Adam, what deserved he at Gods hand but hell? yet be punisht him only with temporall death.
See this in God's dealing with Adam, what deserved he At God's hand but hell? yet be punished him only with temporal death.
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So, when Cain had committed that great sinne against God, he might have sent him presently to his own place,
So, when Cain had committed that great sin against God, he might have sent him presently to his own place,
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but hee spared him, and suffered him to live a long time on the earth, waiting for his repentance;
but he spared him, and suffered him to live a long time on the earth, waiting for his Repentance;
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and when the Israelites deserved to be destroyed, and that hee was forced to punish them,
and when the Israelites deserved to be destroyed, and that he was forced to Punish them,
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yet he let not his whole displeasure rise against them, Psal. 78.38.
yet he let not his Whole displeasure rise against them, Psalm 78.38.
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Is it so? let us then in all the judgments which God inflicts upon us, lay our hand upon our mouth,
Is it so? let us then in all the Judgments which God inflicts upon us, lay our hand upon our Mouth,
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and conclude, that it is lesse then we deserve: Hast thou a disease upon thee? know that it is lesse then thou deservest,
and conclude, that it is less then we deserve: Hast thou a disease upon thee? know that it is less then thou deservest,
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though it be sharpe and irkesome:
though it be sharp and irksome:
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O but will some say, my disease is so grievous, that I wish I were out of my life:
Oh but will Some say, my disease is so grievous, that I wish I were out of my life:
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what of that? hee could yet lay more grievous upon thee, he might send terrours into thy soule if he would, which bee, tempestates mentis, the tempests of the mind,
what of that? he could yet lay more grievous upon thee, he might send terrors into thy soul if he would, which bee, tempestates mentis, the tempests of the mind,
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and farre worse then any corporall disease; judge then if God doe not punish thee lesse then thou deservest.
and Far Worse then any corporal disease; judge then if God do not Punish thee less then thou deservest.
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O but saith another, when God sends a man to Hell, doth hee punish him lesse then his desert? I answer, in regard of the extention of time, that which God inflicts on the damned in hell, is as much as they can deserve or he can inflict upon them, because it is for ever:
O but Says Another, when God sends a man to Hell, does he Punish him less then his desert? I answer, in regard of the extension of time, that which God inflicts on the damned in hell, is as much as they can deserve or he can inflict upon them, Because it is for ever:
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but in regard of the intention of the punishment, they be not punished as they deserve, God could make the paines of those in everlasting chaines much more intensive,
but in regard of the intention of the punishment, they be not punished as they deserve, God could make the pains of those in everlasting chains much more intensive,
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but that all his wayes are intervein'd with mercy:
but that all his ways Are intervened with mercy:
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let us therefore be patient in suffering what God layes upon us, knowing that whatsoever the punishment is, it is lesse then,
let us Therefore be patient in suffering what God lays upon us, knowing that whatsoever the punishment is, it is less then,
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and on this side our demerit. Secondly, let us learne of our heavenly Father, to bee mercifull as he is mercifull:
and on this side our demerit. Secondly, let us Learn of our heavenly Father, to be merciful as he is merciful:
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hee doth not deale with us after our deserts, why should wee deale otherwise with our brother? you see Solomon spared Shimei his life,
he does not deal with us After our deserts, why should we deal otherwise with our brother? you see Solomon spared Shimei his life,
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though for reviling his Father, he had deserved death;
though for reviling his Father, he had deserved death;
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only he confined him to Ierusalem, which when he violated, then and not before, he took away his life:
only he confined him to Ierusalem, which when he violated, then and not before, he took away his life:
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The Iewes ever had a desire to bee more holy then the Law of God required,
The Iewes ever had a desire to be more holy then the Law of God required,
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therefore when the Lord had set and appointed when the Sabbath should begin and when it should end, they would begin it an houre before,
Therefore when the Lord had Set and appointed when the Sabbath should begin and when it should end, they would begin it an hour before,
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and conclude it an houre after the time limited by God:
and conclude it an hour After the time limited by God:
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So the Lord commanded them to have no familiarity with the Heathen, and they were so strict, that they would not so much as speak to one uncircumcised:
So the Lord commanded them to have no familiarity with the Heathen, and they were so strict, that they would not so much as speak to one uncircumcised:
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So for the matter of punishment, which is to our purpose, God commanded them not to exceed fourty stripes,
So for the matter of punishment, which is to our purpose, God commanded them not to exceed fourty stripes,
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therefore they would inflict but thirty and nine upon offendours: Thus S. Paul saith, 2 Cor. 11.24. Of the Iewes five times I received fourty stripes save one:
Therefore they would inflict but thirty and nine upon offenders: Thus S. Paul Says, 2 Cor. 11.24. Of the Iewes five times I received fourty stripes save one:
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I do not applaud their superstition, in doing more then God commanded, but yet it argues mercifulnesse towards Delinquents: I do not applaud their Superstition, in doing more then God commanded, but yet it argues mercifulness towards Delinquents:
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so when a man had deserved death, if the Lord had not exprest in his word, what death he should die, they would put him to that which was most esie:
so when a man had deserved death, if the Lord had not expressed in his word, what death he should die, they would put him to that which was most Isaiah:
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I wish that this practise of theirs rise not up in judgement against us Christians;
I wish that this practice of theirs rise not up in judgement against us Christians;
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how many be there among us, that for petty matters seek to crush and undoe men? they are so farre from punishing men lesse then they deserve, that they inflict ten times more upon them then is meet:
how many be there among us, that for Petty matters seek to crush and undo men? they Are so Far from punishing men less then they deserve, that they inflict ten times more upon them then is meet:
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this is the fault of Masters and Mistresses, they will so beat their servants for trivials, that they be scarfe their own men and women ever after:
this is the fault of Masters and Mistress's, they will so beatrice their Servants for trivials, that they be scarf their own men and women ever After:
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doth this argue bowels of mercy? or doth God deale so with your soules? remember the parable of the two servants, one whereof owed his master tenne thousand talents,
does this argue bowels of mercy? or does God deal so with your Souls? Remember the parable of the two Servants, one whereof owed his master tenne thousand Talents,
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and because hee had not to pay, his Lord commanded him, his wife and children, and all that he had to be sold, and payment to be made:
and Because he had not to pay, his Lord commanded him, his wife and children, and all that he had to be sold, and payment to be made:
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the servant therefore fell down and worshipped him, saying, Lord have patience with mee and I will pay thee all:
the servant Therefore fell down and worshipped him, saying, Lord have patience with me and I will pay thee all:
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Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt: Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt:
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No sooner had his Lord forgiven him, but hee goes out and found one of his fellow servants which ought him an hundred pence;
No sooner had his Lord forgiven him, but he Goes out and found one of his fellow Servants which ought him an hundred pence;
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and hee laid hands on him, and took him by the throat, saying, Pay me that thou owest:
and he laid hands on him, and took him by the throat, saying, Pay me that thou owest:
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and his fellow servant fell downe at his feet, and besought him, saying, Have patience with mee,
and his fellow servant fell down At his feet, and besought him, saying, Have patience with me,
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and I will pay thee all:
and I will pay thee all:
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and he would not, but went and cast him into prison, till he should pay the debt: and he would not, but went and cast him into prison, till he should pay the debt:
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When his Lord heard of it, he calls him to account againe, (for it seemes he had forgiven him upon condition that hee should forgive his brother) and saith unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst mee:
When his Lord herd of it, he calls him to account again, (for it seems he had forgiven him upon condition that he should forgive his brother) and Says unto him, Oh thou wicked servant, I forgave thee all that debt, Because thou desiredst me:
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shouldst not thou also have had compassion on thy fellow servant, even as I had pitty on thee? and his Lord was wroth,
Shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? and his Lord was wroth,
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and delivered him to the tormentors, till hee should pay all that was due unto him: and Delivered him to the tormentors, till he should pay all that was due unto him:
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Call this parable often to remembrance, and seeing God is so mercifull to thee, deale not to extremity with others;
Call this parable often to remembrance, and seeing God is so merciful to thee, deal not to extremity with Others;
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let those that be superiours think of this, let them remember what they expect from God,
let those that be superiors think of this, let them Remember what they expect from God,
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and let them be mercifull as hee is mercifull.
and let them be merciful as he is merciful.
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Another Exposition of these words, [ thou hast punished us lesse then our iniquities deserve, ] is this, the words in the Originall are, [ thou hast held us from being beneath by our iniquities.
another Exposition of these words, [ thou hast punished us less then our iniquities deserve, ] is this, the words in the Original Are, [ thou hast held us from being beneath by our iniquities.
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] As if hee had said, thou hast kept us from being prest down to hell by our transgressions:] As if he had said, thou hast kept us from being pressed down to hell by our transgressions:
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in this phrase of speech, the Spirit of God intimates to us of what weight and load sinne is:
in this phrase of speech, the Spirit of God intimates to us of what weight and load sin is:
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saith David, mine iniquities are as an heavie burthen, they are too heavie for mee, Psal. 38.4. and in Isa. 1.4. God calls Israel, a people laden with iniquitie:
Says David, mine iniquities Are as an heavy burden, they Are too heavy for me, Psalm 38.4. and in Isaiah 1.4. God calls Israel, a people laden with iniquity:
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and our Saviour Christ calls to him all that are heavie laden, Matt. 11.28. and in Heb. 21.1. we are called upon to lay aside every weight: and our Saviour saith to his Disciples, in Luk. 21.34. Take heed to your selves lest at any time your hearts be overcome or prest down with surfetting and drunkennesse. and our Saviour christ calls to him all that Are heavy laden, Matt. 11.28. and in Hebrew 21.1. we Are called upon to lay aside every weight: and our Saviour Says to his Disciples, in Luk. 21.34. Take heed to your selves lest At any time your hearts be overcome or pressed down with surfeiting and Drunkenness.
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Now that sin is weighty and of a ponderous nature, appeares thus. First, one sinne presseth upon another, and they all presse down to hell. Now that since is weighty and of a ponderous nature, appears thus. First, one sin Presseth upon Another, and they all press down to hell.
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Secondly, sinne hinders us from doing whatsoever good is, it makes us dull and heavie in the performance of good actions:
Secondly, sin hinders us from doing whatsoever good is, it makes us dull and heavy in the performance of good actions:
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above all remember how heavie Christ our Redeemer found our sins:
above all Remember how heavy christ our Redeemer found our Sins:
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though he was but a sinner by imputation, yet he found the burden of our sins so weighty on his sacred shoulders, that they made him sweat drops of bloud in a cold night;
though he was but a sinner by imputation, yet he found the burden of our Sins so weighty on his sacred shoulders, that they made him sweat drops of blood in a cold night;
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and to cry out on the Crosse, My God, my God, why hast thou forsaken me?
and to cry out on the Cross, My God, my God, why hast thou forsaken me?
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Doth sinne presse us down? then yee may see the folly and stupidity of people, that goe on in sinne, and never finde it burdensome;
Does sin press us down? then ye may see the folly and stupidity of people, that go on in sin, and never find it burdensome;
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but let me tell these, if ever God shall awake their drowsie conscience, they shall finde that one Ionah is too much for a whole Ship:
but let me tell these, if ever God shall awake their drowsy conscience, they shall find that one Jonah is too much for a Whole Ship:
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the Devill is cunning, and to the end hee may engage men in sinne, he will not represent it to them in its own hue (which is most ugly,) but hee shewes it in a false glasse, either of profit or pleasure;
the devil is cunning, and to the end he may engage men in sin, he will not represent it to them in its own hue (which is most ugly,) but he shows it in a false glass, either of profit or pleasure;
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and hence it is that he ensnares so many soules:
and hence it is that he ensnares so many Souls:
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hee tells them that sinne is no burthen, and that hell is not so hot as the Minister makes it to bee;
he tells them that sin is no burden, and that hell is not so hight as the Minister makes it to be;
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but herein hee playes the lyar, which hath beene his trade from the beginning. In the second place, let us find sinne a burthen;
but herein he plays the liar, which hath been his trade from the beginning. In the second place, let us find sin a burden;
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there is no better argument of grace then to be sensible of the weight of sin:
there is no better argument of grace then to be sensible of the weight of since:
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and that man that doth not find it ponderous, happily he may complaine of the stone in the kidney or the bladder,
and that man that does not find it ponderous, happily he may complain of the stone in the kidney or the bladder,
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but hee hath most cause to cry out of the stone in his heart;
but he hath most cause to cry out of the stone in his heart;
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for were not his heart harder then the nether mill-stone, he would feele sin a burthen too heavy for him to beare.
for were not his heart harder then the neither millstone, he would feel since a burden too heavy for him to bear.
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Thirdly, if God have freed us from this burthen, let us take heed of being engaged in it againe;
Thirdly, if God have freed us from this burden, let us take heed of being engaged in it again;
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for every sin is a weight, the least is enough to presse us to hell, but many will presse us downe to the bottome of hell.
for every since is a weight, the least is enough to press us to hell, but many will press us down to the bottom of hell.
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Fourthly, is sin a burthen? let us then labour all wee can to ease men of it, by giving them good and wholsome counsell;
Fourthly, is since a burden? let us then labour all we can to ease men of it, by giving them good and wholesome counsel;
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but the times be wretched, and it is a wonder the world stands so long;
but the times be wretched, and it is a wonder the world Stands so long;
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some laugh at the sins of men, others labour to engage them in sin, and take pleasure in loading them;
Some laugh At the Sins of men, Others labour to engage them in since, and take pleasure in loading them;
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there be too many that make men drink drunk, and provoke them to sweare:
there be too many that make men drink drunk, and provoke them to swear:
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these are desperate wretches, and most unchristian-like, for instead of keeping their brethren from, they put them on to sin.
these Are desperate wretches, and most unchristianlike, for instead of keeping their brothers from, they put them on to since.
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Lastly, is sin such a burthen? how are wee bound to thee O blessed Saviour,
Lastly, is since such a burden? how Are we bound to thee Oh blessed Saviour,
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for easing us of this pressure? of thy infinite and unspeakable love thou tookest to thee a load, which would have prest us to the pit of hell;
for easing us of this pressure? of thy infinite and unspeakable love thou tookest to thee a load, which would have pressed us to the pit of hell;
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make us wee beseech thee ever mindfull of it and thankfull for it: The last amplification of Gods mercy is, that he had delivered them:
make us we beseech thee ever mindful of it and thankful for it: The last amplification of God's mercy is, that he had Delivered them:
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[ thou hast given us such a diliverance as this:
[ thou hast given us such a Deliverance as this:
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] Will some man say, what deliverance was that? it was the delivering of Israel from the Babylonish captivity, which lasted seventy yeares,] Will Some man say, what deliverance was that? it was the delivering of Israel from the Babylonish captivity, which lasted seventy Years,
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and was a very great deliverance;
and was a very great deliverance;
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for in Babylon they hanged their harps on the willows, and sat downe by the rivers,
for in Babylon they hanged their harps on the willows, and sat down by the Rivers,
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and wept when they remembred Zion, Psal. 137.1.2. therefore the Spirit of God sets a speciall character on this, tearming it [ such a deliverance as this: ] the point is perspicuous. and wept when they remembered Zion, Psalm 137.1.2. Therefore the Spirit of God sets a special character on this, terming it [ such a deliverance as this: ] the point is perspicuous.
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There be certaine deliverances which God bestowes on men, for which they are to be more thankfull then for others. There be certain Deliverances which God bestows on men, for which they Are to be more thankful then for Others.
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It is true, God is so great in the greatest, that he is not little in the least,
It is true, God is so great in the greatest, that he is not little in the least,
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yet some are greater then others; some of Gods works are written in greater, some in smaller characters:
yet Some Are greater then Others; Some of God's works Are written in greater, Some in smaller characters:
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it was not every deliverance that made Noah build an Altar to the Lord, but Gods sparing of him and his from perishing with the old world:
it was not every deliverance that made Noah built an Altar to the Lord, but God's sparing of him and his from perishing with the old world:
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it was not every deliverance which caused Hezekiah to pen a song, but it was Gods adding a lease of fifteene years to his life,
it was not every deliverance which caused Hezekiah to pen a song, but it was God's adding a lease of fifteene Years to his life,
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when hee thought himselfe past recovery:
when he Thought himself passed recovery:
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they were great deliverances that made the Iewes keep their Anniversaries, as the Feast of the Passeover, of Tabernacles and of Trumpets.
they were great Deliverances that made the Iewes keep their Anniversaries, as the Feast of the Passover, of Tabernacles and of Trumpets.
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And when Ioshua commanded a man of every Tribe in Israel to take a stone out of the midst of Iordan, it was in remembrance of a speciall mercy, that when their posterity should see that pile of stones,
And when Ioshua commanded a man of every Tribe in Israel to take a stone out of the midst of Iordan, it was in remembrance of a special mercy, that when their posterity should see that pile of stones,
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and aske them the meaning of them, then they should answer, that the waters of Iordan were cut off and stood on heapes untill they past over on foot:
and ask them the meaning of them, then they should answer, that the waters of Iordan were Cut off and stood on heaps until they passed over on foot:
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and it was no small, but a grand deliverance which caused the Iewes to keep the dayes of Purim, it was for the reversing of the fatall decree Haman had got out against them:
and it was no small, but a grand deliverance which caused the Iewes to keep the days of Purim, it was for the reversing of the fatal Decree Haman had god out against them:
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and when Iehoshaphat and his people assembled themselves in the Valley of Berachah, it was to blesse the Lord for a great Victory which hee gave them over their great Adversaries, 2 Chron. 20.26. Let me call upon you, to reflect inwards upon your selves, and to say with Ezra, [ God hath given us such a deliverance as this.
and when Jehoshaphat and his people assembled themselves in the Valley of Berachah, it was to bless the Lord for a great Victory which he gave them over their great Adversaries, 2 Chronicles 20.26. Let me call upon you, to reflect inward upon your selves, and to say with Ezra, [ God hath given us such a deliverance as this.
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] What a deliverance did God give unto us in this land at the entrance of Queen Elizabeth of ever blessed memory, who restored true Religion among us,] What a deliverance did God give unto us in this land At the Entrance of Queen Elizabeth of ever blessed memory, who restored true Religion among us,
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and broke the heavy yoak of Antichrist from off our necks? what a deliverance was that which our God vouchsafed us in eighty eight, when hee overthrew our enemies to their perpetuall shame? their strength at that time was so great, that if God had not subdued them for us, we had never been able to make resistance:
and broke the heavy yoke of Antichrist from off our necks? what a deliverance was that which our God vouchsafed us in eighty eight, when he overthrew our enemies to their perpetual shame? their strength At that time was so great, that if God had not subdued them for us, we had never been able to make resistance:
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what a deliverance was that which God afforded to King and People in one thousand six hundred and five from that damnable and hideous Popish powder treason, which was hatcht & forg'd in hell,
what a deliverance was that which God afforded to King and People in one thousand six hundred and five from that damnable and hideous Popish powder treason, which was hatched & forged in hell,
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and should have been executed à primogenitis Diaboli, by the first borne of Satan? what a deliverance was that which hee gave us five yeares since from the raging Pestilence,
and should have been executed à primogenitis Diaboli, by the First born of Satan? what a deliverance was that which he gave us five Years since from the raging Pestilence,
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when there died in one week five thousand two hundred and five? God was then pleased to cause it to cease on a sudden, till it came to a paucity, nay to a nullity.
when there died in one Week five thousand two hundred and five? God was then pleased to cause it to cease on a sudden, till it Come to a paucity, nay to a nullity.
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And to come to our owne particulars, may not many of us say, that our next neighbours were visited,
And to come to our own particulars, may not many of us say, that our next neighbours were visited,
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and wee were preserved? may wee not say that some in the same house,
and we were preserved? may we not say that Some in the same house,
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nay some that lay with us in the same bed, were smitten and died, and wee escaped? see then how God hath magnified his mercy towards us, in giving us such a deliverance as this:
nay Some that lay with us in the same Bed, were smitten and died, and we escaped? see then how God hath magnified his mercy towards us, in giving us such a deliverance as this:
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O let us remember what the deliverance was, and what the blessing is, hee snatcht us as brands out of the fire;
Oh let us Remember what the deliverance was, and what the blessing is, he snatched us as brands out of the fire;
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as therefore our sorrow was the greater then, so let our Songs be the more now:
as Therefore our sorrow was the greater then, so let our Songs be the more now:
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shall Gods mercy bee to us in a fire, and our thankefulnesse to him in a frost? God forbid.shall God's mercy be to us in a fire, and our thankfulness to him in a frost? God forbid.
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As therefore at that time of need, his mercy was great towards us, so let it appeare in our lives that wee are sensible of his extraordinary favour, by living holily and righteously all the dayes of our life.
As Therefore At that time of need, his mercy was great towards us, so let it appear in our lives that we Are sensible of his extraordinary favour, by living holily and righteously all the days of our life.
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Sermon III. EZRA 9.14 ver.
Sermon III. EZRA 9.14 ver.
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Should we return to break thy commandments, and joyne in affinity with the people of these abominations? wouldst thou not bee angry with us till thou hadst consumed us,
Should we return to break thy Commandments, and join in affinity with the people of these abominations? Wouldst thou not be angry with us till thou Hadst consumed us,
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so that there should be no remnant, nor escaping?
so that there should be no remnant, nor escaping?
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IN this verse we may take knowledge how Ezra justifies Gods severity, upon the precedency of mans sinne;
IN this verse we may take knowledge how Ezra Justifies God's severity, upon the precedency of men sin;
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the verse divides it selfe into two parts: First, the sin; Secondly, the punishement. The sin is laid down:
the verse divides it self into two parts: First, the since; Secondly, the punishment. The since is laid down:
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First, generally, shall we return to break thy Commandements? Secondly, particularly, and joyn in affinity with the people of these abominations? Then followes the punishment;
First, generally, shall we return to break thy commandments? Secondly, particularly, and join in affinity with the people of these abominations? Then follows the punishment;
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first, God will bee angry; secondly, there is the degree of his anger, he will not leave consuming till all bee destroyed.
First, God will be angry; secondly, there is the degree of his anger, he will not leave consuming till all be destroyed.
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We begin with the sinne in generall, [ Should we return to break thy Commandements? ] in the Originall it is, should we return againe to commit iniquities? which intimates to us, that when Gods hand was upon them, it wrought them to amendment:
We begin with the sin in general, [ Should we return to break thy commandments? ] in the Original it is, should we return again to commit iniquities? which intimates to us, that when God's hand was upon them, it wrought them to amendment:
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from whence I note thus much.
from whence I note thus much.
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That is sound repentance, when a man so sorrowes for his sinne, that hee forsakes it. That is found Repentance, when a man so sorrows for his sin, that he forsakes it.
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In the three speciall languages, the Hebrew, Greek, and Latine, the words which signifie repentance intimate as much:
In the three special languages, the Hebrew, Greek, and Latin, the words which signify Repentance intimate as much:
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the Hebrew words are two, NONLATINALPHABET and NONLATINALPHABET, the one signifies grieving, the other turning: the Greeks have likewise two words, NONLATINALPHABET and NONLATINALPHABET, one is an after griefe when a thing is done, the other is an after wisedome to flie from it for time to come:
the Hebrew words Are two, and, the one signifies grieving, the other turning: the Greeks have likewise two words, and, one is an After grief when a thing is done, the other is an After Wisdom to fly from it for time to come:
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the Latines also set it out by two words, the one is poenitentia, which is a griefe for sinne, the other is resipiscentia, which signifies a turning from that for which hee sorrowes:
the Latins also Set it out by two words, the one is Penitence, which is a grief for sin, the other is Repentance, which signifies a turning from that for which he sorrows:
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and the phrases in Scripture intimate as much, as in 2 Cor. 12.21.
and the phrases in Scripture intimate as much, as in 2 Cor. 12.21.
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there the Apostle saith, I feare lest when I come againe my God will humble me among you,
there the Apostle Says, I Fear lest when I come again my God will humble me among you,
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and that I shall bewaile many which have sinned already, and have not repented of the uncleannesse and fornication and lasciviousnesse which they have committed. So in Rev. 9.21.and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed. So in Rev. 9.21.
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they repented not of their murthers, sorceries, fornication, nor of their thefts: That is, they neither sorrowed for, they repented not of their murders, sorceries, fornication, nor of their thefts: That is, they neither sorrowed for,
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nor repented them of these horrible sinnes: It is the counsell of Saint Peter to Simon Magus, Act. 8.22. Repent therefore of this thy wickednesse, and pray God, if perhaps the thought of thy heart may be forgiven thee: So in Heb. 6.1.
nor repented them of these horrible Sins: It is the counsel of Saint Peter to Simon Magus, Act. 8.22. repent Therefore of this thy wickedness, and pray God, if perhaps the Thought of thy heart may be forgiven thee: So in Hebrew 6.1.
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the Apostle saith, Therefore leaving the principles of the doctrine of Christ, let us goe on unto perfection, not laying againe the foundation of repentance from dead works, and of faith towards God:
the Apostle Says, Therefore leaving the principles of the Doctrine of christ, let us go on unto perfection, not laying again the Foundation of Repentance from dead works, and of faith towards God:
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The former of these is to grieve for their ignorance, the other is to turn from it:
The former of these is to grieve for their ignorance, the other is to turn from it:
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and yee shall finde the same in those places where repentance is described: as in 2 Chro. 7.14. If my people which are called by my name shall humble themselves and pray, and seek my face and turn from their wicked wayes:
and ye shall find the same in those places where Repentance is described: as in 2 Chro 7.14. If my people which Are called by my name shall humble themselves and pray, and seek my face and turn from their wicked ways:
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then will I heare from heaven, and will forgive their sinne, and heale their land. So in Ioel 2.12. Turn unto me with all your heart, and with fasting, and with weeping, and with mourning; then will I hear from heaven, and will forgive their sin, and heal their land. So in Joel 2.12. Turn unto me with all your heart, and with fasting, and with weeping, and with mourning;
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there is compunction of soule, and amendment of life:
there is compunction of soul, and amendment of life:
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And saith Saint Iames, Cleanse your hands, you sinners, and purifie your hearts yee double minded, Iam. 4.8. This lets us see the vanity of those who say they have repented of, and yet have not turned from their evill wayes:
And Says Saint James, Cleanse your hands, you Sinners, and purify your hearts ye double minded, Iam. 4.8. This lets us see the vanity of those who say they have repented of, and yet have not turned from their evil ways:
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it may be while Gods hand was on them they repented, and said they would forsake all sin,
it may be while God's hand was on them they repented, and said they would forsake all since,
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but no sooner is the rod off their backs, but they renew their unsanctified Olims, turning with the dog to the vomit, and with the sow that was washed, to wallow in the mire;
but no sooner is the rod off their backs, but they renew their unsanctified Olives, turning with the dog to the vomit, and with the sow that was washed, to wallow in the mire;
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what repentance doe men call this, when as they have neither cleansed their hands, nor purged their hearts? darest thou say thou art cured of the lea prosie,
what Repentance do men call this, when as they have neither cleansed their hands, nor purged their hearts? Darest thou say thou art cured of the lea prosie,
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when it appeares white in thy forehead? I know thou darest not; and dare any be so impudent as to say they have repented of their sins,
when it appears white in thy forehead? I know thou Darest not; and Dare any be so impudent as to say they have repented of their Sins,
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when as they daily renew them? this is so farre from deserving the name of true repentance, that it is, poenitentia poenitenda, repentance to be repented of.
when as they daily renew them? this is so Far from deserving the name of true Repentance, that it is, Penitence poenitenda, Repentance to be repented of.
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Secondly, as wee say, wee repent of our sins, so let us turne from them;
Secondly, as we say, we Repent of our Sins, so let us turn from them;
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this was the savoury counsell of Daniel to Nebuchadnezzar, O King break off thy sins by righteousnes,
this was the savoury counsel of daniel to Nebuchadnezzar, Oh King break off thy Sins by righteousness,
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and thine iniquities by shewing mercy to the poore; and thine iniquities by showing mercy to the poor;
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it is possible for a man to turne from sin and yet be never the better,
it is possible for a man to turn from since and yet be never the better,
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if hee grieve not for it;
if he grieve not for it;
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and it is possible for a man to grieve for sin, and yet far enough from true repentance,
and it is possible for a man to grieve for since, and yet Far enough from true Repentance,
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if hee turne not from it:
if he turn not from it:
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if any of us should have a servant that grieved for his offence, promising no more to commit the like,
if any of us should have a servant that grieved for his offence, promising no more to commit the like,
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and yet as soon as our back is turned should run into the same againe, wee would presently conclude that hee did but dissemble:
and yet as soon as our back is turned should run into the same again, we would presently conclude that he did but dissemble:
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what then shall wee think of our selves when wee say wee disclaime sin, and yet our lives testifie the quite contrary? let us in the feare of God sorrow for sin,
what then shall we think of our selves when we say we disclaim since, and yet our lives testify the quite contrary? let us in the Fear of God sorrow for since,
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and turne from it, else God shall be just in consuming us.
and turn from it, Else God shall be just in consuming us.
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[ Should we return to break thy Commandements? ] The manner of Ezra his speaking intimates to us, that it is possible for a man to be engaged in sinne,[ Should we return to break thy commandments? ] The manner of Ezra his speaking intimates to us, that it is possible for a man to be engaged in sin,
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when he hath had a taste of Gods mercy; and if so, give me leave from hence to gather this Observation.
when he hath had a taste of God's mercy; and if so, give me leave from hence to gather this Observation.
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After the receit of great mercies, Gods children are apt to be engaged in great sinnes: After the receipt of great Mercies, God's children Are apt to be engaged in great Sins:
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See it made good in some instances;
See it made good in Some instances;
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was there ever a greater deliverance bestowed on any then that which the Lord afforded Noah, when he out-rid that storme of the Deluge in the Ark,
was there ever a greater deliverance bestowed on any then that which the Lord afforded Noah, when he out-rid that storm of the Deluge in the Ark,
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when all the World besides him and his were drowned? It is true, for the present, hee was so affected with it that hee built an Altar to the Lord,
when all the World beside him and his were drowned? It is true, for the present, he was so affected with it that he built an Altar to the Lord,
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and offered burnt offerings on it; but soone after hee forgat this great favour, and was over-taken with intemperance:
and offered burned offerings on it; but soon After he forgot this great favour, and was overtaken with intemperance:
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could there bee a greater deliverance then Lots? hee was snatcht by the Angell out of Sodom as a brand out of the fire,
could there be a greater deliverance then Lots? he was snatched by the Angel out of Sodom as a brand out of the fire,
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and in his flight God gave him his hearts desire, and that was to escape to Zoar, yet after his going to live in the Mountaines, he made the Mountaine where he lived a Sodom, for there he committed incest with his two daughters:
and in his flight God gave him his hearts desire, and that was to escape to Zoar, yet After his going to live in the Mountains, he made the Mountain where he lived a Sodom, for there he committed Incest with his two daughters:
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the like we see in wicked Pharaoh, he is very passionate with Moses and Aaron to have the judgements of God removed,
the like we see in wicked Pharaoh, he is very passionate with Moses and Aaron to have the Judgments of God removed,
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and when hee hath his desire, hee is so farre from being better, that he is worse then he was before;
and when he hath his desire, he is so Far from being better, that he is Worse then he was before;
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just like Iron, which is soft as long as it is in the fire, but being coole, returnes to its former hardnesse:
just like Iron, which is soft as long as it is in the fire, but being cool, returns to its former hardness:
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hee got strength by his fall.
he god strength by his fallen.
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So in the children of Israel, what a deliverance did God vouchsafe them when hee freed them from Egyptian bondage? while their necks were under the yoak of that oppressour, they were in as great distresse as ever people were;
So in the children of Israel, what a deliverance did God vouchsafe them when he freed them from Egyptian bondage? while their necks were under the yoke of that oppressor, they were in as great distress as ever people were;
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well, it pleased God to ease them of that servitude, and to give them a miraculous passage thorow the red Sea;
well, it pleased God to ease them of that servitude, and to give them a miraculous passage thorough the read Sea;
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would any man have thought that ever they would have forgotten this transcendent blessing, yet with in a few weeks, Moses being but gone up to the Mount to receive the Law of God for them, they make a golden Calfe and worship it:
would any man have Thought that ever they would have forgotten this transcendent blessing, yet with in a few weeks, Moses being but gone up to the Mount to receive the Law of God for them, they make a golden Calf and worship it:
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how soone was this forgotten? So in the book of Iudges, we finde the same people often guilty of the same fault:
how soon was this forgotten? So in the book of Judges, we find the same people often guilty of the same fault:
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they provoke God, and hee sold them into the hands of their enemies, sometimes for eight yeares, sometimes for eighteene, sometimes for fourty yeares;
they provoke God, and he sold them into the hands of their enemies, sometime for eight Years, sometime for eighteene, sometime for fourty Years;
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but no sooner are they delivered, but they run their old bias, and are engaged in foule transgressions:
but no sooner Are they Delivered, but they run their old bias, and Are engaged in foul transgressions:
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as if they had beene redeemed to dishonour their benefactour. The like wee see in Hezekiah, the Lord bestowed upon him a strange deliverance;
as if they had been redeemed to dishonour their benefactor. The like we see in Hezekiah, the Lord bestowed upon him a strange deliverance;
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for when Senacherib came against him with a puissant Army, thinking to destroy Ierusalem, the Lord for his insolence and blasphemy, put a hook into his nostrils,
for when Sennacherib Come against him with a puissant Army, thinking to destroy Ierusalem, the Lord for his insolence and blasphemy, put a hook into his nostrils,
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and slew of his Army in one night, an hundred fourscore and five thousand, and so delivered him out of his hands:
and slew of his Army in one night, an hundred fourscore and five thousand, and so Delivered him out of his hands:
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after this the Lord smore him with the plague, (as most Interpreters think) and yet he recovered;
After this the Lord smore him with the plague, (as most Interpreters think) and yet he recovered;
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no sooner was this done, but the Babylonish Embassadours comming from their Master to congratulate his recovery;
no sooner was this done, but the Babylonish ambassadors coming from their Master to congratulate his recovery;
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he was so taken with it, that he shewed them the house of his precious things, which was a baite to that King to come and destroy his Land; and it fell out accordingly:
he was so taken with it, that he showed them the house of his precious things, which was a bait to that King to come and destroy his Land; and it fell out accordingly:
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for when Isaiah had asked him from whence those men came, and that Hezekiah had told him, adding withall, that he had shewed them all his treasures;
for when Isaiah had asked him from whence those men Come, and that Hezekiah had told him, adding withal, that he had showed them all his treasures;
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he saith, the Lord of Hosts saith, Behold the dayes come, that all that is in thine house,
he Says, the Lord of Hosts Says, Behold the days come, that all that is in thine house,
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and that which thy Fathers have laid up in store untill this day, shall be carried to Babylon: and that which thy Father's have laid up in store until this day, shall be carried to Babylon:
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as if the Prophet had said, thou hast made thy will O Hezekiah, and the King of Babylon shall be thy Executour:
as if the Prophet had said, thou hast made thy will Oh Hezekiah, and the King of Babylon shall be thy Executor:
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and so it fell out afterwards, for the King of Babylon made warre against him,
and so it fell out afterwards, for the King of Babylon made war against him,
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and took and carried away all the Treasure which formerly had been shewed to his Embassadours.
and took and carried away all the Treasure which formerly had been showed to his ambassadors.
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And when our blessed Saviour saith to the man whom hee had restored to his limbs, Sinne no more lest a worse thing come unto thee, Iob. 5.14. it intimates to us, that men are apt to runne into sinne, when they have had the sweetest relish of Gods mercy.
And when our blessed Saviour Says to the man whom he had restored to his limbs, Sin no more lest a Worse thing come unto thee, Job 5.14. it intimates to us, that men Are apt to run into sin, when they have had the Sweetest relish of God's mercy.
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What may bee the reason of this?
What may be the reason of this?
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First, it is from the corruption of our nature since the fall of Adam, which is so depraved thereby, that we are apt to forget the mercy of God,
First, it is from the corruption of our nature since the fallen of Adam, which is so depraved thereby, that we Are apt to forget the mercy of God,
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even then, when wee have most cause to remember it.
even then, when we have most cause to Remember it.
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Secondly, it proceeds from the malice of the Devill, for when hee sees God to bestow great mercies on men, hee then labours especially to engage them in transgression:
Secondly, it proceeds from the malice of the devil, for when he sees God to bestow great Mercies on men, he then labours especially to engage them in Transgression:
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and why so? that the mercies of God may be obscured by their unthankfulnesse, who but even now were the objects of his bounty:
and why so? that the Mercies of God may be obscured by their unthankfulness, who but even now were the objects of his bounty:
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and not only so, but he doth it likewise to vex and afflict Gods children,
and not only so, but he does it likewise to vex and afflict God's children,
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for when God shall open their eyes, hee knowes it will grieve their spirits for sleighting Gods mercy as they have done;
for when God shall open their eyes, he knows it will grieve their spirits for Slighting God's mercy as they have done;
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therefore it is that he steps in then, when God hath been most gracious to men,
Therefore it is that he steps in then, when God hath been most gracious to men,
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and puts them on to commit sinne, that thereby hee might draw black lines over the legible characters of Gods mercy.
and puts them on to commit sin, that thereby he might draw black lines over the legible characters of God's mercy.
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Let me perswade you, that as yee bee sensible of Gods mercies, so to watch over your selves upon the receit of them, that yee may be thankfull for them:
Let me persuade you, that as ye be sensible of God's Mercies, so to watch over your selves upon the receipt of them, that ye may be thankful for them:
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the Saints of God have been carelesse this way, notwithstanding God hath bestowed abundant favours upon them;
the Saints of God have been careless this Way, notwithstanding God hath bestowed abundant favours upon them;
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they have been wanting in payment of that tribute of prayse which God expected and deserved at their hands:
they have been wanting in payment of that tribute of praise which God expected and deserved At their hands:
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when God looked for sweet, they have brought forth wilde and soure grapes;
when God looked for sweet, they have brought forth wild and sour grapes;
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like as it was with the Heathen of old, who comming to the Temples of their gods to give thanks for their health, went home drunk;
like as it was with the Heathen of old, who coming to the Temples of their God's to give thanks for their health, went home drunk;
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and as the Devill doth labour then to step in when God hath done men most good,
and as the devil does labour then to step in when God hath done men most good,
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so above all times labour at that time to be most thankfull and obedient, that God may have his glory,
so above all times labour At that time to be most thankful and obedient, that God may have his glory,
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and you a sweet relish of his mercy.
and you a sweet relish of his mercy.
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[ shall wee break thy Commandements? ] How shall wee understand this? break his Commandements? how could it be otherwise? doth any man live and not sinne? and yet shall they for this be exposed to Gods judgements? who knowes not but as long as we live in this world,[ shall we break thy commandments? ] How shall we understand this? break his commandments? how could it be otherwise? does any man live and not sin? and yet shall they for this be exposed to God's Judgments? who knows not but as long as we live in this world,
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and spin out the thread of our life, that we cannot but break Gods Commandements? were we as faithfull as ever Abraham was,
and spin out the thread of our life, that we cannot but break God's commandments? were we as faithful as ever Abraham was,
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yet wee could not but wee must bee guilty sometimes of breaking Gods Commandements:
yet we could not but we must be guilty sometime of breaking God's commandments:
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and doth not Saint Iames say, in many things we sinne all? and what saith the Apostle Iohn? he that saith hee hath no sinne, is a lyar,
and does not Saint James say, in many things we sin all? and what Says the Apostle John? he that Says he hath no sin, is a liar,
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and there is no truth in him: and there is no truth in him:
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As it is in the Fable which was told the mother of Achilles, that if she dipped her Son into such a River,
As it is in the Fable which was told the mother of Achilles, that if she dipped her Son into such a River,
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so farre as the water wet him, so farre hee should bee invulnerable, therefore she drencht him over head and eares,
so Far as the water wet him, so Far he should be invulnerable, Therefore she drenched him over head and ears,
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and wet every part of him, save onely the tip of his heele, by which shee held him,
and wet every part of him, save only the tip of his heel, by which she held him,
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and in that part hee received his deaths wound:
and in that part he received his death's wound:
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So let a man be never so much sanctified, be hee as holy as ever any Saint was, I will not except the Virgin Mary, yet as long as he dwels here below, he will be guilty of breaking Gods Commandements:
So let a man be never so much sanctified, be he as holy as ever any Saint was, I will not except the Virgae Marry, yet as long as he dwells Here below, he will be guilty of breaking God's commandments:
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how then must wee understand what Ezra saith, when he saith, [ shall we againe break thy Commandements? ] His meaning is, that if after so great mercy,
how then must we understand what Ezra Says, when he Says, [ shall we again break thy commandments? ] His meaning is, that if After so great mercy,
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as God had vouchsafed them, they should fall into grosse sinnes, then God should be just in punishing them;
as God had vouchsafed them, they should fallen into gross Sins, then God should be just in punishing them;
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for though a man cannot shun peccata quotidiana, sins of infirmity, yet hee may refraine from committing foule and scandalous sinnes. In Luk. 1.6. it is said of Zachary and Elizabeth, That they were righteous before God, walking in all the Commandements and Ordinances of the Lord blamelesse:
for though a man cannot shun Peccata Quotidian, Sins of infirmity, yet he may refrain from committing foul and scandalous Sins. In Luk. 1.6. it is said of Zachary and Elizabeth, That they were righteous before God, walking in all the commandments and Ordinances of the Lord blameless:
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and it is possible for a man to live sine scandalo, without scandall, though not sine querela, without being guilty of lesser iniquities:
and it is possible for a man to live sine scandalo, without scandal, though not sine querela, without being guilty of lesser iniquities:
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or secondly, he may be understood thus, though they bee sinnes which be lesse, yet if men shall wilfully commit them, it shall bee just with God to punish them for the same;
or secondly, he may be understood thus, though they be Sins which be less, yet if men shall wilfully commit them, it shall be just with God to Punish them for the same;
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if they be of industry and not of infirmity, if they be lesse then the first,
if they be of industry and not of infirmity, if they be less then the First,
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and yet shall be runne into against knowledge and conscience, they shall for these be exposed to Gods judgements,
and yet shall be run into against knowledge and conscience, they shall for these be exposed to God's Judgments,
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as well as for greater sins. From the words thus opened, note thus much in way of application.
as well as for greater Sins. From the words thus opened, note thus much in Way of application.
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In the first place, let us deplore the misrerable corruption of our nature since our fall;
In the First place, let us deplore the misrerable corruption of our nature since our fallen;
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there is now a necessity of sinning, waking, sleeping, solitary, in company, at home and in Gods Temple:
there is now a necessity of sinning, waking, sleeping, solitary, in company, At home and in God's Temple:
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were it so that a man were living, yet if hee were alwayes sick, we would say, it were a poore life;
were it so that a man were living, yet if he were always sick, we would say, it were a poor life;
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what is it then to be alwayes prone to sinne? yet this is our unhappinesse while we are cloathed with flesh;
what is it then to be always prove to sin? yet this is our unhappiness while we Are clothed with Flesh;
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have wee not cause then to be weary of this sinfull life? and ought we not with Saint Paul, to sigh while wee are burthened with this body of clay, desiring to bee cloathed upon with immortality, that mortality might be swallowed of life? Is there not just cause for us to say, with the same Apostle in the sorrow of our soules, Cupio dissolvi, & esse cum Christo, I desire to bee dissolved,
have we not cause then to be weary of this sinful life? and ought we not with Saint Paul, to sighs while we Are burdened with this body of clay, desiring to be clothed upon with immortality, that mortality might be swallowed of life? Is there not just cause for us to say, with the same Apostle in the sorrow of our Souls, Cupio Dissolvi, & esse cum Christ, I desire to be dissolved,
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and to bee with Christ? Secondly, because Ezra would have them avoid foule sinnes; in the name of God let our care bee to abandon such;and to be with christ? Secondly, Because Ezra would have them avoid foul Sins; in the name of God let our care be to abandon such;
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Which bee they? Swearing, whoredome, oppression, murder, drunkennesse, Sabbath — breaking; these doe vastare conscientiam, wast the conscience, and endanger the soule more then other sinnes:
Which be they? Swearing, whoredom, oppression, murder, Drunkenness, Sabbath — breaking; these do Vastare conscientiam, wast the conscience, and endanger the soul more then other Sins:
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a ship may live at Sea, that hath a leake sprung, if the Mariners bestirre themselves in pumping;
a ship may live At Sea, that hath a leak sprung, if the Mariners Bestir themselves in pumping;
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but when it is shot thorow and thorow by wind and water, it is hardly kept from sinking:
but when it is shot thorough and thorough by wind and water, it is hardly kept from sinking:
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So a man that sins of infirmity, if he repent, he shall obtaine pardon; but the soule that sinnes wilfully is scarse kept from sinking.
So a man that Sins of infirmity, if he Repent, he shall obtain pardon; but the soul that Sins wilfully is scarce kept from sinking.
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Lastly, hee would have them avoid smaller sinnes; and so ought wee;
Lastly, he would have them avoid smaller Sins; and so ought we;
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for a little sinne committed with purpose, is greater in Gods account, then a great sinne committed against a mans will:
for a little sin committed with purpose, is greater in God's account, then a great sin committed against a men will:
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as therefore a man should avoid great sinnes, so also all lesser impieties:
as Therefore a man should avoid great Sins, so also all lesser impieties:
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the heart of man should bee against all sinne, and he should have respect to all Gods Commandements, that if hee chance to fall, it may not bee presumptuously,
the heart of man should be against all sin, and he should have respect to all God's commandments, that if he chance to fallen, it may not be presumptuously,
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but by infirmity, and then hee may expect mercy from God, who knowes whereof wee are made,
but by infirmity, and then he may expect mercy from God, who knows whereof we Are made,
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and remembers that wee are but dust.
and remembers that we Are but dust.
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[ Shall we joyne in affinity with the people of these abominations? ] It is an Hebraisme, the Spirit of God cals them people of such abominations, in stead of abominable people:[ Shall we join in affinity with the people of these abominations? ] It is an Hebraism, the Spirit of God calls them people of such abominations, in stead of abominable people:
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it is more to be called people of such abominations, then abominable people;
it is more to be called people of such abominations, then abominable people;
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thus when Antichrist is called the man of sinne, it is more then if he were called a sinfull man:
thus when Antichrist is called the man of sin, it is more then if he were called a sinful man:
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Here I could observe how hatefull the Heathen and all their doings be unto God, as also how odious all grosse sinners are in his pure eyes; hee loathes and abhorres them:
Here I could observe how hateful the Heathen and all their doings be unto God, as also how odious all gross Sinners Are in his pure eyes; he Loathes and abhors them:
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in the Scripture yee shall finde, if the godly be compared to gold, they are termed drosse;
in the Scripture ye shall find, if the godly be compared to gold, they Are termed dross;
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if the godly be compared to wheat, the wicked to chaffe:
if the godly be compared to wheat, the wicked to chaff:
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Nay, the ungodly man is resembled to the dirt in the street, which you know is filthy and noisome:
Nay, the ungodly man is resembled to the dirt in the street, which you know is filthy and noisome:
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Again, if the godly be termed sheep, the wicked are called goates;
Again, if the godly be termed sheep, the wicked Are called Goats;
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nay, in our Text, they be abominable: As it was said of Naaman, hee was an honourable man and a brave souldier, but a leaper;
nay, in our Text, they be abominable: As it was said of Naaman, he was an honourable man and a brave soldier, but a leaper;
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So wee may say of the wicked man, be he never so rich and honourable, if he be a grosse sinner, hee is hatefull to God;
So we may say of the wicked man, be he never so rich and honourable, if he be a gross sinner, he is hateful to God;
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yea, I will be bold to say, hee is more loathsome to him, in peccato, quamvis non persona, in his sinne, though not in his person;
yea, I will be bold to say, he is more loathsome to him, in Peccato, Quamvis non persona, in his sin, though not in his person;
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then a toad is or can be in our eyes: But I cannot stay here.
then a toad is or can be in our eyes: But I cannot stay Here.
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[ Shall wee joyne in affinity with the people of such abominations? ] The Holy Ghost makes it a foule sinne to joyn in affinity with the Heathen;[ Shall we join in affinity with the people of such abominations? ] The Holy Ghost makes it a foul sin to join in affinity with the Heathen;
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and indeed so it is, for God charges the contrary, Exod. 34.15.16.
and indeed so it is, for God charges the contrary, Exod 34.15.16.
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And yee shall finde that God hath followed those with punishments that have joyned themselves to Heathens:
And ye shall find that God hath followed those with punishments that have joined themselves to heathens:
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Esau married strange Wives to the great griefe of his Father and Mother, and he was made the more prophane by it:Esau married strange Wives to the great grief of his Father and Mother, and he was made the more profane by it:
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The like we see in Solomon, he married the King of Egypts Daughter, and shee brought him to Idolatry,
The like we see in Solomon, he married the King of Egypts Daughter, and she brought him to Idolatry,
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for which God plagued both him and his posterity:
for which God plagued both him and his posterity:
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it was so with Sampson, hee would needs have the Daughter of a Philistim to wife;
it was so with Sampson, he would needs have the Daughter of a Philistim to wife;
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what followed upon it? shee proved his bane:
what followed upon it? she proved his bane:
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so in Ahab, he took to wife Iezabel, the Daughter of the King of Zidonia, which was the filling up of his iniquity,
so in Ahab, he took to wife Jezebel, the Daughter of the King of Zidonia, which was the filling up of his iniquity,
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and brought the curse of God on him and his progeny: it is said in 1 Cor. 7.39. A woman, if her Husband be dead, is at liberty to be married to whom shee will, onely in the Lord:
and brought the curse of God on him and his progeny: it is said in 1 Cor. 7.39. A woman, if her Husband be dead, is At liberty to be married to whom she will, only in the Lord:
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That is, saith Gregory, to a Christian, and saith Augustine, shee must still remaine a Christian, though married to a Heathen:
That is, Says Gregory, to a Christian, and Says Augustine, she must still remain a Christian, though married to a Heathen:
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And the same Apostle saith, 2 Cor. 6.14. Bee not unequally yoaked with Infidels, for what fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? What is the meaning of that? Gregory saith, S. Paul meanes that Christians should marry with Christians;
And the same Apostle Says, 2 Cor. 6.14. be not unequally yoked with Infidels, for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? What is the meaning of that? Gregory Says, S. Paul means that Christians should marry with Christians;
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and Chrysostome saith, To doe otherwise is to make the members of Christ, the members of a Harlot.
and Chrysostom Says, To do otherwise is to make the members of christ, the members of a Harlot.
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Let us take heed of intimate familiarity with Heathens;
Let us take heed of intimate familiarity with heathens;
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and in this case I say to you as Sampsons Father said to him, Is there never a daughter in Israel to please thee? Nay, I will spread it further, Shun not only familiarity with Heathens, and in this case I say to you as Sampsons Father said to him, Is there never a daughter in Israel to please thee? Nay, I will spread it further, Shun not only familiarity with heathens,
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but make no league with grosse sinners, for there is much danger in it: but make no league with gross Sinners, for there is much danger in it:
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First, the danger of suspition; let a man bee never so good, yet if hee associate himselfe with those that bee bad, hee will bee thought as bad as they;
First, the danger of suspicion; let a man be never so good, yet if he associate himself with those that be bad, he will be Thought as bad as they;
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for what will men say? birds of a feather flie together.
for what will men say? Birds of a feather fly together.
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Secondly, he runnes the hazard of infection; all the Rivers in the World run into the Sea,
Secondly, he runs the hazard of infection; all the rivers in the World run into the Sea,
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but yet they cannot sweeten it, but are made brakish by it:
but yet they cannot sweeten it, but Are made brackish by it:
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and a wicked man is tenne times more apt to corrupt a good man, then he is to be wrought on by the conversation of a good man.
and a wicked man is tenne times more apt to corrupt a good man, then he is to be wrought on by the Conversation of a good man.
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Thirdly, there is a danger of a curse by consorting with wicked men; for as many ill men fare the better for one good man;
Thirdly, there is a danger of a curse by consorting with wicked men; for as many ill men fare the better for one good man;
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thus the houshold of Potipher was blest for one Ioseph, and all in the ship fared the better for Pauls presence:
thus the household of Potiphar was blessed for one Ioseph, and all in the ship fared the better for Paul's presence:
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so many good men may sometimes fare the worse for one wicked person: thus for one Achan, the whole Host of Israel is discomfited:
so many good men may sometime fare the Worse for one wicked person: thus for one achan, the Whole Host of Israel is discomfited:
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and this made Iohn the Evangelist to hasten out of the bath as soone as he saw Cerinthus there,
and this made John the Evangelist to hasten out of the bath as soon as he saw Cerinthus there,
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for saith he, I feare lest the house should fall upon my head for being in company with such a wicked heretick as thou art:
for Says he, I Fear lest the house should fallen upon my head for being in company with such a wicked heretic as thou art:
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This also was that which caused Moses to command the Israelites to depart from the Tents of Korah, Dathan and Abiram:
This also was that which caused Moses to command the Israelites to depart from the Tents of Korah, Dathan and Abiram:
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and the Spirit of God saith, Come out of Babylon my people, lest by partaking in her sins, yee partake of her plagues:
and the Spirit of God Says, Come out of Babylon my people, lest by partaking in her Sins, ye partake of her plagues:
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Besides, when a good man maintaines inward familiarity with the wicked: First, hee seemes to approve and applaud their wickednesse:
Beside, when a good man maintains inward familiarity with the wicked: First, he seems to approve and applaud their wickedness:
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Secondly, it is a scandal to Religion, and doth greatly prejudice weak Christians: Thirdly, it is a great meanes to keep the wicked from repenting;
Secondly, it is a scandal to Religion, and does greatly prejudice weak Christians: Thirdly, it is a great means to keep the wicked from repenting;
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for too much intimacy with them, hardens them in their sinne:
for too much intimacy with them, hardens them in their sin:
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take heed therefore of intimate acquaintance with wicked men, and let our affection be to the Saints that be in the earth,
take heed Therefore of intimate acquaintance with wicked men, and let our affection be to the Saints that be in the earth,
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and to those that excell in vertue. We now come to the punishment:and to those that excel in virtue. We now come to the punishment:
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[ wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? ] First, here is Gods anger, in the first clause:[ Wouldst thou not be angry with us till thou Hadst consumed us, so that there should be no remnant nor escaping? ] First, Here is God's anger, in the First clause:
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[ wouldst thou not be angry with us? ] Secondly, we have the degree of his anger, in the last words:[ Wouldst thou not be angry with us? ] Secondly, we have the degree of his anger, in the last words:
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[ so that there should bee no escaping. [ so that there should be no escaping.
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] Wee begin with Gods anger, [ wouldst thou not be angry with us? ] We must know that anger is not a passion in God,
] we begin with God's anger, [ Wouldst thou not be angry with us? ] We must know that anger is not a passion in God,
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as it is in man, but in speaking thus, the Spirit of God stoops to us, to raise us up to him:as it is in man, but in speaking thus, the Spirit of God stoops to us, to raise us up to him:
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as the Nurse stammers to the child in its own dialect, so our weaknesse makes God condescend unto us:
as the Nurse stammers to the child in its own dialect, so our weakness makes God condescend unto us:
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certaine it is that anger is in God, as zeale, not as vice. Out of this first clause I note two things for our instruction: The first is this.
certain it is that anger is in God, as zeal, not as vice. Out of this First clause I note two things for our instruction: The First is this.
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Great sinnes, after the receit of great favours, are usually inherited by great judgments. Cham was freed from being drowned with the old World, which was a great deliverance;Great Sins, After the receipt of great favours, Are usually inherited by great Judgments. Cham was freed from being drowned with the old World, which was a great deliverance;
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if after this he shall not bee sensible of Gods mercy, and shall mock his Father, no marvell if he be made servus servorum, a servant of servants.
if After this he shall not be sensible of God's mercy, and shall mock his Father, no marvel if he be made servus Servorum, a servant of Servants.
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Nay, Noah himselfe, if hee shall no more remember the favour of God, then to bee excessive, it is no wonder if he be mocked by his own child,
Nay, Noah himself, if he shall no more Remember the favour of God, then to be excessive, it is no wonder if he be mocked by his own child,
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and this was no small judgement.
and this was no small judgement.
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So for Lot, if after so great a deliverance vouchsafed him, he shall be guilty of Incest;
So for Lot, if After so great a deliverance vouchsafed him, he shall be guilty of Incest;
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no marvell if his two Sons begotten of his Daughters, prove the fatall enemies of Israel: So for Pharaoh, the deliverances which God gave him were admirable,
no marvel if his two Sons begotten of his Daughters, prove the fatal enemies of Israel: So for Pharaoh, the Deliverances which God gave him were admirable,
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but for the contempt of them, they are succeeded with great plagues:
but for the contempt of them, they Are succeeded with great plagues:
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it was a notable mercy which God afforded Nineveh, in keeping off that judgement which Ionah had denounced against it:
it was a notable mercy which God afforded Nineveh, in keeping off that judgement which Jonah had denounced against it:
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when Nineveh sins againe, see what God saith, Nah. 1.9. I will make an utter end;
when Nineveh Sins again, see what God Says, Nah. 1.9. I will make an utter end;
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affliction shall not rise up the second time: that is, hee will so set on the stroak, that hee need not smite twice: affliction shall not rise up the second time: that is, he will so Set on the stroke, that he need not smite twice:
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it is like that speech of God to Samuel concerning Eli and his houshold, When I begin, I will also make an end, 1 Sam. 3.12.
it is like that speech of God to Samuel Concerning Eli and his household, When I begin, I will also make an end, 1 Sam. 3.12.
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and that caution of our blessed Saviour, to the man that was cured at the Poole of Bethesda, [ Sinne no more lest a worse thing come unto thee, ] What doth it intimate to us,
and that caution of our blessed Saviour, to the man that was cured At the Pool of Bethesda, [ Sin no more lest a Worse thing come unto thee, ] What does it intimate to us,
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but that great sinnes after great favours, are inherited by great plagues? The Magdeburgenses observe, that these three things goe together;
but that great Sins After great favours, Are inherited by great plagues? The Magdeburgenses observe, that these three things go together;
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great mercies have been bestowed, great sinnes have ensued, and great judgements have followed both:
great Mercies have been bestowed, great Sins have ensued, and great Judgments have followed both:
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And wonder not at this, for it is a great dishonour to God that his favours should be sleighted; as in Rom. 2.4. Knowest not thou O man, that the goodnesse of God leadeth thee to repentance? That is, it should lead thee to repentance:
And wonder not At this, for it is a great dishonour to God that his favours should be sleighted; as in Rom. 2.4. Knowest not thou Oh man, that the Goodness of God leads thee to Repentance? That is, it should led thee to Repentance:
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Therefore beware of abusing the mercies of God, else they shall bee seconded by fearefull judgements.
Therefore beware of abusing the Mercies of God, Else they shall be seconded by fearful Judgments.
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The second observation arising from that clause, [ wouldst thou not be angry with us till thou hadst consumed us? ] is this:
The second observation arising from that clause, [ Wouldst thou not be angry with us till thou Hadst consumed us? ] is this:
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There be degrees of Gods wrath, it rises by little and little till it consume: There be Degrees of God's wrath, it rises by little and little till it consume:
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This is proved in Levit. 26. there we finde that as mens sins encrease, so Gods plagues shall encrease; This is proved in Levit. 26. there we find that as men's Sins increase, so God's plagues shall increase;
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and if they persist to sin, hee will plague them, seven times more, and seven times more: So in Psal. 78.38. He, that is, the Lord, being full of compassion, forgave their iniquity and destroyed them not;
and if they persist to since, he will plague them, seven times more, and seven times more: So in Psalm 78.38. He, that is, the Lord, being full of compassion, forgave their iniquity and destroyed them not;
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yea, many a time turned he his anger away, and did not stirre up all his wrath: So in Psal. 2.12. if his wrath be kindled but a little, blessed are all they that put their trust in him: yea, many a time turned he his anger away, and did not stir up all his wrath: So in Psalm 2.12. if his wrath be kindled but a little, blessed Are all they that put their trust in him:
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If therefore the Lords wrath bee turned to fire, all the World will be consumed: So in Revel. 6.17. The great day of his wrath is come, and who can stand? The Prophet David makes it an imprecation against his enemies, That God would render seven times into their bosomes their reproach, Psal. 79.12. as if he had said, O Lord, I know thou dost punish them now, but I am sure, thou canst punish them much more:
If Therefore the lords wrath be turned to fire, all the World will be consumed: So in Revel. 6.17. The great day of his wrath is come, and who can stand? The Prophet David makes it an imprecation against his enemies, That God would render seven times into their bosoms their reproach, Psalm 79.12. as if he had said, Oh Lord, I know thou dost Punish them now, but I am sure, thou Canst Punish them much more:
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It was so with Eli, one brings him word that Israel was discomfited, another that his Sons were slain, a third that the Arke of God was taken, the hearing whereof caused him to fall backwards,
It was so with Eli, one brings him word that Israel was discomfited, Another that his Sons were slave, a third that the Ark of God was taken, the hearing whereof caused him to fallen backwards,
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and it is a question whether his neck or his heart brake first:
and it is a question whither his neck or his heart brake First:
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So it was with Iob, one brings him word that his cattell were taken away by the Sabeans, another that his sheep and servants were burnt with fire from heaven, a third that his sonnes and daughters were slaine with the fall of a house, which was the most wofull newes of all:
So it was with Job, one brings him word that his cattle were taken away by the Sabeans, Another that his sheep and Servants were burned with fire from heaven, a third that his Sons and daughters were slain with the fallen of a house, which was the most woeful news of all:
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Thus the wrath of God rise higher and higher.
Thus the wrath of God rise higher and higher.
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Could Rehoboam make his little singer as heavie as his Fathers loynes? and could Nebuchadnezzar make his Oven seven times hotter then it was before? and shall not God encrease his wrath? Yes hee can at pleasure.
Could Rehoboam make his little singer as heavy as his Father's loins? and could Nebuchadnezzar make his Oven seven times hotter then it was before? and shall not God increase his wrath? Yes he can At pleasure.
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It meets with a great number, who if they have been freed from an ague, of which they had foure or five fits, they presently say, with Agag, the bitternesse is past,
It meets with a great number, who if they have been freed from an ague, of which they had foure or five fits, they presently say, with Agag, the bitterness is past,
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and they shall no more have it: and they shall no more have it:
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What thinkest thou? is not God able to visite thee againe? or thinkest thou that thou deservest no more at Gods hand? Gods manner is,
What Thinkest thou? is not God able to visit thee again? or Thinkest thou that thou deservest no more At God's hand? God's manner is,
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first to shake the 10d at his child, if that will not deterre him, then he gives him two or three stripes,
First to shake the 10d At his child, if that will not deter him, then he gives him two or three stripes,
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if that will not work him to obedience, then he layes on more;
if that will not work him to Obedience, then he lays on more;
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and no wonder if new judgements succeed new sinnes, and if great sinnes be inherited by great judgements.
and no wonder if new Judgments succeed new Sins, and if great Sins be inherited by great Judgments.
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In the second place, whensoever Gods hand is upon us, let us know, that hee could lay much more upon us if hee would;
In the second place, whensoever God's hand is upon us, let us know, that he could lay much more upon us if he would;
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and though his hand lie heavie on us, yet there is something beyond that, and that is to give us up to our own lusts,
and though his hand lie heavy on us, yet there is something beyond that, and that is to give us up to our own Lustiest,
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and that is as bad or worse then to be given up to the Devill:
and that is as bad or Worse then to be given up to the devil:
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when God gave David up to adultery and murther, it was much worse, then that the sword should never depart from his house:
when God gave David up to adultery and murder, it was much Worse, then that the sword should never depart from his house:
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spirituall judgements doe farre exceed corporall and temporall; Why? the one drives men to, the other drives men from God.spiritual Judgments do Far exceed corporal and temporal; Why? the one drives men to, the other drives men from God.
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Againe, there be some judgements beyond these, and they be troublers of soule;
Again, there be Some Judgments beyond these, and they be troublers of soul;
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saith Solomon, A wounded spirit who can beare? these bee so great, that none can expresse them but those who have felt them;
Says Solomon, A wounded Spirit who can bear? these be so great, that none can express them but those who have felt them;
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those lashes of soule are insupportable: and yet there is that which is beyond all this, if men repent not; and that is hell; Tophet is prepared of old;
those Lashes of soul Are insupportable: and yet there is that which is beyond all this, if men Repent not; and that is hell; Tophet is prepared of old;
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yea, for the King it is ordained, hee hath made it deep and large;
yea, for the King it is ordained, he hath made it deep and large;
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the pile thereof is fire and much wood, the breath of the Lord like a streame of brimstone doth kindle it: Isa. 30.33. all the strappadoes in the world are but flea-bitings to this: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone does kindle it: Isaiah 30.33. all the strappadoes in the world Are but flea-bitings to this:
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Nebuchadnezzars banishment, was but for seven yeares, but the paines of hell be eternall:Nebuchadnezar's banishment, was but for seven Years, but the pains of hell be Eternal:
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when a man hath been punished there tenne thousand millions of yeares, he is never the nearer comming out of that Pit,
when a man hath been punished there tenne thousand millions of Years, he is never the nearer coming out of that Pit,
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for he must goe them over again and again, world without end.
for he must go them over again and again, world without end.
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The miseries of this present life be compared to waters, which ebbe and flow, but hell is called stagnum, a standing peole; saith Iohn, Rev. 20.15. Whosoever was not found written in the book of life, was cast into the lake of fire:
The misery's of this present life be compared to waters, which ebb and flow, but hell is called stagnum, a standing people; Says John, Rev. 20.15. Whosoever was not found written in the book of life, was cast into the lake of fire:
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There is nothing in that place but sorrow, and that for ever: So that God can plague thee corporally, spiritually, and eternally.
There is nothing in that place but sorrow, and that for ever: So that God can plague thee corporally, spiritually, and eternally.
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Hath he begun to fleece thee? hee could flea thee: hath he begun to bond thee? hee could break thee;
Hath he begun to fleece thee? he could flay thee: hath he begun to bound thee? he could break thee;
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doth hee punish thee in thy body? hee could plague thee in thy soule; nay, hee could send thee to Hell, and that is the dregs of the Viall:
does he Punish thee in thy body? he could plague thee in thy soul; nay, he could send thee to Hell, and that is the dregs of the Vial:
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Therefore stand in awe and sinne not: Hath hee begun to plague thee? Repent; if thou dost not, hee can plague thee ten times more, and ten times more;
Therefore stand in awe and sin not: Hath he begun to plague thee? repent; if thou dost not, he can plague thee ten times more, and ten times more;
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And it is fearefull to fall into the hands of the living God. And it is fearful to fallen into the hands of the living God.
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Sermon IV. Ezra 9. the last Verse.
Sermon IV. Ezra 9. the last Verse.
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O Lord God of Israel, thou art righteous, for we remaine yet escaped as it is this day:
O Lord God of Israel, thou art righteous, for we remain yet escaped as it is this day:
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Behold wee are before thee in our trespasses; for wee cannot stand before thee, because of this.
Behold we Are before thee in our Trespasses; for we cannot stand before thee, Because of this.
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IN this verse Ezra pleads guilty to the inditement, acknowledging God to bee just, though hee should renew his judgements afresh upon them:
IN this verse Ezra pleads guilty to the indictment, acknowledging God to be just, though he should renew his Judgments afresh upon them:
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There bee two things in it;
There be two things in it;
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First, his justifying God, in these words, [ O Lord God of Israel, thou art righteous.
First, his justifying God, in these words, [ O Lord God of Israel, thou art righteous.
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] Secondly, the reason which hee gives for it; first on Gods part, he had used all possible meanes to bring them to Reformation:] Secondly, the reason which he gives for it; First on God's part, he had used all possible means to bring them to Reformation:
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[ Wee remaine yet escaped as at this day: ] secondly on their part, [ they were still in their trespasses. [ we remain yet escaped as At this day: ] secondly on their part, [ they were still in their Trespasses.
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] And therefore they were the fresh fuell of Gods indignation.] And Therefore they were the fresh fuel of God's Indignation.
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Before we come to these particulars, give me leave to speak a word or two of the stile hee gives God;
Before we come to these particulars, give me leave to speak a word or two of the style he gives God;
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he calls him, [ Lord God of Israel.
he calls him, [ Lord God of Israel.
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] The title [ Lord, ] signifies his greatnesse, [ the God of Israel, ] his goodnesse:] The title [ Lord, ] signifies his greatness, [ the God of Israel, ] his Goodness:
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A fit Preface for a prayer: for the word [ Lord, ] it is a terme well befitting God;
A fit Preface for a prayer: for the word [ Lord, ] it is a term well befitting God;
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in the holy Scripture he is said to be strong in power, and wonderfull in working:
in the holy Scripture he is said to be strong in power, and wonderful in working:
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Nay, so powerfull he is, that nothing whatsoever is impossible to him:
Nay, so powerful he is, that nothing whatsoever is impossible to him:
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The Scripture demonstrates further, That he doth what he pleaseth, in heaven and in earth, in the seas,
The Scripture demonstrates further, That he does what he Pleases, in heaven and in earth, in the Seas,
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and all deep places, Psal. 135.6. And what hee will doe, all the world cannot hinder. and all deep places, Psalm 135.6. And what he will do, all the world cannot hinder.
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Secondly, the holy Scripture sets out Gods power by this, that whatsoever hee doth, hee doth without difficulty:
Secondly, the holy Scripture sets out God's power by this, that whatsoever he does, he does without difficulty:
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hee knowes how to sit still and work, and to work and sit still;
he knows how to fit still and work, and to work and fit still;
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716
Yea, so farre is his power extended, that his will is his power, as appeares in the creation;
Yea, so Far is his power extended, that his will is his power, as appears in the creation;
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he said the word, and all things were created: he said the word, and all things were created:
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and though some Atheisticall spirits have asked with what ladders and engines, God built the Fabrick of heaven;
and though Some Atheistical spirits have asked with what ladders and Engines, God built the Fabric of heaven;
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if they had but consulted, Gen. 1. they should have been resolved; for that shewes them, that by his word speaking all things were made:
if they had but consulted, Gen. 1. they should have been resolved; for that shows them, that by his word speaking all things were made:
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and it is worth our observation in the Book of God, where hee is said to effect things by meanes;
and it is worth our observation in the Book of God, where he is said to Effect things by means;
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we shall finde that he hath done the greatest things by the smallest meanes:
we shall find that he hath done the greatest things by the Smallest means:
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Thus by Moses and Aaron, a couple of poore men, he delivered his people Israel out of Egyptian bondage, in spight of Pharaoh that great Potentate;
Thus by Moses and Aaron, a couple of poor men, he Delivered his people Israel out of Egyptian bondage, in spite of Pharaoh that great Potentate;
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and by Gideon and his three hundred men, hee conquered that great Army of the Midianites which lay as as Grasse-hoppers on the earth for multitude:
and by gideon and his three hundred men, he conquered that great Army of the midianites which lay as as Grasshoppers on the earth for multitude:
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So he ruined the Walls of Iericho by the sound of rammes hornes;
So he ruined the Walls of Jericho by the found of rams horns;
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and he wrought those great wonders in Egypt by Moses his rod, which was a contemptible thing:
and he wrought those great wonders in Egypt by Moses his rod, which was a contemptible thing:
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726
This also by Shamgars goad hee laid the Philistims heapes upon heapes:
This also by Shamgars goad he laid the philistines heaps upon heaps:
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727
and by a jawbone of an Asse in the hand of Sampson, he slew a thousand men;
and by a jawbone of an Ass in the hand of Sampson, he slew a thousand men;
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728
and by little David overcame and slew that great Goliath: When hee would work redemption for the Sons of men, hee brought it to passe by him who was, novissimus hominum, the meanest of men:
and by little David overcame and slew that great Goliath: When he would work redemption for the Sons of men, he brought it to pass by him who was, Newest hominum, the Meanest of men:
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who was poore in his birth, obscure in his education, poorely attended when he came to the execution of his Ministry,
who was poor in his birth, Obscure in his education, poorly attended when he Come to the execution of his Ministry,
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and poorest of all in his death, for qui in vita non domicilium, in morte non sepulchrum, he that in his life had not a house to hide his head in,
and Poorest of all in his death, for qui in vita non Domicilium, in morte non Sepulchre, he that in his life had not a house to hide his head in,
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when hee died, was buried in another mans Tombe: when he died, was buried in Another men Tomb:
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and when hee will dispence the Gospel, hee makes choyce of Fishermen, to publish those glad tidings to the World.
and when he will dispense the Gospel, he makes choice of Fishermen, to publish those glad tidings to the World.
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Thirdly, God is said to bee powerfull, because he can doe more then he will: he could of stones have raised children to Abraham, but hee would not;
Thirdly, God is said to be powerful, Because he can do more then he will: he could of stones have raised children to Abraham, but he would not;
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and when our blessed Lord was apprehended, hee tells Peter, that hee could have obtained of his Father, more then twelve legions of Angels to help him, but he would not:
and when our blessed Lord was apprehended, he tells Peter, that he could have obtained of his Father, more then twelve legions of Angels to help him, but he would not:
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He can doe more then hee will, but hee will not doe all that hee can.
He can do more then he will, but he will not do all that he can.
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It meets with those that deny this to God: Plinius secundus saith, God is not Almighty, because hee cannot lie nor deceive:
It meets with those that deny this to God: Pliny secundus Says, God is not Almighty, Because he cannot lie nor deceive:
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Lodovicus Vives wonders at this, saying, I admire that a man so wise should cavill at Gods power;Lodovicus Vives wonders At this, saying, I admire that a man so wise should cavil At God's power;
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but Saint Augustine answers him well, and saith, therefore is God ommipotent, because hee cannot he nor deceive, for these argue impotency.
but Saint Augustine answers him well, and Says, Therefore is God ommipotent, Because he cannot he nor deceive, for these argue impotency.
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739
Secondly, it confutes others, who say God is not so powerfull as the Scripture makes him to be,
Secondly, it confutes Others, who say God is not so powerful as the Scripture makes him to be,
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because hee cannot make a thing to bee against its nature, as to bee, and not to be:
Because he cannot make a thing to be against its nature, as to be, and not to be:
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to whom I answer, things which in their nature are simply impossible (with reverence bee it spoken) God cannot doe;
to whom I answer, things which in their nature Are simply impossible (with Reverence be it spoken) God cannot do;
p-acp ro-crq pns11 vvb, n2 r-crq p-acp po32 n1 vbr av-j j (p-acp n1 vbi pn31 vvn) np1 vmbx vdi;
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but all other things, though impossible to created nature, God can doe; therefore this vaine objection doth not disparage Gods power.
but all other things, though impossible to created nature, God can do; Therefore this vain objection does not disparage God's power.
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In the second place, let it comfort Gods people;
In the second place, let it Comfort God's people;
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God is the Lord Almighty in power, what then shall bee obstaculous to him to performe with them? where humane help failes, there God puts in with his power,
God is the Lord Almighty in power, what then shall be obstaculous to him to perform with them? where humane help fails, there God puts in with his power,
np1 vbz dt n1 j-jn p-acp n1, r-crq av vmb vbi j p-acp pno31 pc-acp vvi p-acp pno32? q-crq j n1 vvz, a-acp np1 vvz p-acp p-acp po31 n1,
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and makes mans extremity his opportunity:
and makes men extremity his opportunity:
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hee comes not to Sarah, till it had ceast to bee with her after the manner of women:
he comes not to Sarah, till it had ceased to be with her After the manner of women:
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he comes not to deliver Israel, till they were upon the brink of the red sea;
he comes not to deliver Israel, till they were upon the brink of the read sea;
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and then Moses said, Feare yee not, but stand still, and see the salvation of the Lord;
and then Moses said, fear ye not, but stand still, and see the salvation of the Lord;
cc av np1 vvd, vvb pn22 xx, cc-acp vvb av, cc vvi dt n1 pp-f dt n1;
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hee came not to deliver the three children, till they were cast into the fiery furnace;
he Come not to deliver the three children, till they were cast into the fiery furnace;
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nor to Daniel till he was among the Lyons:
nor to daniel till he was among the Lyons:
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there can be no falshood in what he saith, for nothing is too hard for him to effect.
there can be no falsehood in what he Says, for nothing is too hard for him to Effect.
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Lastly, it should teach us to stand in awe, and not sinne against God, for hee is able to grind the greatest Prince to powder, if he be rebellious:
Lastly, it should teach us to stand in awe, and not sin against God, for he is able to grind the greatest Prince to powder, if he be rebellious:
ord, pn31 vmd vvi pno12 pc-acp vvi p-acp n1, cc xx n1 p-acp np1, c-acp pns31 vbz j pc-acp vvi dt js n1 pc-acp vvi, cs pns31 vbb j:
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nay, he can make the flies, the lice, the locusts, the ants, those contemptible creatures to destroy man, if hee continue refractory:
nay, he can make the flies, the lice, the Locusts, the Aunts, those contemptible creatures to destroy man, if he continue refractory:
uh-x, pns31 vmb vvi dt n2, dt n1, dt n2, dt n2, d j n2 pc-acp vvi n1, cs pns31 vvb j:
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therefore let us stand in awe of this great Lord, that his mighty power may bee armed to our preservation, not to our destruction.
Therefore let us stand in awe of this great Lord, that his mighty power may be armed to our preservation, not to our destruction.
av vvb pno12 vvi p-acp n1 pp-f d j n1, cst po31 j n1 vmb vbi vvn p-acp po12 n1, xx p-acp po12 n1.
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So wee come to the second, which is, that hee is, [ the God of Israel.
So we come to the second, which is, that he is, [ the God of Israel.
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] And if in the first he was maximus, the greatest, then in this he is optimus, the best. l know hee is the God of all the earth, Psal. 24.1. but more especially hee is the God of Israel: First, secundum specialem cultum, by a speciall and peculiar worship: ] And if in the First he was Maximus, the greatest, then in this he is optimus, the best. l know he is the God of all the earth, Psalm 24.1. but more especially he is the God of Israel: First, secundum specialem cultum, by a special and peculiar worship:
] cc cs p-acp dt ord pns31 vbds fw-la, dt js, av p-acp d pns31 vbz fw-la, dt js. sy zz pns31 vbz dt n1 pp-f d dt n1, np1 crd. cc-acp av-dc av-j pns31 vbz dt n1 pp-f np1: ord, fw-la fw-la fw-la, p-acp dt j cc j n1:
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to them above other people, hee revealed how hee would bee worshipped; they were scriniarii legis, the treasurers of the Law:
to them above other people, he revealed how he would be worshipped; they were scriniarii Legis, the treasurers of the Law:
p-acp pno32 p-acp j-jn n1, pns31 vvd c-crq pns31 vmd vbi vvn; pns32 vbdr fw-la fw-la, dt n2 pp-f dt n1:
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God dealt not with the Heathen, as hee dealt with Israel; they are described by calling on the Lord, as if no people called upon God but they.
God dealt not with the Heathen, as he dealt with Israel; they Are described by calling on the Lord, as if no people called upon God but they.
np1 vvd xx p-acp dt j-jn, c-acp pns31 vvd p-acp np1; pns32 vbr vvn p-acp vvg p-acp dt n1, c-acp cs dx n1 vvn p-acp np1 cc-acp pns32.
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Secondly, hee is the God of Israel, secundum specialem curam, in regard of that speciall care hee had of them:
Secondly, he is the God of Israel, secundum specialem curam, in regard of that special care he had of them:
ord, pns31 vbz dt n1 pp-f np1, fw-la fw-la fw-la, p-acp n1 pp-f cst j n1 pns31 vhd pp-f pno32:
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he was a wall of fire round about them, to preserve them from their enemies:
he was a wall of fire round about them, to preserve them from their enemies:
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God is said to carry his people, as an Eagle carrieth her young ones on her wings, Deut. 32.11.
God is said to carry his people, as an Eagl Carrieth her young ones on her wings, Deuteronomy 32.11.
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it is a sweet comparison, the Eagle feares nothing from above to hurt her young ones,
it is a sweet comparison, the Eagl fears nothing from above to hurt her young ones,
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because she soares higher then any other bird;
Because she soars higher then any other bird;
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and if there come any danger from beneath, her body is between it and her young, shee will be hurt, rather then they shall:
and if there come any danger from beneath, her body is between it and her young, she will be hurt, rather then they shall:
cc cs pc-acp vvi d n1 p-acp a-acp, po31 n1 vbz p-acp pn31 cc po31 j, pns31 vmb vbi vvn, av-c cs pns32 vmb:
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So God interposes between his people and their enemies, so that no mischiefe shall befall them, but by his permission.
So God interposes between his people and their enemies, so that no mischief shall befall them, but by his permission.
av np1 vvz p-acp po31 n1 cc po32 n2, av cst dx n1 vmb vvi pno32, p-acp p-acp po31 n1.
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Thirdly, hee is the God of Israel, secundum speciale praemium, by a speciall reward which hee hath promised them:
Thirdly, he is the God of Israel, secundum special Premium, by a special reward which he hath promised them:
ord, pns31 vbz dt n1 pp-f np1, fw-la j fw-la, p-acp dt j n1 r-crq pns31 vhz vvn pno32:
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he saith to Abraham, I am thy exceeding great reward;
he Says to Abraham, I am thy exceeding great reward;
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and that God that told him hee would give the land of Canaan to him and his seed for a possession, doth not only provide for his people a temporall Canaan here,
and that God that told him he would give the land of Canaan to him and his seed for a possession, does not only provide for his people a temporal Canaan Here,
cc cst np1 cst vvd pno31 pns31 vmd vvi dt n1 pp-f np1 p-acp pno31 cc po31 n1 p-acp dt n1, vdz xx av-j vvi p-acp po31 n1 dt j np1 av,
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but an eternall Canaan hereafter, of which the other is but a Tipe: they be called, segullam, his chiefe treasure:
but an Eternal Canaan hereafter, of which the other is but a Tipe: they be called, segullam, his chief treasure:
cc-acp dt j np1 av, pp-f r-crq dt n-jn vbz p-acp dt n1: pns32 vbb vvn, n1, po31 j-jn n1:
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and Saint Peter cals them, a chosen generation, a royall Priesthood, a holy Nation, a peculiar people, 2. Pet. 2.9. And to spread it a little further, it is not only now, Deus notus in Iehuda, God is known in Iudah, but notus inter Gentes, he is known among the Gentiles;
and Saint Peter calls them, a chosen generation, a royal Priesthood, a holy nation, a peculiar people, 2. Pet. 2.9. And to spread it a little further, it is not only now, Deus notus in Judah, God is known in Iudah, but notus inter Gentes, he is known among the Gentiles;
cc n1 np1 vvz pno32, dt j-vvn n1, dt j n1, dt j n1, dt j n1, crd np1 crd. cc pc-acp vvi pn31 dt j av-jc, pn31 vbz xx av-j av, fw-la fw-la p-acp fw-la, np1 vbz vvn p-acp np1, p-acp fw-la fw-la fw-la, pns31 vbz vvn p-acp dt n2-j;
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for wheresoever the Gospel is preached, they be the Israel of God:
for wheresoever the Gospel is preached, they be the Israel of God:
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they be the piece of ground culled out of the whole world, to be a garden for the Lord;
they be the piece of ground culled out of the Whole world, to be a garden for the Lord;
pns32 vbb dt n1 pp-f n1 vvn av pp-f dt j-jn n1, pc-acp vbi dt n1 p-acp dt n1;
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they bee his inclosure, and are tied to him by the strictest relations in the world;
they be his enclosure, and Are tied to him by the Strictest relations in the world;
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hee is their Master, and they bee his servants;
he is their Master, and they be his Servants;
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yet more, hee is their Father, and they bee his children; yet more, hee is their Husband, and they bee his Spouse, for hee hath married them to himselfe, Ierem. 3.14. This that hath been said, may assure Gods children of his affection towards them:
yet more, he is their Father, and they be his children; yet more, he is their Husband, and they be his Spouse, for he hath married them to himself, Jeremiah 3.14. This that hath been said, may assure God's children of his affection towards them:
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be they his? then they may bee sure that hee will have a care of them;
be they his? then they may be sure that he will have a care of them;
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relation hath ever been a ground of affection:
Relation hath ever been a ground of affection:
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a man loves not his Countrey so much, quia magnam, because it is great, as quia suam, because it is his:
a man loves not his Country so much, quia magnam, Because it is great, as quia suam, Because it is his:
dt n1 vvz xx po31 n1 av av-d, fw-la fw-la, c-acp pn31 vbz j, p-acp fw-la fw-la, c-acp pn31 vbz po31:
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Therefore if God entitle his people to himselfe, they may bee sure hee will care for them:
Therefore if God entitle his people to himself, they may be sure he will care for them:
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and what can bee more for Gods people to triumph in, then that the Lord is their God? This high Priviledge exceeds all things whatsoever;
and what can be more for God's people to triumph in, then that the Lord is their God? This high Privilege exceeds all things whatsoever;
cc q-crq vmb vbi av-dc p-acp npg1 n1 pc-acp vvi p-acp, av cst dt n1 vbz po32 n1? d j n1 vvz d n2 r-crq;
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for hee that hath honour and riches, may goe to hell with them; but hee that hath God to bee his God, is sure to bee everlastingly happy.
for he that hath honour and riches, may go to hell with them; but he that hath God to be his God, is sure to be everlastingly happy.
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I read of one in S. Augustine, that passing by a stately house, which had faire demeanes about it, hee asked one that hee met, to whom that house and land belonged, hee answered to such a one;
I read of one in S. Augustine, that passing by a stately house, which had fair demeans about it, he asked one that he met, to whom that house and land belonged, he answered to such a one;
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O saith hee, that is a happy man:
Oh Says he, that is a happy man:
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no, saith the Father, hee is not happy, that hath that house and land, but hee is happy that hath the Lord to be his God.
no, Says the Father, he is not happy, that hath that house and land, but he is happy that hath the Lord to be his God.
uh-dx, vvz dt n1, pns31 vbz xx j, cst vhz d n1 cc n1, cc-acp pns31 vbz j cst vhz dt n1 pc-acp vbi po31 n1.
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Secondly, mee thinks this should take off the edge of all Persecutors;
Secondly, me thinks this should take off the edge of all Persecutors;
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Is God the God of his people? and dare they touch that which is hallowed unto God? will they meddle with the apple of his eye? God is said to be blasphemed,
Is God the God of his people? and Dare they touch that which is hallowed unto God? will they meddle with the apple of his eye? God is said to be blasphemed,
vbz np1 dt n1 pp-f po31 n1? cc vvb pns32 vvb cst r-crq vbz vvn p-acp np1? vmb pns32 vvi p-acp dt n1 pp-f po31 n1? np1 vbz vvn pc-acp vbi vvn,
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when Rabshekah that railing Oratour reviled the Host of Israel: and Christ saith to Saul when hee was going to Damascus, Saul, Saul,
when Rabshekah that railing Orator reviled the Host of Israel: and christ Says to Saul when he was going to Damascus, Saul, Saul,
c-crq np1 cst j-vvg n1 vvd dt n1 pp-f np1: cc np1 vvz p-acp np1 c-crq pns31 vbds vvg p-acp np1, np1, np1,
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why persecutest thou mee? It is well known that there was an infinite distance between our Saviour and hee;why Persecutest thou me? It is well known that there was an infinite distance between our Saviour and he;
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but it was in his members that hee was persecuted.
but it was in his members that he was persecuted.
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Zeresh the wife of Haman gave good counsell to her Husband, had he taken it in time, shee tells him, Esth. 6.13. If Mordecai bee of the feed of the Iewes before whom thou hast begun to fall, thou shall not prevaile against him, but surely falI before him. Zeresh the wife of Haman gave good counsel to her Husband, had he taken it in time, she tells him, Esth. 6.13. If Mordecai be of the feed of the Iewes before whom thou hast begun to fallen, thou shall not prevail against him, but surely falI before him.
j dt n1 pp-f np1 vvd j n1 p-acp po31 n1, vhd pns31 vvn pn31 p-acp n1, pns31 vvz pno31, np1 crd. cs np1 vbb pp-f dt n1 pp-f dt np2 a-acp r-crq pns21 vh2 vvn pc-acp vvi, pns21 vmb xx vvi p-acp pno31, p-acp av-j np1 p-acp pno31.
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I know that oftentimes God gives Persecutors power to hurt his people, but it is not ad extirpationem, to root them up, sed ad exercitationem, but to exercise and try them;
I know that oftentimes God gives Persecutors power to hurt his people, but it is not ad extirpationem, to root them up, sed ad exercitationem, but to exercise and try them;
pns11 vvb cst av np1 vvz n2 n1 pc-acp vvi po31 n1, cc-acp pn31 vbz xx fw-la fw-la, pc-acp vvi pno32 a-acp, fw-la fw-la fw-la, p-acp pc-acp vvi cc vvi pno32;
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Therefore the enemies of Gods Church, are compared to Bees, that have honey, as well as a sting:
Therefore the enemies of God's Church, Are compared to Bees, that have honey, as well as a sting:
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God makes the wicked as usefull to his children, as the fire is to the gold:
God makes the wicked as useful to his children, as the fire is to the gold:
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as Ignatius that holy Martyr said, when hee was threatned, that he should bee eaten up of wilde beasts;
as Ignatius that holy Martyr said, when he was threatened, that he should be eaten up of wild beasts;
c-acp np1 cst j vvb vvd, c-crq pns31 vbds vvn, cst pns31 vmd vbi vvn a-acp pp-f j n2;
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saith he, By passing thorow the teeth of wilde beasts, I shall bee the purer manchet for the table of God my Master.
Says he, By passing thorough the teeth of wild beasts, I shall be the Purer manchet for the table of God my Master.
vvz pns31, p-acp vvg p-acp dt n2 pp-f j n2, pns11 vmb vbi dt jc n1 p-acp dt n1 pp-f np1 po11 n1.
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Thirdly, me thinks it should teach all Persecutors, and all wicked men to love the people of God:
Thirdly, me thinks it should teach all Persecutors, and all wicked men to love the people of God:
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how are wee affected with earthly things? If wee know a man whom the King favours,
how Are we affected with earthly things? If we know a man whom the King favours,
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how doe wee seek to get into his favour? wee will doe him any service to obtaine it:
how do we seek to get into his favour? we will do him any service to obtain it:
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and are not the Saints of God his Favourites? Yes, they are those whom God highly honours;
and Are not the Saints of God his Favourites? Yes, they Are those whom God highly honours;
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Why doe wee not then indeare our selves unto them? if the wicked were wise, they would keep in with Gods people above all others;
Why do we not then endear our selves unto them? if the wicked were wise, they would keep in with God's people above all Others;
q-crq vdb pns12 xx av vvi po12 n2 p-acp pno32? cs dt j vbdr j, pns32 vmd vvi p-acp p-acp ng1 n1 p-acp d n2-jn;
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one Moses will more prevaile with God to turne away his wrath, then a thousand other men:
one Moses will more prevail with God to turn away his wrath, then a thousand other men:
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and in the Acts 27. all in the ship are beholding to Saint Paul for their lives: and in the Acts 27. all in the ship Are beholding to Saint Paul for their lives:
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I know the wicked mis-use the godly, and think meanly of them;
I know the wicked misuse the godly, and think meanly of them;
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but were it not for them, they should quickly be made as Sodom and Gomorrah, for they stand in the breach interceding with God for them, in so much that hee saith, let mee alone: but though ungodly men maligne them, we who are led by a better spirit, should doe the Saints of God all the good we can:
but were it not for them, they should quickly be made as Sodom and Gomorrah, for they stand in the breach interceding with God for them, in so much that he Says, let me alone: but though ungodly men malign them, we who Are led by a better Spirit, should do the Saints of God all the good we can:
cc-acp vbdr pn31 xx p-acp pno32, pns32 vmd av-j vbi vvn p-acp np1 cc np1, c-acp pns32 vvb p-acp dt n1 vvg p-acp np1 p-acp pno32, p-acp av av-d cst pns31 vvz, vvb pno11 av-j: cc-acp cs j n2 vvi pno32, pns12 r-crq vbr vvn p-acp dt jc n1, vmd vdi dt n2 pp-f np1 d dt j pns12 vmb:
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805
And they that doe it shall not goe unrewarded, for it is a Sacrifice well pleasing to God, Phil. 4.18.
And they that do it shall not go unrewarded, for it is a Sacrifice well pleasing to God, Philip 4.18.
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806
And saith the same Apostle, Heb. 6.10.
And Says the same Apostle, Hebrew 6.10.
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807
God is not unrighteous to forget your work and labour of love, which yee shewed towards his name, in that yee have ministred unto the Saints, and yet minister: God is not unrighteous to forget your work and labour of love, which ye showed towards his name, in that ye have ministered unto the Saints, and yet minister:
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and Christ himselfe saith, Matth. 10.42. Whosoever giveth a cup of cold water only to the least of these, in the name of a Disciple, verily hee shall not lose his reward.
and christ himself Says, Matthew 10.42. Whosoever gives a cup of cold water only to the least of these, in the name of a Disciple, verily he shall not loose his reward.
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809
Lastly, is the Lord the God of Israel? let Israel then behave themselves as Gods people:
Lastly, is the Lord the God of Israel? let Israel then behave themselves as God's people:
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what saith the spirit of God in Deut. 26.18? The Lord hath avouched thee this day to bee his peculiar people,
what Says the Spirit of God in Deuteronomy 26.18? The Lord hath avouched thee this day to be his peculiar people,
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as hee hath promised thee, that thou shouldst keep all his Commandements: So in 1 Cor. 6.20. Yee are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods: and in Titus 2.14. Who gave himselfe for us, that hee might redeeme us from all iniquity, and purifie to himselfe a peculiar people zealous of good works: as he hath promised thee, that thou Shouldst keep all his commandments: So in 1 Cor. 6.20. Ye Are bought with a price, Therefore Glorify God in your body, and in your Spirit, which Are God's: and in Titus 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify to himself a peculiar people zealous of good works:
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and Saint Peter cals the people of God lively stones, and a holy Priesthood:
and Saint Peter calls the people of God lively stones, and a holy Priesthood:
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Why so? it followes in the next words, to offer up spirituall sacrifices, acceptable to God by Iesus Christ, 1 Pet. 2.5.
Why so? it follows in the next words, to offer up spiritual Sacrifices, acceptable to God by Iesus christ, 1 Pet. 2.5.
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814
Therefore as many of you as lay claime to God, be not companions to wicked men;
Therefore as many of you as lay claim to God, be not Sodales to wicked men;
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though they sweare, lie, deceive, oppresse, vos autem non sic, yet must not you doe so:
though they swear, lie, deceive, oppress, vos autem non sic, yet must not you do so:
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816
Though Iudah play the harlot, let not Israel sinne; let your chiefe care bee, to live as the people of God:Though Iudah play the harlot, let not Israel sin; let your chief care be, to live as the people of God:
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817
and if yee would bee known to bee such, Let your conversation bee according to the Gospel:
and if ye would be known to be such, Let your Conversation be according to the Gospel:
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and as many as walk after that rule, peace shall be upon them, and upon the whole Israel of God: and as many as walk After that Rule, peace shall be upon them, and upon the Whole Israel of God:
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Now wee come to the particulars in the Text, as wee laid them down:
Now we come to the particulars in the Text, as we laid them down:
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820
First, for his justifying of God, [ thou art righteous. ] This hath been ever the practise of Gods people, they have still confessed God to bee just in what he hath brought upon them. Thus doth David, Psal. 51.4.
First, for his justifying of God, [ thou art righteous. ] This hath been ever the practice of God's people, they have still confessed God to be just in what he hath brought upon them. Thus does David, Psalm 51.4.
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Against thee, thee only have I sinned, and done this evill in thy sight, that thou mightest be justified when thou speakest, Against thee, thee only have I sinned, and done this evil in thy sighed, that thou Mightest be justified when thou Speakest,
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and be cleare when thou judgest: and be clear when thou Judges:
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As if he had said, though thou punish mee severely, yet I cannot but confesse that it is justly: So in Psal. 119.137. Righteous art thou O Lord, and upright are thy judgements:
As if he had said, though thou Punish me severely, yet I cannot but confess that it is justly: So in Psalm 119.137. Righteous art thou Oh Lord, and upright Are thy Judgments:
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The like wee see in Eli, when Samuel told him that sad Message from God, concerning the extirpation of his house, hee saith, It is the Lord, let him doe what seemeth him good, 1 Sam. 3.18.
The like we see in Eli, when Samuel told him that sad Message from God, Concerning the extirpation of his house, he Says, It is the Lord, let him do what seems him good, 1 Sam. 3.18.
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which calls to my minde that of Hezekiah, when he had shewed the Embassadours of the King of Babylon his Treasurers,
which calls to my mind that of Hezekiah, when he had showed the ambassadors of the King of Babylon his Treasurers,
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and that the Lord had sent Isaiah to tell him, that for his vaine-glory, hee would give them into the hands of that King;
and that the Lord had sent Isaiah to tell him, that for his vainglory, he would give them into the hands of that King;
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all that hee saith, is, bonum est verbum Iehovae, good is the word of the Lord, Isa. 39.8. The like wee see in Daniel, Dan. 9.7. O Lord righteousnesse belongeth to thee, but unto us confusion of faces as at this day:
all that he Says, is, bonum est verbum Iehovae, good is the word of the Lord, Isaiah 39.8. The like we see in daniel, Dan. 9.7. Oh Lord righteousness belongeth to thee, but unto us confusion of faces as At this day:
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The same was the practise of good Nehemiah, Neh. 9.33. Thou art just in all that is brought upon us, for thou hast done right, but wee have done wickedly:
The same was the practice of good Nehemiah, Neh 9.33. Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly:
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As if hee had said, we know wee lie under a great judgement, and wee hope thou our God dost not think it small,
As if he had said, we know we lie under a great judgement, and we hope thou our God dost not think it small,
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but bee it what it will, wee are sure thou art just in inflicting it upon us;
but be it what it will, we Are sure thou art just in inflicting it upon us;
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and because contraries doe best appeare when they are brought together, yee shall see how contrary the wicked be to the godly in this:
and Because contraries do best appear when they Are brought together, ye shall see how contrary the wicked be to the godly in this:
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Cain cryes out, that his punishment is greater then he could beare: Cain cries out, that his punishment is greater then he could bear:
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hee complaines not of his sinne, but of his punishment, as if God punished him more then hee deserved:
he complains not of his sin, but of his punishment, as if God punished him more then he deserved:
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and Saul takes it ill that Samuel should charge him with disobedience, though it were grosse and palpable;
and Saul Takes it ill that Samuel should charge him with disobedience, though it were gross and palpable;
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and yee shall finde in Scripture that God exposes his actions to scanning, that it may appeare to all the world, how just he is. In Ierem. 5.19. and in Chap. 10.16. the wicked are not ashamed to question God, why hee punished them, as if hee had done it without cause: So in Ezek. 18.25. They say, the Lords wayes were not equall:
and ye shall find in Scripture that God exposes his actions to scanning, that it may appear to all the world, how just he is. In Jeremiah 5.19. and in Chap. 10.16. the wicked Are not ashamed to question God, why he punished them, as if he had done it without cause: So in Ezekiel 18.25. They say, the lords ways were not equal:
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as if he had punished the children for their Fathers sinnes; when as the same sinnes were found in the children: So in Mal. 3.8. when God challengeth and plagueth them for their transgressions, they reply, What have wee done? As if God punished them without desert:
as if he had punished the children for their Father's Sins; when as the same Sins were found in the children: So in Malachi 3.8. when God Challengeth and plagueth them for their transgressions, they reply, What have we done? As if God punished them without desert:
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and this humour of turning againe, will not leave the wicked at the last day:
and this humour of turning again, will not leave the wicked At the last day:
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for when Christ shall say unto them on his left hand depart yee cursed into everlasting fire, prepared for the Devill and his angels,
for when christ shall say unto them on his left hand depart ye cursed into everlasting fire, prepared for the devil and his Angels,
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for I was an hungred, and yee gave mee no meat; I was thirsty, and yee gave me no drink:
for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink:
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then shall they answer him, saying, Lord, when saw we thee an hungred, or a thirst? then shall they answer him, saying, Lord, when saw we thee an hungered, or a thirst?
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841
This lets us see, how the world failes in this particular; when God layes his hand on men, how apt are they to dispute with God,
This lets us see, how the world fails in this particular; when God lays his hand on men, how apt Are they to dispute with God,
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and say, why doth hee deale thus and thus with us? and by this meanes they are so farre from mitigating, that they encrease his hand upon them:
and say, why does he deal thus and thus with us? and by this means they Are so Far from mitigating, that they increase his hand upon them:
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843
Nay, there bee those presumptuous ones that in argumentation will aske, why God elected some,
Nay, there be those presumptuous ones that in argumentation will ask, why God elected Some,
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and reprobated others? but take heed of this, is it not enough to knock at the doore,
and reprobated Others? but take heed of this, is it not enough to knock At the door,
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but wee must break it open? Who art thou O man, that repliest to thy Maker?
but we must break it open? Who art thou Oh man, that repliest to thy Maker?
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846
Secondly, let us alwayes bee perswaded of the justice of God in all his proceedings;
Secondly, let us always be persuaded of the Justice of God in all his proceedings;
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for though wee see not the reason, why hee doth this or that, yet there is good reason for it:
for though we see not the reason, why he does this or that, yet there is good reason for it:
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Voluntas Dei secreta sit, nunquam injusta; the cause why God punisheth, may bee hid, but it is never unjust: Voluntas Dei secreta sit, Never Unjust; the cause why God Punisheth, may be hid, but it is never unjust:
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Therefore when thy tumultuous flesh shall say with Rebeckah, Why am I thus? know that it is for thy excesse, thy Sabbath-breaking, thy hypocrisie, thy lewd conversation:
Therefore when thy tumultuous Flesh shall say with Rebekah, Why am I thus? know that it is for thy excess, thy Sabbath-breaking, thy hypocrisy, thy lewd Conversation:
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Therefore change thy note, and say with the Church, Mich. 7.9. I will beare the indignation of the Lord, because I have sinned against him:
Therefore change thy note, and say with the Church, Mich. 7.9. I will bear the Indignation of the Lord, Because I have sinned against him:
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I know it is a hard thing to suppresse the tumultuous thoughts which arise in men in times of trouble;
I know it is a hard thing to suppress the tumultuous thoughts which arise in men in times of trouble;
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but these must bee laboured agaist with all our power, for no man gets by contending with his Maker, but multiplies his stroaks:
but these must be laboured aghast with all our power, for no man gets by contending with his Maker, but multiplies his Strokes:
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853
Wee proceed now to the reason which hee gives for justifying God: [ for wee remaine yet escaped, as it is this day.
we proceed now to the reason which he gives for justifying God: [ for we remain yet escaped, as it is this day.
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854
] As if hee had said, thy goodnesse is demonstrate, hee that runnes may read it, thou hast been abundantly more mercifull to us,] As if he had said, thy Goodness is demonstrate, he that runs may read it, thou hast been abundantly more merciful to us,
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then to thousands of our brethren who perished in the captivity; for lo, we remain even to this day:
then to thousands of our brothers who perished in the captivity; for lo, we remain even to this day:
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That which I collect from hence is this. In generall judgements which God brings upon the World, there is still some escaping.
That which I collect from hence is this. In general Judgments which God brings upon the World, there is still Some escaping.
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When God sent the Deluge upon the world, Noah and his Family perished not;
When God sent the Deluge upon the world, Noah and his Family perished not;
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in the fiery shower which God rained on Sodom, and Gomorrah, Lot, and his Daughters perished not;
in the fiery shower which God reigned on Sodom, and Gomorrah, Lot, and his Daughters perished not;
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nay, a whole City (to wit Zoar ) is spared at Lots entreaty:
nay, a Whole city (to wit Zoar) is spared At Lots entreaty:
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When Pharaoh commanded all the male children of the Iewes to bee drowned, Moses was preserved:
When Pharaoh commanded all the male children of the Iewes to be drowned, Moses was preserved:
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and when Iericho was destroyed, Rahab and her Family were spared:
and when Jericho was destroyed, Rahab and her Family were spared:
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and when for Davids pride, seventy thousand were consumed by the Pestilence, many thousands in Israel escaped:
and when for Davids pride, seventy thousand were consumed by the Pestilence, many thousands in Israel escaped:
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and when the last great Plague was among us, thousands and ten thousands had their life for a prey.
and when the last great Plague was among us, thousands and ten thousands had their life for a prey.
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What is the ground of this? First, all Gods wayes are interveined with mercy.
What is the ground of this? First, all God's ways Are intervened with mercy.
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Secondly, God still spares some to bring them to repentance, that they may turn out of the crooked, into the straight path.
Secondly, God still spares Some to bring them to Repentance, that they may turn out of the crooked, into the straight path.
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Let me advise them that have tasted of Gods mercy in this way, never to forget it:
Let me Advice them that have tasted of God's mercy in this Way, never to forget it:
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and for this let me stirre up my own soule to prayse God with you:
and for this let me stir up my own soul to praise God with you:
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when my next neighbour was smitten dead, why was not I smitten also? it was only Gods mercy:
when my next neighbour was smitten dead, why was not I smitten also? it was only God's mercy:
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when some in the same house with us were infected, and died of the plague;
when Some in the same house with us were infected, and died of the plague;
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why were wee spared? it was of Gods meere mercy, and it ought to bee marvellous in our eyes.
why were we spared? it was of God's mere mercy, and it ought to be marvellous in our eyes.
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Secondly, let us bee farre from censuring any that dyed in the last visitation, as if they were greater sinners then others;
Secondly, let us be Far from censuring any that died in the last Visitation, as if they were greater Sinners then Others;
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farre bee it from us to bee of this wicked humour: for many a good soule went to Heaven then, and many a Cham was spared:
Far be it from us to be of this wicked humour: for many a good soul went to Heaven then, and many a Cham was spared:
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Wee are bound to praise him for our selves, for why did hee spare us? was it not that wee should bee better? Gods sparing men, is either to harden them, or to amend them;
we Are bound to praise him for our selves, for why did he spare us? was it not that we should be better? God's sparing men, is either to harden them, or to amend them;
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therefore, except wee repent, wee shall likewise perish.
Therefore, except we Repent, we shall likewise perish.
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The reason which hee gives on their part, is, that though God had spared them, [ yet they were before him in their trespasses:
The reason which he gives on their part, is, that though God had spared them, [ yet they were before him in their Trespasses:
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] as if hee had said, O Lord thou hast to the full performed thy counterpart with us,] as if he had said, Oh Lord thou hast to the full performed thy counterpart with us,
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but wee are yet in our sinnes, for wee are as bad or worse then wee were before.
but we Are yet in our Sins, for we Are as bad or Worse then we were before.
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Here take notice of thus much: What a fearefull judgement it is, not to profit by afflictions:
Here take notice of thus much: What a fearful judgement it is, not to profit by afflictions:
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It is that for which God finds great fault with his people in Deut. 29.2.3.4. his hand had been heavie upon their Enemies in their sight and view, yet they were never the better. So in lsa. 1.5. there the Lord saith to Israel, why should yee bee stricken any more? yee will revolt more and more:
It is that for which God finds great fault with his people in Deuteronomy 29.2.3.4. his hand had been heavy upon their Enemies in their sighed and view, yet they were never the better. So in lsa. 1.5. there the Lord Says to Israel, why should ye be stricken any more? ye will revolt more and more:
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The like also we see in Ierem. 12.13. They were sick and had no profit: The like also we see in Jeremiah 12.13. They were sick and had no profit:
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This was the sinne of Cain, hee was stigmatised for a wretch, yet hee was as wicked as hee was before:
This was the sin of Cain, he was stigmatised for a wretch, yet he was as wicked as he was before:
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It was also the sinne of Pharaoh, Ahab and Ahaz; they were all the worse for comming under the rod,
It was also the sin of Pharaoh, Ahab and Ahaz; they were all the Worse for coming under the rod,
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and are therefore branded by the spirit of God to all posterity.
and Are Therefore branded by the Spirit of God to all posterity.
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There is a great deale of difference between Gods afflicting the godly and the wicked, as may appeare Isa. 27.7.
There is a great deal of difference between God's afflicting the godly and the wicked, as may appear Isaiah 27.7.
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Hath hee smitten them, as hee smote those that smote him? What is the reason? the godly profit by affliction,Hath he smitten them, as he smote those that smote him? What is the reason? the godly profit by affliction,
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but the wicked are the worse for being afflicted:
but the wicked Are the Worse for being afflicted:
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Every thing works together for the best to Gods people, but every thing turnes into sinne to the wicked, according to that strange speech, Ierem. 4.11.
Every thing works together for the best to God's people, but every thing turns into sin to the wicked, according to that strange speech, Jeremiah 4.11.
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saith God, I will cause a dry wind of the high places in the wildernesse, to blow toward the Daughter of my people, not to fanne, nor to cleanse:
Says God, I will cause a dry wind of the high places in the Wilderness, to blow towards the Daughter of my people, not to fan, nor to cleanse:
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That is, I will bring a great judgement upon them, but such is their obstinacy, that they will not bee bettered by it.
That is, I will bring a great judgement upon them, but such is their obstinacy, that they will not be bettered by it.
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May wee not think without breach of charity, that this is the case of many in these dayes? Hath not the Lord punished some of you,
May we not think without breach of charity, that this is the case of many in these days? Hath not the Lord punished Some of you,
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for pride, excesse, adultery, oppression? and yet yee are as proud, excessive, lustfull, and oppressive as before:
for pride, excess, adultery, oppression? and yet ye Are as proud, excessive, lustful, and oppressive as before:
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What? doe you meane to out-brave God? doe you long to bee made the instances of his displeasure? beware of this,
What? do you mean to outbrave God? do you long to be made the instances of his displeasure? beware of this,
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for yee cannot provoke him, but to your own hurt.
for ye cannot provoke him, but to your own hurt.
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In the second place, let us labour to profit by affliction; (it is a lesson worth our learning,
In the second place, let us labour to profit by affliction; (it is a Lesson worth our learning,
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for affliction is not good in it selfe) and then we profit by it: First, when it urgeth us to examination and confession of our sinnes.
for affliction is not good in it self) and then we profit by it: First, when it urges us to examination and Confessi of our Sins.
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Secondly, when it works us to humiliation for our sinnes, when we have the melting heart of Iosiah, and the contrite heart of David. Thirdly,
Secondly, when it works us to humiliation for our Sins, when we have the melting heart of Josiah, and the contrite heart of David. Thirdly,
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when wee poure out our soules to God in prayer, when his chastning hand is on us,
when we pour out our Souls to God in prayer, when his chastening hand is on us,
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as the people of God did, Isa. 26.16.
as the people of God did, Isaiah 26.16.
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Lastly, when wee not only vow amendement of life in our affliction, but when wee reforme our wayes, Lastly, when we not only Voelli amendment of life in our affliction, but when we reform our ways,
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and so follow our vowes with endeavours:
and so follow our vows with endeavours:
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This is the true end of affliction, when like gold wee come purified out of the fire,
This is the true end of affliction, when like gold we come purified out of the fire,
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and when it is as a file to cleare us from our rust, and becomes a Bethesda, to cure us of our spirituall infirmities;
and when it is as a file to clear us from our rust, and becomes a Bethesda, to cure us of our spiritual infirmities;
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but when men are the worse for being afflicted, they may well expect a worse thing to befall them.
but when men Are the Worse for being afflicted, they may well expect a Worse thing to befall them.
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The last clause is, [ neither can wee stand before thee, because of this.
The last clause is, [ neither can we stand before thee, Because of this.
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] As if hee had said, wee cannot come before thee with any confidence, while wee bee in our sinnes unrepented of: which yeelds us this Observation.] As if he had said, we cannot come before thee with any confidence, while we be in our Sins unrepented of: which yields us this Observation.
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That man that comes before God in his sinnes without repentance, cannot come with any confidence or hope of mercy. In Prov. 28.13. mercy is promised to him that confesseth and forsaketh his sinnes, but wrath is pronounced against him that hideth them: That man that comes before God in his Sins without Repentance, cannot come with any confidence or hope of mercy. In Curae 28.13. mercy is promised to him that Confesses and Forsaketh his Sins, but wrath is pronounced against him that Hideth them:
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Such a man may come into the Courts of God;
Such a man may come into the Courts of God;
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such a man may offer sacrifice to God, but it is an abomination to him, Prov. 15.8. and hee tells such, in Isa. 1.15. When yee spread forth your hands, I will hide mine eyes from you;
such a man may offer sacrifice to God, but it is an abomination to him, Curae 15.8. and he tells such, in Isaiah 1.15. When ye spread forth your hands, I will hide mine eyes from you;
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yea, when yee make many prayers, I will not heare: Why s; o? your hands are full of bloud: yea, when ye make many Prayers, I will not hear: Why s; oh? your hands Are full of blood:
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And this is the meaning of those words in Iohn 9.31. [ God heareth not sinners:
And this is the meaning of those words in John 9.31. [ God hears not Sinners:
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] That is, not such as are obstinate and impenitent sinners. It should teach us to abhorre sinne; ] That is, not such as Are obstinate and impenitent Sinners. It should teach us to abhor sin;
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if we know a man to bee infected, wee will bee sure to avoid his company: if we know a man to be infected, we will be sure to avoid his company:
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and shall we not cast away sinne, which makes us unable to stand before God? Therefore abandon thy wicked lusts,
and shall we not cast away sin, which makes us unable to stand before God? Therefore abandon thy wicked Lustiest,
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and wash away all sinne by the teares of true repentance, and then in the name of God come into his Courts:
and wash away all sin by the tears of true Repentance, and then in the name of God come into his Courts:
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though thou canst not bee an innocent, yet come in penitence, and thou shalt finde that God is as well pleased with penitents as innocents.
though thou Canst not be an innocent, yet come in penitence, and thou shalt find that God is as well pleased with penitents as Innocents.
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And now that I have done with this Text;
And now that I have done with this Text;
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give mee leave to goe over the three verses againe by Application, and to spread them on you,
give me leave to go over the three Verses again by Application, and to spread them on you,
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as Elisha spread himselfe on the Shunamitish womans childe: wee have right to them all three;
as Elisha spread himself on the Shunammite woman's child: we have right to them all three;
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it is said in the first, that God punished them, but lesse then they deserved, and that he had delivered them:
it is said in the First, that God punished them, but less then they deserved, and that he had Delivered them:
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was not this our case five yeares since? for our sinnes God punished us, by turning our waters into bloud,
was not this our case five Years since? for our Sins God punished us, by turning our waters into blood,
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and hee punished us lesse then wee deserved;
and he punished us less then we deserved;
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but withall hee magnified his mercy towards us in taking that judgement off, the pestilence wholly from us in a short space.
but withal he magnified his mercy towards us in taking that judgement off, the pestilence wholly from us in a short Molle.
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Then for the next verse, did not wee say, as these Iewes, O Lord, now that thou hast delivered us,
Then for the next verse, did not we say, as these Iewes, Oh Lord, now that thou hast Delivered us,
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if wee shall returne to our sinnes againe, it shall bee just with thee to punish us most severely? Which of our soules did not say thus? And for the last verse, wee may say also with Ezra, Wee are before thee in our trespasses,
if we shall return to our Sins again, it shall be just with thee to Punish us most severely? Which of our Souls did not say thus? And for the last verse, we may say also with Ezra, we Are before thee in our Trespasses,
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therefore O Lord it may stand with thy justice utterly to consume us. Therefore Oh Lord it may stand with thy Justice utterly to consume us.
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(Beloved) I have ever been free and bold with you, and I will not now begin to discolour:
(beloved) I have ever been free and bold with you, and I will not now begin to discolour:
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Is not London as full of pride, excesse and adultery as ever? doth not sacriledge and usury keep as high a roome in the City as ever it did? Surely those sinnes must bee of a deep tincture, which all this scouring will not cleanse;
Is not London as full of pride, excess and adultery as ever? does not sacrilege and Usury keep as high a room in the city as ever it did? Surely those Sins must be of a deep tincture, which all this scouring will not cleanse;
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well, God hath begun with us againe, and hee shall bee just, if hee should not leave a man of us alive:
well, God hath begun with us again, and he shall be just, if he should not leave a man of us alive:
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What shall wee now doe? every man to his prayers, let every one amend one,
What shall we now do? every man to his Prayers, let every one amend one,
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and then all will bee amended: Let every one sweep his own doore, and the Street will soone bee cleansed.
and then all will be amended: Let every one sweep his own door, and the Street will soon be cleansed.
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Here wee bee now, but God only knowes whether wee shall have so much leave as to come into his house againe;
Here we be now, but God only knows whither we shall have so much leave as to come into his house again;
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while therefore wee have time, while the arro•es of God flie beyond us, and beside us, round about us,
while Therefore we have time, while the arro•es of God fly beyond us, and beside us, round about us,
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and yet not touch us, let us seek his face by true repentance;
and yet not touch us, let us seek his face by true Repentance;
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and I will bee bold to say, if hee finde us penitent, hee will remove his judgement:
and I will be bold to say, if he find us penitent, he will remove his judgement:
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but if wee stand before him still in our sinnes, no marvell then, that hee renew and encrease our plagues.
but if we stand before him still in our Sins, no marvel then, that he renew and increase our plagues.
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Sermon V. EZRA 10. Vers. 1.
Sermon V. EZRA 10. Vers. 1.
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Now when Ezra had prayed, and when hee had confessed, weeping and casting himselfe down before the house of God;
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God;
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there assembled unto him out of Israel, a very great Congregation of men, and women, and children:
there assembled unto him out of Israel, a very great Congregation of men, and women, and children:
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for the people wept very sore.
for the people wept very soar.
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THe former Chapter did set downe the humiliation of Ezra, this demonstrates the fruit and effect, that it produced:
THe former Chapter did Set down the humiliation of Ezra, this demonstrates the fruit and Effect, that it produced:
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when the people saw that hee was so affected and afflicted, and that not so much for his own sinnes,
when the people saw that he was so affected and afflicted, and that not so much for his own Sins,
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as for the sinnes of the people, they take it to heart; and first, there is a very great Assembly gathered together. Secondly, they weepe sore.
as for the Sins of the people, they take it to heart; and First, there is a very great Assembly gathered together. Secondly, they weep soar.
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Thirdly, one particular person, Shecaniah by name, confesseth the sinnes of the people. Fourthly, they conceive hope of remission.
Thirdly, one particular person, Shecaniah by name, Confesses the Sins of the people. Fourthly, they conceive hope of remission.
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Fifthly, they resolve to put away their strange Wives. Lastly, they put their late resolution into execution:
Fifthly, they resolve to put away their strange Wives. Lastly, they put their late resolution into execution:
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That which gives occasion to all these, is laid downe in the first words of the Chapter, which containes;
That which gives occasion to all these, is laid down in the First words of the Chapter, which contains;
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First, the actions of Ezra, and they bee two:
First, the actions of Ezra, and they be two:
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[ praying and weeping. ] Secondly, his manner of confessing, [ hee cast himselfe down before the house of the Lord: [ praying and weeping. ] Secondly, his manner of confessing, [ he cast himself down before the house of the Lord:
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] upon this followes the comming together of a great assembly of men, women and children.] upon this follows the coming together of a great assembly of men, women and children.
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We begin with his actions, and first for his praying, [ when Ezra had prayed.
We begin with his actions, and First for his praying, [ when Ezra had prayed.
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] As I told you in the former chapter, this good man was come from Babylon, with a great deale of comfort,] As I told you in the former chapter, this good man was come from Babylon, with a great deal of Comfort,
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and with a happy message of good newes to Israel; no sooner is hee come to Hierusalem, but he is welcommed with a sad relation, there is a complaint made to him that the Princes, Priests, Levites and people, had mingled themselves with the people of the land, doing according to their abominations:
and with a happy message of good news to Israel; no sooner is he come to Jerusalem, but he is welcomed with a sad Relation, there is a complaint made to him that the Princes, Priests, Levites and people, had mingled themselves with the people of the land, doing according to their abominations:
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Ezra hearing this, knowes no other way to appease Gods wrath, but by pouring out his soule to him in prayer;Ezra hearing this, knows no other Way to appease God's wrath, but by pouring out his soul to him in prayer;
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and if yee look into the sacred Scripture, yee shall finde, that this hath ever beene the practise of Gods people in time of affliction, they have still betaken themselves to prayer:
and if ye look into the sacred Scripture, ye shall find, that this hath ever been the practice of God's people in time of affliction, they have still betaken themselves to prayer:
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The commandement of God is for it, Psal. 50.15. Call upon mee in the day of trouble: So in Iames 5.13. Is any among you afflicted? let him pray.
The Commandment of God is for it, Psalm 50.15. Call upon me in the day of trouble: So in James 5.13. Is any among you afflicted? let him pray.
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And as God commanded it, so his children have practised it:
And as God commanded it, so his children have practised it:
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in almost all the pages of holy Writ, yee shall finde the Saints of God exercising prayer:
in almost all the pages of holy Writ, ye shall find the Saints of God exercising prayer:
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this was the weapon that Iacob took up, when hee expected nothing but hostility from his brother Esau; the Text saith, Hee prayed to the Lord to deliver him from the hand of Esau his brother, Gen. 32.11. This also was that which Moses took up, when that Pharaoh and his Host were at the heels of Israel, and the red Sea before them, he betook himselfe to God by prayer, Exod. 14.15.
this was the weapon that Iacob took up, when he expected nothing but hostility from his brother Esau; the Text Says, He prayed to the Lord to deliver him from the hand of Esau his brother, Gen. 32.11. This also was that which Moses took up, when that Pharaoh and his Host were At the heels of Israel, and the read Sea before them, he betook himself to God by prayer, Exod 14.15.
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And this was the weapon which hee used, when Israel conquered Amalek, Exod. 17.11, 12. How often doe wee finde David practised in this duty? as few of the Saints had more crosses,
And this was the weapon which he used, when Israel conquered Amalek, Exod 17.11, 12. How often do we find David practised in this duty? as few of the Saints had more Crosses,
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so none oftner in prayer then hee: This is that which the three Children make use of in the fiery Oven; Daniel in the Lyons Den;
so none oftener in prayer then he: This is that which the three Children make use of in the fiery Oven; daniel in the Lyons Den;
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and Ionah in the Whales belly: instances hereof are so obvious in the Scripture that I spare to name any more:
and Jonah in the Whale's belly: instances hereof Are so obvious in the Scripture that I spare to name any more:
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and from proving the point, I come to answer some Objections which are made against that which I have said, and they bee these.
and from proving the point, I come to answer Some Objections which Are made against that which I have said, and they be these.
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First, say some (being in affliction) God knowes our desires and wants before wee ask, what need wee then pray to him?
First, say Some (being in affliction) God knows our Desires and Wants before we ask, what need we then pray to him?
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I answer to this with Saint Ierome, we pray not to God, to acquaint him with what hee knowes not,
I answer to this with Saint Jerome, we pray not to God, to acquaint him with what he knows not,
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but that wee may the more incline him to mercy:
but that we may the more incline him to mercy:
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as that Father saith well, non narratores, sed oratores sumus, wee come not to informe him of what hee is ignorant,
as that Father Says well, non narratores, said Oratores sumus, we come not to inform him of what he is ignorant,
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but we are humble suters that hee may be facilitated unto mercy.
but we Are humble Suitors that he may be facilitated unto mercy.
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O but say they, God hath determined how it shall bee, and let mee poure out never so many prayers, it is impossible for mee either to hasten or fore-slow his pace.
Oh but say they, God hath determined how it shall be, and let me pour out never so many Prayers, it is impossible for me either to hasten or foreslow his pace.
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The Answer to this, shall bee that of Daniel, he knew by reading the Prophecy of Ieremiah, how long the captivity of Babylon should last,
The Answer to this, shall be that of daniel, he knew by reading the Prophecy of Jeremiah, how long the captivity of Babylon should last,
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yet hee addresses himselfe to God by prayer, Dan. 9.19. The Prophet knew, that as God had ordained the end, so also the meanes, and amongst those, prayer is the chiefe.
yet he Addresses himself to God by prayer, Dan. 9.19. The Prophet knew, that as God had ordained the end, so also the means, and among those, prayer is the chief.
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But thirdly, they reply and say, Why should we pray? are wee not commanded to be patient in tribulation?
But Thirdly, they reply and say, Why should we pray? Are we not commanded to be patient in tribulation?
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I answer, these two bee not incompatible:
I answer, these two bee not incompatible:
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as for instance, David was as patient a man as ever lived, as we may see 2 Sam. 15.26. where he saith, If the Lord have no delight in mee, behold here am I, let him doe to me as seemeth good unto him:
as for instance, David was as patient a man as ever lived, as we may see 2 Sam. 15.26. where he Says, If the Lord have no delight in me, behold Here am I, let him do to me as seems good unto him:
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and yet David was frequent in prayer to God:
and yet David was frequent in prayer to God:
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the like wee see in our blessed Lord and Saviour, who is an example without exception, all the world knowes that hee was patient to the death,
the like we see in our blessed Lord and Saviour, who is an Exampl without exception, all the world knows that he was patient to the death,
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yet hee prayed, Father if it be thy will, let this cup passe from mee:
yet he prayed, Father if it be thy will, let this cup pass from me:
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it is true, a man must bee patient when Gods hand is upon him, and not have so much as the least rising thought against God;
it is true, a man must be patient when God's hand is upon him, and not have so much as the least rising Thought against God;
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but yet hee may at the same time, without offence, implore God to have mercy upon him.
but yet he may At the same time, without offence, implore God to have mercy upon him.
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If it bee thus, it meets with those that wave this course, who being in affliction seek not to God:
If it be thus, it meets with those that wave this course, who being in affliction seek not to God:
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Ahaziah goes to the god of Ekron, and Saul to the Witch at Endor; and a company among us in time of trouble, seek to Negromancers and Wizards, which is no other,Ahaziah Goes to the god of Ekron, and Saul to the Witch At Endor; and a company among us in time of trouble, seek to Negromancers and Wizards, which is no other,
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then to cast out the Devill by Belzebub: to such I say ▪ as the Prophet Elijah said to the Messengers of Ahaziah, is it because there is no God in Israel, that yee goe to enquire of Baalzebub the God of Ekron? cannot God help yee,
then to cast out the devil by Belzebub: to such I say ▪ as the Prophet Elijah said to the Messengers of Ahaziah, is it Because there is no God in Israel, that ye go to inquire of Baalzebub the God of Ekron? cannot God help ye,
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but you must goe to such as these? This is the highest degree of irreligion, even meere Atheisme.
but you must go to such as these? This is the highest degree of irreligion, even mere Atheism.
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Secondly, it meets with others who are sullen and pettish when Gods hand is upon them;
Secondly, it meets with Others who Are sullen and pettish when God's hand is upon them;
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they are so sensible of the stroak, that it drives all piety out of them; they had rather sullenly die, then seriously pray unto God for ease and release;
they Are so sensible of the stroke, that it drives all piety out of them; they had rather sullenly die, then seriously pray unto God for ease and release;
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but let these know and bee assured, that God will either bend or break them.
but let these know and be assured, that God will either bend or break them.
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In the second place, whensoever the hand of God is upon us, let us in the first place addresse our selves to God by prayer,
In the second place, whensoever the hand of God is upon us, let us in the First place address our selves to God by prayer,
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and to this end remember these things: First, pray sensibly, be sensible of what thou suff•rest;
and to this end Remember these things: First, pray sensibly, be sensible of what thou suff•rest;
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God loves not that men should bee as so many Stoicks, insensible of what they suffer;
God loves not that men should be as so many Stoics, insensible of what they suffer;
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nay, hee hates indolence, and finds fault with them for it, in Ierem. 5.3. Because they grieved not, though hee had stricken them.
nay, he hates indolence, and finds fault with them for it, in Jeremiah 5.3. Because they grieved not, though he had stricken them.
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Secondly, a man must pray, as feelingly, so fervently; saith Iames, the prayer of a righteous man availes much,
Secondly, a man must pray, as feelingly, so fervently; Says James, the prayer of a righteous man avails much,
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if it bee fe•vent, Iam. 5.15. Moses his prayer is called a cry, Exod. 14.15. and Iacob is said to wrastle with God, Genes. 32.24. which was by prayer and supplication, as is evident in Hosea 12.4. and Saint Paul desires some to whom hee wrote, to strive with him by prayer to God:
if it be fe•vent, Iam. 5.15. Moses his prayer is called a cry, Exod 14.15. and Iacob is said to wrestle with God, Genesis. 32.24. which was by prayer and supplication, as is evident in Hosea 12.4. and Saint Paul Desires Some to whom he wrote, to strive with him by prayer to God:
cs pn31 vbb j, np1 crd. np1 po31 n1 vbz vvn dt vvb, np1 crd. cc np1 vbz vvn p-acp vvi p-acp np1, np1. crd. r-crq vbds p-acp n1 cc n1, c-acp vbz j p-acp np1 crd. cc n1 np1 vvz d p-acp ro-crq pns31 vvd, pc-acp vvi p-acp pno31 p-acp n1 p-acp np1:
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Augustine saith, this was the reason why the Egyptian Monkes made short prayers, lest they should lose their fervency by praying long:Augustine Says, this was the reason why the Egyptian Monks made short Prayers, lest they should loose their fervency by praying long:
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And here under this will come in, intention in prayer, which is when a man minds what hee prayes;
And Here under this will come in, intention in prayer, which is when a man minds what he prays;
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and though Bellarmine say, that a vertuall intention is enough, without an actuall;
and though Bellarmine say, that a virtual intention is enough, without an actual;
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yet Gregory, and I, ask him or any such, this question, why seeks he to bee heard of God,
yet Gregory, and I, ask him or any such, this question, why seeks he to be herd of God,
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when hee heares not himselfe? when a man doth perfunctorily slubber over his prayers,
when he hears not himself? when a man does perfunctorily slubber over his Prayers,
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how should hee look for a comfortable return of his petitions? the bullet can flie no further then the quantity of powder, wherewith the piece was charged, can carry it:
how should he look for a comfortable return of his petitions? the bullet can fly no further then the quantity of powder, wherewith the piece was charged, can carry it:
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and it is impossible our prayers should reach heaven, unlesse fervency goe along with them.
and it is impossible our Prayers should reach heaven, unless fervency go along with them.
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Thirdly, we must pray faithfully, that is, believing wee shall receive what wee implore God for,
Thirdly, we must pray faithfully, that is, believing we shall receive what we implore God for,
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if it bee according to his will: saith S. Iames, Iam. 1.5.6.7.
if it be according to his will: Says S. James, Iam. 1.5.6.7.
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If any of you lack wisedome, let him ask of God, that giveth to all men liberally, If any of you lack Wisdom, let him ask of God, that gives to all men liberally,
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and it shall be given him:
and it shall be given him:
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but let him ask in faith, nothing wavering, for he that wavereth, is like a wave of the Sea, driven with the winde and tossed:
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:
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neither let that man think, that he shall receive any thing of the Lord: And in Chap. 5. 1•. The prayer of faith shall save the sick, and the Lord shall raise him up:
neither let that man think, that he shall receive any thing of the Lord: And in Chap. 5. 1•. The prayer of faith shall save the sick, and the Lord shall raise him up:
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and if hee have committed sinnes they shall bee forgiven him. and if he have committed Sins they shall be forgiven him.
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Fourthly, wee must pray constantly; this is that which our Saviour commends to us from the importunity of the poore women, who would not cease troubling the unjust Iudge, till hee had granted her request and done her justice:
Fourthly, we must pray constantly; this is that which our Saviour commends to us from the importunity of the poor women, who would not cease troubling the unjust Judge, till he had granted her request and done her Justice:
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this also is that which the Apostle Paul meanes, when hee saith, continue in prayer, Colos. 4.2.
this also is that which the Apostle Paul means, when he Says, continue in prayer, Colos 4.2.
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to wit, that men should bee importunate with God in prayer, and if any man think it ill manners to be sollicitous in pressing God by prayer, Gregory tels him, it is a good violence,
to wit, that men should be importunate with God in prayer, and if any man think it ill manners to be solicitous in pressing God by prayer, Gregory tells him, it is a good violence,
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and affects God, who loves that his servants should take the Kingdome of heaven by force.
and affects God, who loves that his Servants should take the Kingdom of heaven by force.
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Further, there be two other things to be observed in our prayers; First, Wee must aime at the glory of God in all the prayers wee make:
Further, there be two other things to be observed in our Prayers; First, we must aim At the glory of God in all the Prayers we make:
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This our blessed Lord teacheth us in that absolute forme of prayer, which hee hath left us, the first petition whereof is, [ hallowed by thy name.
This our blessed Lord Teaches us in that absolute Form of prayer, which he hath left us, the First petition whereof is, [ hallowed by thy name.
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] The glory of God must be preferred before all things;] The glory of God must be preferred before all things;
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yea, before the salvation of our soules, as we see in the examples of Moses and Paul, who chose rather to have their names rased out of Gods book,
yea, before the salvation of our Souls, as we see in the Examples of Moses and Paul, who chosen rather to have their names rased out of God's book,
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then that hee should lose his glory in the salvation of his people.
then that he should loose his glory in the salvation of his people.
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Therefore when a man is in affliction, hee ought to pray to God to deliver him,
Therefore when a man is in affliction, he ought to pray to God to deliver him,
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but for this end, that hee may live to glorifie him:
but for this end, that he may live to Glorify him:
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This was the end of good Hezekiahs request, when God sent him word by Isaiah that hee had added fifteene yeares to his life, saith hee, What is the signe that I shall goe up to the house of the Lord? Isa. 38.22. as if hee desired health upon no other condition, but that hee might glorifie God in his Sanctuary.
This was the end of good Hezekiah's request, when God sent him word by Isaiah that he had added fifteene Years to his life, Says he, What is the Signen that I shall go up to the house of the Lord? Isaiah 38.22. as if he desired health upon no other condition, but that he might Glorify God in his Sanctuary.
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Secondly, a man must so pray to God, that withall hee use meanes to accomplish his desires:
Secondly, a man must so pray to God, that withal he use means to accomplish his Desires:
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This is the advise of Solomon, Prov. 2.3.4.5. If thou cryest after knowledge, and liftest up thy voice for understanding:
This is the Advice of Solomon, Curae 2.3.4.5. If thou Christ After knowledge, and liftest up thy voice for understanding:
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if thou seekest her as silver, and searchest for her as for hid Treasures; then shalt thou understand the feare of the Lord, and finde the knowledge of God: if thou Seekest her as silver, and searchest for her as for hid Treasures; then shalt thou understand the Fear of the Lord, and find the knowledge of God:
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There yee see that crying and calling, seeking and searching, must goe together:
There ye see that crying and calling, seeking and searching, must go together:
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and in vaine dost thou pray to God, if thou follow not thy prayers with thy endeavours,
and in vain dost thou pray to God, if thou follow not thy Prayers with thy endeavours,
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for the attaining of that for which thou art a petitioner:
for the attaining of that for which thou art a petitioner:
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as for example, thou prayest to be delivered from thy filthy excesse, but unlesse thou strive to forsake it, thou wilt never bee rid of that filthy vice:
as for Exampl, thou Prayest to be Delivered from thy filthy excess, but unless thou strive to forsake it, thou wilt never be rid of that filthy vice:
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to doe otherwise is to bee like the man in the Apologue, who when his Cart stuck in the mire, prayed to Hercules for help,
to do otherwise is to be like the man in the Apologue, who when his Cart stuck in the mire, prayed to Hercules for help,
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but never set to his shoulder to lift it out.
but never Set to his shoulder to lift it out.
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If wee lay the men of these dayes to this square, wee shall finde them to fall very short of what wee have said;
If we lay the men of these days to this square, we shall find them to fallen very short of what we have said;
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doe the pray sensibly? Alas, when they pray, their hearts like Nabals, bee as dead in them as stones.
do the prey sensibly? Alas, when they pray, their hearts like Nabal's, be as dead in them as stones.
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Secondly, doe the pray fervently? alas no, for their prayers bee even keycold.
Secondly, do the prey fervently? alas no, for their Prayers be even keycold.
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Thirdly, pray they constantly? O no, they desist and are soone weary, they would have God presently to heare them,
Thirdly, pray they constantly? O no, they desist and Are soon weary, they would have God presently to hear them,
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but they will not stay his leasure.
but they will not stay his leisure.
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Fourthly, doe they pray in faith? Alas, they have no promises to lay hold on.
Fourthly, do they pray in faith? Alas, they have no promises to lay hold on.
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Againe, doe men ayme at Gods glory in their prayers? And doe they use the meanes to accomplish their prayers? I am perswaded these bee things scarse thought of, much lesse practised, but by a few:
Again, do men aim At God's glory in their Prayers? And do they use the means to accomplish their Prayers? I am persuaded these be things scarce Thought of, much less practised, but by a few:
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well, let us observe the true properties of supplication, and wee shall finde to our comfort, that hee is a God hearing prayers,
well, let us observe the true properties of supplication, and we shall find to our Comfort, that he is a God hearing Prayers,
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and if hee please not to give us the very individuall things which we beg of him,
and if he please not to give us the very Individu things which we beg of him,
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yet wee shall have something that is as good or better for us, so as hee shall bee glorified and wee comforted:
yet we shall have something that is as good or better for us, so as he shall be glorified and we comforted:
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So much for Ezra his first act.
So much for Ezra his First act.
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The second act performed by him is his confession, the Text saith, [ when hee had confessed.
The second act performed by him is his Confessi, the Text Says, [ when he had confessed.
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] Augustine saith, confession is twofold, confessio laudis, a confession of prayse, and confessio fraudis, a confession of sinne: ] Augustine Says, Confessi is twofold, confessio laudis, a Confessi of praise, and confessio fraudis, a Confessi of sin:
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First, there is confessio laudis, a confession of prayse, such was that of our Saviour Christ, in Matth. 11.25.
First, there is confessio laudis, a Confessi of praise, such was that of our Saviour christ, in Matthew 11.25.
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1040
I thank thee O Father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, I thank thee Oh Father Lord of heaven and earth, Because thou hast hid these things from the wise and prudent,
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and hast revealed them to babes. and hast revealed them to babes.
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1042
The second is, confessio fraudis, the confession of a mans sinne, and this is either publike or private:
The second is, confessio fraudis, the Confessi of a men sin, and this is either public or private:
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First, publike, when the Minister goes before in confessing sinne, and all the people follow after him;
First, public, when the Minister Goes before in confessing sin, and all the people follow After him;
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this is the custome of our and all reformed Churches.
this is the custom of our and all reformed Churches.
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1045
Secondly, there is a private confession, and that is of a particular man, and this is fourefold;
Secondly, there is a private Confessi, and that is of a particular man, and this is fourfold;
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First, when hee confesses his sinne to God, as did David, Psal. 32.5. saith hee, I confessed my sinne unto the Lord, and my iniquity I have not hid.
First, when he Confesses his sin to God, as did David, Psalm 32.5. Says he, I confessed my sin unto the Lord, and my iniquity I have not hid.
ord, c-crq pns31 vvz po31 n1 p-acp np1, c-acp vdd np1, np1 crd. vvz pns31, pns11 vvd po11 n1 p-acp dt n1, cc po11 n1 pns11 vhb xx vvn.
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Secondly ▪ when a man confesseth his sinne to the whole Church, this was that which the incestuous Corinthian was driven unto.
Secondly ▪ when a man Confesses his sin to the Whole Church, this was that which the incestuous Corinthian was driven unto.
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1048
Thirdly, it is to the Minister in private, and such was that of the people to Iohn Baptist, Matth. 3.6. It is said, they were baptized of him in Iordan, confessing their sinnes:
Thirdly, it is to the Minister in private, and such was that of the people to John Baptist, Matthew 3.6. It is said, they were baptised of him in Iordan, confessing their Sins:
ord, pn31 vbz p-acp dt n1 p-acp j, cc d vbds d pp-f dt n1 p-acp np1 np1, np1 crd. pn31 vbz vvn, pns32 vbdr vvn pp-f pno31 p-acp np1, vvg po32 n2:
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such also was that of David to Nathan, 2 Sam. 12.13. Lastly, it is to a mans neighbour or brother, as when a man that hath offended his brother goes and confesses his fault, desiring him to bee reconciled to him.
such also was that of David to Nathan, 2 Sam. 12.13. Lastly, it is to a men neighbour or brother, as when a man that hath offended his brother Goes and Confesses his fault, desiring him to be reconciled to him.
d av vbds d pp-f np1 p-acp np1, crd np1 crd. ord, pn31 vbz p-acp dt ng1 n1 cc n1, c-acp c-crq dt n1 cst vhz vvn po31 n1 vvz cc vvz po31 n1, vvg pno31 pc-acp vbi vvn p-acp pno31.
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This is that which our blessed Saviour aymes at, Matth. 5.24.25. and which S. Iames meaneth, Iam. 5.16.
This is that which our blessed Saviour aims At, Matthew 5.24.25. and which S. James means, Iam. 5.16.
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Now for confession, whether publike or private, first, it is that which is commanded:
Now for Confessi, whither public or private, First, it is that which is commanded:
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Look into Numb. 5 7. See what God saith there, When a man or a woman shall commit any sin, Look into Numb. 5 7. See what God Says there, When a man or a woman shall commit any since,
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and doe a trespasse against the Lord, and that person bee guilty: then they shall confesse their sinne which they have done. and do a trespass against the Lord, and that person be guilty: then they shall confess their sin which they have done.
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Secondly, forgivenesse is promised to those that doe confesse their sinnes, Prov. 28.13. Whoso confesseth his sinnes shall have mercy. And in 1 Iohn 1.9.
Secondly, forgiveness is promised to those that do confess their Sins, Curae 28.13. Whoso Confesses his Sins shall have mercy. And in 1 John 1.9.
ord, n1 vbz vvn p-acp d cst vdb vvi po32 n2, np1 crd. r-crq vvz po31 n2 vmb vhi n1. cc p-acp crd np1 crd.
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If wee confesse our sinnes, he is faithfull and just to forgive us our sinnes, and to cleanse us from all iniquity. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all iniquity.
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Thirdly, wee have examples of holy penitents going before us in this way; as David, Nehemiah, Daniel, the Prodigall, and those Converts in Acts 19.18. The Text saith, They confessed, and shewed their works: This confession standeth;
Thirdly, we have Examples of holy penitents going before us in this Way; as David, Nehemiah, daniel, the Prodigal, and those Converts in Acts 19.18. The Text Says, They confessed, and showed their works: This Confessi Stands;
ord, pns12 vhb n2 pp-f j n2-jn vvg p-acp pno12 p-acp d n1; c-acp np1, np1, np1, dt n-jn, cc d vvz p-acp n2 crd. dt n1 vvz, pns32 vvd, cc vvd po32 n2: d n1 vvz;
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First, in accusing our selves for our sinnes in generall: but more especially for our particular sinnes;
First, in accusing our selves for our Sins in general: but more especially for our particular Sins;
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thus did David, 2 Sam. 12. hee accused himselfe for his adultery and murder:
thus did David, 2 Sam. 12. he accused himself for his adultery and murder:
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and in like manner, Paul that chosen vessell accuses himselfe of being a blasphemer and a persecuter; and in like manner, Paul that chosen vessel accuses himself of being a blasphemer and a Persecutor;
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yea, the chiefe of sinners, 1 Tim. 1.13.15.
yea, the chief of Sinners, 1 Tim. 1.13.15.
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1061
Secondly, it stands in a mans judging himselfe, when hee passeth the sentence of condemnation against himselfe:
Secondly, it Stands in a men judging himself, when he passes the sentence of condemnation against himself:
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Thus did David, he confesses that hee had done wickedly, 2 Sam. 24.17. and Daniel acknowledgeth that to him and his people belonged nothing but shame:
Thus did David, he Confesses that he had done wickedly, 2 Sam. 24.17. and daniel acknowledgeth that to him and his people belonged nothing but shame:
av vdd np1, pns31 vvz cst pns31 vhd vdn av-j, crd np1 crd. cc np1 vvz cst p-acp pno31 cc po31 n1 vvd pix cc-acp n1:
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This is to judge a mans selfe, which if men doe, they shall save God a labour,
This is to judge a men self, which if men do, they shall save God a labour,
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for hee that judgeth himselfe, shall eseape the judgement of the Lord.
for he that Judgeth himself, shall eseape the judgement of the Lord.
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I desire you to practise this second act of Ezra; doe not only pray unto God, but likewise confesse your sinnes unto him;
I desire you to practise this second act of Ezra; do not only pray unto God, but likewise confess your Sins unto him;
pns11 vvb pn22 pc-acp vvi d ord n1 pp-f np1; vdb xx av-j vvi p-acp np1, p-acp av vvb po22 n2 p-acp pno31;
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1066
I doe not charge on you that kinde of confession which our Adversaries of the Church of Rome charge upon their people: they tye a man;
I do not charge on you that kind of Confessi which our Adversaries of the Church of Room charge upon their people: they tie a man;
pns11 vdb xx vvi p-acp pn22 d n1 pp-f n1 r-crq po12 n2 pp-f dt n1 pp-f vvb vvb p-acp po32 n1: pns32 vvb dt n1;
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1067
First, to a particular enumeration and confession of all his sinnes to the Priest. Secondly, they say, if men doe not particularly confesse their sinnes, they cannot obtaine pardon.
First, to a particular enumeration and Confessi of all his Sins to the Priest. Secondly, they say, if men do not particularly confess their Sins, they cannot obtain pardon.
ord, p-acp dt j n1 cc n1 pp-f d po31 n2 p-acp dt n1. ord, pns32 vvb, cs n2 vdb xx av-j vvi po32 n2, pns32 vmbx vvi n1.
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But thirdly, if a man shall doe so, then hee deserves to bee pardoned. But wee are against them on these grounds.
But Thirdly, if a man shall do so, then he deserves to be pardoned. But we Are against them on these grounds.
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1069
First, there is no precept in the Word of God, which commands a man to make a particular enumeration and confession of his sins to the Priest.
First, there is no precept in the Word of God, which commands a man to make a particular enumeration and Confessi of his Sins to the Priest.
ord, a-acp vbz dx n1 p-acp dt n1 pp-f np1, r-crq vvz dt n1 pc-acp vvi dt j n1 cc n1 pp-f po31 n2 p-acp dt n1.
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1070
Secondly, there is no promise to encourage us to doe it Thirdly, there is no example for it in the whole Book of God.
Secondly, there is no promise to encourage us to do it Thirdly, there is no Exampl for it in the Whole Book of God.
ord, a-acp vbz dx n1 pc-acp vvi pno12 pc-acp vdi pn31 ord, a-acp vbz dx n1 p-acp pn31 p-acp dt j-jn n1 pp-f np1.
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1071
Nay, I will prove that without this particular enumeration of sinnes, remission hath been granted,
Nay, I will prove that without this particular enumeration of Sins, remission hath been granted,
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as to the woman which was a sinner in the City, Christ pronounceth her pardoned without a particular enumeration of her sinnes, Luk. 7.48. and thus hee pardoned Zaccheus, who only made a generall confession of his sinnes, and obtained remission.
as to the woman which was a sinner in the city, christ pronounceth her pardoned without a particular enumeration of her Sins, Luk. 7.48. and thus he pardoned Zacchaeus, who only made a general Confessi of his Sins, and obtained remission.
c-acp p-acp dt n1 r-crq vbds dt n1 p-acp dt n1, np1 vvz pno31 vvn p-acp dt j n1 pp-f po31 n2, np1 crd. cc av pns31 vvd np1, r-crq av-j vvd dt j n1 pp-f po31 n2, cc vvd n1.
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Secondly, wee oppose them herein on this ground, because they charge that on people which is impossible, for as David saith, Psal. 19.12. who can understand his faults? and yet hee was better skilled in this kinde of Arithmetick then any Romanist:
Secondly, we oppose them herein on this ground, Because they charge that on people which is impossible, for as David Says, Psalm 19.12. who can understand his Faults? and yet he was better skilled in this kind of Arithmetic then any Romanist:
ord, pns12 vvb pno32 av p-acp d n1, c-acp pns32 vvb cst p-acp n1 r-crq vbz j, p-acp c-acp np1 vvz, np1 crd. q-crq vmb vvi po31 n2? cc av pns31 vbds av-jc vvn p-acp d n1 pp-f n1 av d np1:
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and if he could not reckon his sinnes, no man else can.
and if he could not reckon his Sins, no man Else can.
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1075
Our sinnes are as the sands upon the Sea-shore for multitude, which no mortall wight can number:
Our Sins Are as the sands upon the Seashore for multitude, which no Mortal wight can number:
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And saith Solomon, the just man falls seven times a day, Prov. 24.16. Therefore it is impossible for any man to confesse all his sinnes particularly.
And Says Solomon, the just man falls seven times a day, Curae 24.16. Therefore it is impossible for any man to confess all his Sins particularly.
cc vvz np1, dt j n1 vvz crd n2 dt n1, np1 crd. av pn31 vbz j p-acp d n1 pc-acp vvi d po31 n2 av-jn.
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1077
Thirdly, this is the wrack of the soule, for such a man goes away without any plenary remission of his sinnes;
Thirdly, this is the wrack of the soul, for such a man Goes away without any plenary remission of his Sins;
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for if it bee so, that hee that meanes to obtaine pardon must make a particular enumeration of all his sinnes,
for if it be so, that he that means to obtain pardon must make a particular enumeration of all his Sins,
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then it is certaine that hee must goe away without remission, because it is impossible to confesse all his sinnes particularly.
then it is certain that he must go away without remission, Because it is impossible to confess all his Sins particularly.
cs pn31 vbz j cst pns31 vmb vvi av p-acp n1, c-acp pn31 vbz j pc-acp vvi d po31 n2 av-jn.
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Lastly, this is that which the primitive Christians knew not: it was a yoake too heavie for them to beare;
Lastly, this is that which the primitive Christians knew not: it was a yoke too heavy for them to bear;
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and one of their own saith, Tertullian never knew any particular confession, but to the Church.
and one of their own Says, Tertullian never knew any particular Confessi, but to the Church.
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Again, when it grew up in after-times, it was put down wisely;
Again, when it grew up in Aftertimes, it was put down wisely;
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For when a Bishop of Constantinople perceived that a Priest under pretence of confession, did with Eli his Sonnes abuse a woman at the doore of the sanctuary, hee presently put it down.
For when a Bishop of Constantinople perceived that a Priest under pretence of Confessi, did with Eli his Sons abuse a woman At the door of the sanctuary, he presently put it down.
c-acp c-crq dt n1 pp-f np1 vvd cst dt n1 p-acp n1 pp-f n1, vdd p-acp np1 po31 n2 vvi dt n1 p-acp dt n1 pp-f dt n1, pns31 av-j vvd pn31 a-acp.
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Againe, they of Rome make it the picklock of Kingdomes, for by this particular confession, they unlock all the secrets of Princes I charge not this on people,
Again, they of Room make it the picklock of Kingdoms, for by this particular Confessi, they unlock all the secrets of Princes I charge not this on people,
av, pns32 pp-f vvb vvi pn31 dt n1 pp-f n2, p-acp p-acp d j n1, pns32 vvb d dt n2-jn pp-f n2 pns11 vvb xx d p-acp n1,
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but I wish them to acknowledge their sinnes in the presence of God:
but I wish them to acknowledge their Sins in the presence of God:
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Neither is this so easie as most men think it to bee, for since our fall wee are so prone to conceale our sinnes, that if there bee but one bush in Paradise, wee will finde it to hide our selves in;
Neither is this so easy as most men think it to be, for since our fallen we Are so prove to conceal our Sins, that if there be but one bush in Paradise, we will find it to hide our selves in;
av-dx vbz d av j c-acp ds n2 vvb pn31 pc-acp vbi, c-acp c-acp po12 n1 pns12 vbr av j pc-acp vvi po12 n2, cst cs pc-acp vbi p-acp crd n1 p-acp n1, pns12 vmb vvi pn31 pc-acp vvi po12 n2 p-acp;
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but let us not hide our sins as Adam hid himselfe, but let us with the prodigall confesse them,
but let us not hide our Sins as Adam hid himself, but let us with the prodigal confess them,
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and that is the way to have them pardoned:
and that is the Way to have them pardoned:
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But some will demaund and say, how shall we confesse our sins? To this I answer;
But Some will demand and say, how shall we confess our Sins? To this I answer;
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First, wee must confesse them, with shame, thus did Iob, Iob 42.6. I abhorre my selfe and repent in dust and ashes.
First, we must confess them, with shame, thus did Job, Job 42.6. I abhor my self and Repent in dust and Ashes.
ord, pns12 vmb vvi pno32, p-acp n1, av vdd np1, np1 crd. pns11 vvb po11 n1 cc vvi p-acp n1 cc n2.
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And thus did the poore Publican, he confesseth that hee was not worthy to lift up his eyes unto Heaven.
And thus did the poor Publican, he Confesses that he was not worthy to lift up his eyes unto Heaven.
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Thus also did the woman which was a sinner in the City, shee was so full of shame for her sinnes, that shee dares not come before our Saviour,
Thus also did the woman which was a sinner in the city, she was so full of shame for her Sins, that she dares not come before our Saviour,
av av vdd dt n1 r-crq vbds dt n1 p-acp dt n1, pns31 vbds av j pp-f n1 p-acp po31 n2, cst pns31 vvz xx vvi p-acp po12 n1,
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but comes behinde his back as hee sat at meat, and washed his feet with her teares.
but comes behind his back as he sat At meat, and washed his feet with her tears.
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Secondly, wee must doe it ingenuously, it must not bee extorted from us as it was from Achan, but wee must willingly confesse our iniquities.
Secondly, we must do it ingenuously, it must not be extorted from us as it was from achan, but we must willingly confess our iniquities.
ord, pns12 vmb vdi pn31 av-j, pn31 vmb xx vbi j-vvn p-acp pno12 p-acp pn31 vbds p-acp np1, p-acp pns12 vmb av-j vvi po12 n2.
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Thirdly, wee must doe it with sorrow and contrition of soule.
Thirdly, we must do it with sorrow and contrition of soul.
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1096
Fourthly, with anger. Fifthly, with honest hearts, that is, with an assured purpose to leave our impieties:
Fourthly, with anger. Fifthly, with honest hearts, that is, with an assured purpose to leave our impieties:
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therefore it is said, Prov. 28.13. Hee that confesseth and forsaketh his sinnes, shall finde mercy.
Therefore it is said, Curae 28.13. He that Confesses and Forsaketh his Sins, shall find mercy.
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Lastly, wee must confesse our sinnes fully; there must bee no retaining, excusing or extenuating of sinne,
Lastly, we must confess our Sins Fully; there must be no retaining, excusing or extenuating of sin,
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for God knowes the depth of our deceitfull hearts:
for God knows the depth of our deceitful hearts:
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yee know how it is with a begger, if hee have one soare worse then another, hee will bee sute to lay that open, that hee may move passengers to commiseration;
ye know how it is with a beggar, if he have one soar Worse then Another, he will be suit to lay that open, that he may move passengers to commiseration;
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So wee should not only confesse our lesser, but our grosse iniquities, which is the next way to have God mercifull to us:
So we should not only confess our lesser, but our gross iniquities, which is the next Way to have God merciful to us:
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Alas, what will it availe us to keep one Achan? when that one is enough to trouble a whole Host;
Alas, what will it avail us to keep one achan? when that one is enough to trouble a Whole Host;
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what shall wee gaine by reserving one Ionah, when that one will hazard the losse of the ship,
what shall we gain by reserving one Jonah, when that one will hazard the loss of the ship,
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and the lives of all them that saile in it? Let us therefore confesse our sinnes according to the manner prescribed,
and the lives of all them that sail in it? Let us Therefore confess our Sins according to the manner prescribed,
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and then wee may bee confident, that God will forgive our iniquities, and blot out all our offences.
and then we may be confident, that God will forgive our iniquities, and blot out all our offences.
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Wee come now to the manner of Ezra his confession, laid down in these words, [ weeping, and casting himselfe down before the house of the Lord.
we come now to the manner of Ezra his Confessi, laid down in these words, [ weeping, and casting himself down before the house of the Lord.
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] The first thing in it, is [ his weeping ] and this hath ever been an usuall concomitant of prayer.] The First thing in it, is [ his weeping ] and this hath ever been an usual concomitant of prayer.
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See it in David, Psal. 6.6. I am weary with my groaning, all the night make I my bed to swimme, See it in David, Psalm 6.6. I am weary with my groaning, all the night make I my Bed to swim,
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and water my couch with my teares. Mark, hee made his prayer to God, and teares went along with it.and water my couch with my tears. Mark, he made his prayer to God, and tears went along with it.
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The like wee see in the same Prophet, Psal. 42.3. My teares have been my meat day and night, while they continually say unto mee, Where is thy God? The like wee see in the sinner in the City, Luk. 7.38. and wee see it in Ezra in our Text, hee not only prayes but weepes.
The like we see in the same Prophet, Psalm 42.3. My tears have been my meat day and night, while they continually say unto me, Where is thy God? The like we see in the sinner in the city, Luk. 7.38. and we see it in Ezra in our Text, he not only prays but weeps.
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And there is great reason, why wee should weep in regard of sinne: First, because of the great good that sin deprives us of;
And there is great reason, why we should weep in regard of sin: First, Because of the great good that since deprives us of;
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we are apt to grieve for the losse of a father, a wife, or a child,
we Are apt to grieve for the loss of a father, a wife, or a child,
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but what great cause have we to mourne especially for our sinnes? though wee lose our friends by death,
but what great cause have we to mourn especially for our Sins? though we loose our Friends by death,
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yet wee may meet them againe in the Kingdome of Heaven, if wee live and die in Gods feare:
yet we may meet them again in the Kingdom of Heaven, if we live and die in God's Fear:
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but if we mourn not for sinne, wee shall never see the face of God to our comfort.
but if we mourn not for sin, we shall never see the face of God to our Comfort.
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Micha like a foolish Idolater wept for the losse of his carved image, Iudg. 17.23 shall hee weep for the losse of that which was no God? and shall not we mourn for sinne, which deprives us of the true God? Micah like a foolish Idolater wept for the loss of his carved image, Judges 17.23 shall he weep for the loss of that which was no God? and shall not we mourn for sin, which deprives us of the true God?
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Secondly, we have reason to weep for sinne, because of the miseries which it brings on the Sonnes of men:
Secondly, we have reason to weep for sin, Because of the misery's which it brings on the Sons of men:
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Such a thing is sinne, that it not only exposes them to temperall judgements, but it makes them obnoxious to woes everlasting,
Such a thing is sin, that it not only exposes them to temporal Judgments, but it makes them obnoxious to woes everlasting,
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even to hell fire, which is eternall: the afflictions which befall men here, bee not universall;
even to hell fire, which is Eternal: the afflictions which befall men Here, be not universal;
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though a man bee pained in divers parts of his body, yet hee is never pained all over, still hee hath ease in some part or other;
though a man be pained in diverse parts of his body, yet he is never pained all over, still he hath ease in Some part or other;
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but in Hell men are pained in every part:
but in Hell men Are pained in every part:
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Againe, while wee are here, our torment may bee mitigated, as if a man have a swelling in any part of his body, by applying a fomentation to it, hee may have ease;
Again, while we Are Here, our torment may be mitigated, as if a man have a swelling in any part of his body, by applying a fomentation to it, he may have ease;
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or if hee bee lame, he may bee led;
or if he be lame, he may be led;
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but if once hee bee in Hell, hee shall not have so much as one drop of water to coole his tongue;
but if once he be in Hell, he shall not have so much as one drop of water to cool his tongue;
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There is no mitigation of paine in that place of horror, where their paines bee easelesse, endlesse, remedilesse, where is nothing but weeping, wailing,
There is no mitigation of pain in that place of horror, where their pains be easeless, endless, remediless, where is nothing but weeping, wailing,
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and gnashing of teeth, to all eternity. Therefore wee have good cause to shed teares;
and gnashing of teeth, to all eternity. Therefore we have good cause to shed tears;
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yea, many teares for our sinnes, both in regard of the good wee lose by them,
yea, many tears for our Sins, both in regard of the good we loose by them,
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as also the miseries they bring upon us.
as also the misery's they bring upon us.
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But me thinks I heare some say, are teares necessarily required of all those that truly repent? I answer no,
But me thinks I hear Some say, Are tears necessarily required of all those that truly Repent? I answer no,
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for there bee some constitutions which afford no teares; (I have read a story of one that ever laughed) and though such persons cannot burst into teares for sinne,
for there be Some constitutions which afford no tears; (I have read a story of one that ever laughed) and though such Persons cannot burst into tears for sin,
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yet they may inwardly as truly mourne for sinne, as hee that sheds rivers of teares.
yet they may inwardly as truly mourn for sin, as he that sheds Rivers of tears.
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Secondly, though a man bee apt to teares, yet the affliction may bee such, that a man cannot weep:
Secondly, though a man be apt to tears, yet the affliction may be such, that a man cannot weep:
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I read of one that could not but weep when his friend went to bee executed,
I read of one that could not but weep when his friend went to be executed,
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but when his two Sonnes went the same way, his sorrow was so great, that hee could not shed a teare:
but when his two Sons went the same Way, his sorrow was so great, that he could not shed a tear:
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Great sorrowes stupifie men, so that they be as full vessels, which will not runne.
Great sorrows stupify men, so that they be as full vessels, which will not run.
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Thirdly, wee read in the Scripture, as of teares without repentance, as in Esau, Genes. 27.38. Hee shed many teares, but left not his prophanenesse: So in Mal. 2.13. we read of some, that covered the Altar of the Lord with teares:
Thirdly, we read in the Scripture, as of tears without Repentance, as in Esau, Genesis. 27.38. He shed many tears, but left not his profaneness: So in Malachi 2.13. we read of Some, that covered the Altar of the Lord with tears:
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yet at the same time they were impenitent; So also of repentance without teares, as in Luk. 18.13. wee read not of a teare that the poore Publican shed, only hee smote his hand on his breast, saying, O God, bee mercifull to mee a sinner:
yet At the same time they were impenitent; So also of Repentance without tears, as in Luk. 18.13. we read not of a tear that the poor Publican shed, only he smote his hand on his breast, saying, Oh God, be merciful to me a sinner:
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yet hee went away justified: And in Acts 2. wee read that the new Converts were pricked in their hearts, but not of any teares that fell from their eyes:
yet he went away justified: And in Acts 2. we read that the new Converts were pricked in their hearts, but not of any tears that fell from their eyes:
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and the Thiefe upon the Crosse was a true penitent, for hee went to Heaven, but we heare not of a teare which hee shed:
and the Thief upon the Cross was a true penitent, for he went to Heaven, but we hear not of a tear which he shed:
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but withall give mee leave to tell you, if any bee apt to teares, at first or last God touches their hearts to weep for their sinnes.
but withal give me leave to tell you, if any be apt to tears, At First or last God touches their hearts to weep for their Sins.
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Secondly, if any can weep for the losse of wife, children, or any other worldly thing,
Secondly, if any can weep for the loss of wife, children, or any other worldly thing,
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and not for their transgressions, they may question, whether ever their repentance were sound or no.
and not for their transgressions, they may question, whither ever their Repentance were found or no.
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Lastly, if a man can weep for his sins, no soule receives such satisfaction, as that soule doth.
Lastly, if a man can weep for his Sins, no soul receives such satisfaction, as that soul does.
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It should exhort us to weep and mourne for our sins: We spend teares in abundance for these secular things, but wee should spare them there, and spend them here;
It should exhort us to weep and mourn for our Sins: We spend tears in abundance for these secular things, but we should spare them there, and spend them Here;
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Is it not a foolery to wash a Stable with sweet water? Thy teares be the sweetest water in the world,
Is it not a foolery to wash a Stable with sweet water? Thy tears be the Sweetest water in the world,
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therefore spend them on thy sinnes, I am sure thou canst not spend them better:
Therefore spend them on thy Sins, I am sure thou Canst not spend them better:
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but as it is in the times of solemnity, when the Bells ring, all the clocks bee tied up:
but as it is in the times of solemnity, when the Bells' ring, all the clocks be tied up:
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So I feare it is now adayes, for such is the jovisance of men, that they forget to weep for sinne;
So I Fear it is now adays, for such is the jovisance of men, that they forget to weep for sin;
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but if they would call their wayes to remembrance, they would be sorry and weep, whilst others sing and rejoyce:
but if they would call their ways to remembrance, they would be sorry and weep, while Others sing and rejoice:
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Every of us have cause to weep, for not a Mothers Son of us, but hath brought the fuell of sinne to kindle Gods wrath among us by sending the Pestilence to destroy us,
Every of us have cause to weep, for not a Mother's Son of us, but hath brought the fuel of sin to kindle God's wrath among us by sending the Pestilence to destroy us,
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and it is better to weep here, then hereafter.
and it is better to weep Here, then hereafter.
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The second thing in the manner is, [ hee cast himselfe down, before the house of the Lord.
The second thing in the manner is, [ he cast himself down, before the house of the Lord.
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] This hath been the custome of Gods people, the more to testifie their sorrow:] This hath been the custom of God's people, the more to testify their sorrow:
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Wee finde many expressions of sorrow in the Scripture, as fasting, weeping, rending the garment, putting on sackcloth, sprinkling ashes on their heads, knocking the breast, striking the thigh,
we find many expressions of sorrow in the Scripture, as fasting, weeping, rending the garment, putting on Sackcloth, sprinkling Ashes on their Heads, knocking the breast, striking the thigh,
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and this in our Text, which is casting a mans selfe down before the house of the Lord:
and this in our Text, which is casting a men self down before the house of the Lord:
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Thus did Ioshua, hee fell to the earth on his face, before the Ark of the Lord, Iosh. 7. 6. That which I gather from hence is this Observation.
Thus did Ioshua, he fell to the earth on his face, before the Ark of the Lord, Joshua 7. 6. That which I gather from hence is this Observation.
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Where repentance is true inward, it will put it selfe outward. Where Repentance is true inward, it will put it self outward.
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Where repentance is sincere, it will not only alter a mans judgement, to make him with Paul to think himselfe the worst of sinners:
Where Repentance is sincere, it will not only altar a men judgement, to make him with Paul to think himself the worst of Sinners:
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Secondly, it will not only so humble him inwardly, that hee will not care for the revilings of wicked men,
Secondly, it will not only so humble him inwardly, that he will not care for the revilings of wicked men,
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as wee see in David when Shimei railed on him; but as it will have this inward effect, so it will have outward effects also;
as we see in David when Shimei railed on him; but as it will have this inward Effect, so it will have outward effects also;
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it will make him fast, and weep, and smite the breast: it will force him to abstaine from those delights, which otherwise he might lawfully take:
it will make him fast, and weep, and smite the breast: it will force him to abstain from those delights, which otherwise he might lawfully take:
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Nay, it will turn every thing to him into sorrow;
Nay, it will turn every thing to him into sorrow;
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when another man laughes, he will mourn to see him laugh, and holy Bradford the Martyr cannot sit at his meat,
when Another man laughs, he will mourn to see him laugh, and holy Bradford the Martyr cannot fit At his meat,
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but teares trickle down his cheeks:
but tears trickle down his cheeks:
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and it is impossible, but where repentance is true within, but that it should shew it selfe without.
and it is impossible, but where Repentance is true within, but that it should show it self without.
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Those that finde not this in themselves, may suspect their repentance:
Those that find not this in themselves, may suspect their Repentance:
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I would not have men to use externall expressions of repentance, on purpose to bee seen of men,
I would not have men to use external expressions of Repentance, on purpose to be seen of men,
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for repentance ill becomes a Stage; it is said of Peter, that hee went out and wept bitterly;
for Repentance ill becomes a Stage; it is said of Peter, that he went out and wept bitterly;
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it seemes hee regarded not whether any man saw him, so God took knowledge of him:
it seems he regarded not whither any man saw him, so God took knowledge of him:
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and as a Father saith truly, oculi virorum basilisci sunt operum bonorum, the eyes of men are the basiliskes of good works.
and as a Father Says truly, oculi virorum basilisci sunt Operum Bonorum, the eyes of men Are the basilisks of good works.
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Our blessed Saviour would have a man anoint his head And wash his face when he fasted, that hee might not appeare unto men to fast, but unto God:
Our blessed Saviour would have a man anoint his head And wash his face when he fasted, that he might not appear unto men to fast, but unto God:
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it is a part of Iehu his humour, to doe good works to be seene of men,
it is a part of Iehu his humour, to do good works to be seen of men,
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but Gods childe as hee uses outward expressions of repenting, so these proceed from inward sanctification.
but God's child as he uses outward expressions of repenting, so these proceed from inward sanctification.
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[ He cast himselfe down before the house of the Lord. ] Why so? it was the more to stirre him up to humiliation:[ He cast himself down before the house of the Lord. ] Why so? it was the more to stir him up to humiliation:
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hee seemes to say, What? shall thy people enjoy the priviledges of thy house? and shall they thus irritate and provoke thee? thus the servants of God have been conversant in those courses which might make their prayers most fervent:
he seems to say, What? shall thy people enjoy the privileges of thy house? and shall they thus irritate and provoke thee? thus the Servants of God have been conversant in those courses which might make their Prayers most fervent:
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it is said of Daniel, Dan. 6.10. that hee prayed thrice a day, and when he prayed, hee opened his window toward Hierusalem, which was, instar flabelli devotioni, as a paire of bellowes to blow up his devotion: it is said of daniel, Dan. 6.10. that he prayed thrice a day, and when he prayed, he opened his window towards Jerusalem, which was, instar flabelli devotioni, as a pair of bellows to blow up his devotion:
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and this is a straine of Solomons prayer, 1 Kings 8.44. If thy people goe out to battell against their enemies whithersoever thou shalt send them,
and this is a strain of Solomons prayer, 1 Kings 8.44. If thy people go out to battle against their enemies whithersoever thou shalt send them,
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and shall pray unto the Lord, toward the house that I have built for thy name;
and shall pray unto the Lord, towards the house that I have built for thy name;
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then heare thou in heaven their prayer and their supplication, and maintaine their cause: and David saith, Psal. 5.7. In thy feare will I worship toward thine holy Temple: then hear thou in heaven their prayer and their supplication, and maintain their cause: and David Says, Psalm 5.7. In thy Fear will I worship towards thine holy Temple:
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all this was but to inflame the affections of these holy men in that religious duty.
all this was but to inflame the affections of these holy men in that religious duty.
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Sermon VI. EZRA 10. the last words of the first Verse. There assembled to him out of Israel a very great Congregation of men, and women, and children;
Sermon VI. EZRA 10. the last words of the First Verse. There assembled to him out of Israel a very great Congregation of men, and women, and children;
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for the people wept very sore.
for the people wept very soar.
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VVE come now to the first fruit of Ezra his humiliation, and that is the convening of a great Congregation to him;
WE come now to the First fruit of Ezra his humiliation, and that is the convening of a great Congregation to him;
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before that he had humbled himselfe, as we have heard, we finde not that any took it to heart, although their sinnes occasioned it;
before that he had humbled himself, as we have herd, we find not that any took it to heart, although their Sins occasioned it;
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but this compassion of his, made them congregate, and weepe very sore; so that Ezra hath here the glory of being an example of goodnesse to others;
but this compassion of his, made them congregate, and weep very soar; so that Ezra hath Here the glory of being an Exampl of Goodness to Others;
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and it is as great a glory as can be in this life, for a man to goe before others in well doing:
and it is as great a glory as can be in this life, for a man to go before Others in well doing:
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it was so here with Ezra, he begins, and the rest follow:
it was so Here with Ezra, he begins, and the rest follow:
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What a glory was it to Abraham, that among all the men in the world he should be called the friend of God? What a glory was it to Sarah that shee, above all other women, should be called the mother of beleeving women? What a glory was it to Salomon, that he should be the first man that should build a Temple to God? What a glory was it to Hezekiah, that he should be made choice of to restore the Passeover, which for so long a time had been intermitted? What a glory was it to David, that he led the people into the house of God, with the voice of singing and praise? 42 Psal. 4. It is a great commendation which Saint Paul gives to Epenetus, 16 Rom. 5. hee calls him, the first fruits of Achaia unto Christ.
What a glory was it to Abraham, that among all the men in the world he should be called the friend of God? What a glory was it to Sarah that she, above all other women, should be called the mother of believing women? What a glory was it to Solomon, that he should be the First man that should built a Temple to God? What a glory was it to Hezekiah, that he should be made choice of to restore the Passover, which for so long a time had been intermitted? What a glory was it to David, that he led the people into the house of God, with the voice of singing and praise? 42 Psalm 4. It is a great commendation which Saint Paul gives to Epenetus, 16 Rom. 5. he calls him, the First fruits of Achaia unto christ.
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Ye know, the first fruits were ever best pleasing to God, and surely, for a man to be the first in a Countrey, which shall give up his name to Christ, it must needs be a very great honour;
You know, the First fruits were ever best pleasing to God, and surely, for a man to be the First in a Country, which shall give up his name to christ, it must needs be a very great honour;
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Chrysostome saith on that place, if it be such a matter to be great in the world, what is it then, to be eminent for Piety? Nay, saith hee, this good man was not onely the first fruites of Achaia, but he was a door or entrance to all that beleeved in that place:Chrysostom Says on that place, if it be such a matter to be great in the world, what is it then, to be eminent for Piety? Nay, Says he, this good man was not only the First fruits of Achaia, but he was a door or Entrance to all that believed in that place:
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so it was a great glory to Mary Magdalene, that our Blessed Saviour would vouchsafe to appear to her first after his Resurrection:
so it was a great glory to Marry Magdalene, that our Blessed Saviour would vouchsafe to appear to her First After his Resurrection:
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and it was no lesse glory to the people of Antioch, that they above all others should be first called Christians; it was no small honour to the Thessalonians, which Paul testifieth of them, in the 1 Thess. 1.7. that they were ensamples to all that beleeved in Macedonia and Achaia;
and it was no less glory to the people of Antioch, that they above all Others should be First called Christians; it was no small honour to the Thessalonians, which Paul Testifieth of them, in the 1 Thess 1.7. that they were ensamples to all that believed in Macedonia and Achaia;
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and hee saith as much to the honour of the Corinthians, 2 Cor. 9.2. that their zeal had provoked very many. and he Says as much to the honour of the Corinthians, 2 Cor. 9.2. that their zeal had provoked very many.
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It is to stirre us all up to this holy pride, to be the first in good actions:
It is to stir us all up to this holy pride, to be the First in good actions:
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Hee that did first invent Printing, his Name will be famous to the end of the world:
He that did First invent Printing, his Name will be famous to the end of the world:
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so now, to be the first that beleeves in a Towne, to be the first that puts a good law in execution, to lay the first stone in a Pious worke, this is no small, but a very great honour:
so now, to be the First that believes in a Town, to be the First that puts a good law in execution, to lay the First stone in a Pious work, this is no small, but a very great honour:
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but on the other side, what a shame is it for a man to be the first that shall break a good Law, to be the first that shall invent a new fashion, to be the first in inventing wicked games,
but on the other side, what a shame is it for a man to be the First that shall break a good Law, to be the First that shall invent a new fashion, to be the First in inventing wicked games,
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and new wayes of drinking? nay, there have been those that have invented new pleasures,
and new ways of drinking? nay, there have been those that have invented new pleasures,
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as Sardanapalus; and new torments, as in the Primitive times, the first experiment whereof, was made upon the poore Christians; and in the Rom. 1.30. among the catalogue of sinnes and sinners there spoken of, ye shall finde inventers of evill things, to be of the number:
as Sardanapalus; and new torments, as in the Primitive times, the First experiment whereof, was made upon the poor Christians; and in the Rom. 1.30. among the catalogue of Sins and Sinners there spoken of, you shall find inventers of evil things, to be of the number:
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O it is an evill thing to be such, and yet we have such as these in these times;
Oh it is an evil thing to be such, and yet we have such as these in these times;
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what strange oathes are coyn'd and devised now adaies? they are such, as I feare once to name them:
what strange Oaths Are coined and devised now adais? they Are such, as I Fear once to name them:
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what strange fashions are invented by others? such as our Fore-fathers never knew nor saw:
what strange fashions Are invented by Others? such as our Forefathers never knew nor saw:
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what strange wayes of drinking have the sons of Belial devised? by the yard, by the dye, by the dosen, by the score:
what strange ways of drinking have the Sons of Belial devised? by the yard, by the die, by the dosen, by the score:
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nay, what beginners of strange opinions have wee amongst us? and what strange kindes of cheats are there in the world? they are such,
nay, what beginners of strange opinions have we among us? and what strange Kinds of cheats Are there in the world? they Are such,
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as no warinesse of Laws can take hold of the Authours:
as no wariness of Laws can take hold of the Authors:
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wee wonder at new diseases that come amongst us every yeere, but we may cease to wonder,
we wonder At new diseases that come among us every year, but we may cease to wonder,
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when we consider what new sinnes be every day committed: therefore God sends strange diseases amongst us, because we are guilty of new impieties:
when we Consider what new Sins be every day committed: Therefore God sends strange diseases among us, Because we Are guilty of new impieties:
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in the Name of God, let us affect being first in well-doing; but let us not so much as move to be the last in evill:
in the Name of God, let us affect being First in welldoing; but let us not so much as move to be the last in evil:
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I will not excuse him that followes an ill example, but his judgement shall be greatest, that gave an ill example, that digged the pit for another to fall into;
I will not excuse him that follows an ill Exampl, but his judgement shall be greatest, that gave an ill Exampl, that dug the pit for Another to fallen into;
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for our Saviour hath said it, Woe be unto him by whom the offence comes.
for our Saviour hath said it, Woe be unto him by whom the offence comes.
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But will some say, I could be content to follow any in a good way or worke,
But will Some say, I could be content to follow any in a good Way or work,
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but I would faine have others shew me the way:
but I would feign have Others show me the Way:
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To whom I answere, that if Noah had stood upon this, he had never built the Arke;
To whom I answer, that if Noah had stood upon this, he had never built the Ark;
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and if Nehemiah had stood on this, the walls of Hierusalem had not been re-built:
and if Nehemiah had stood on this, the walls of Jerusalem had not been Rebuilt:
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had the Leaper in the Gospel stood on this, he had never returned to give thankes,
had the Leaper in the Gospel stood on this, he had never returned to give thanks,
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for ten were cleansed, onely one returned to give our Saviour thanks:
for ten were cleansed, only one returned to give our Saviour thanks:
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so if the Samaritan had stood on this, the poore man that lay by the high-way side half dead, had died outright:
so if the Samaritan had stood on this, the poor man that lay by the highway side half dead, had died outright:
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how can the Kingdome of heaven suffer violence, if men strive not to goe before each other in goodnesse? We say, he is an ill horse that will not lead the way, but only follow;
how can the Kingdom of heaven suffer violence, if men strive not to go before each other in Goodness? We say, he is an ill horse that will not led the Way, but only follow;
c-crq vmb dt n1 pp-f n1 vvi n1, cs n2 vvb xx pc-acp vvi p-acp d n-jn p-acp n1? pns12 vvb, pns31 vbz dt j-jn n1 cst vmb xx vvi dt n1, cc-acp av-j vvi;
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and I will not give a button for that Christian, that will doe no more then he sees others doe:
and I will not give a button for that Christian, that will do no more then he sees Others doe:
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How doe yee in your affaires in the world? if a commoditie come from beyond the Seas, of which you stand in need, doe you stay till others bid money for it? no,
How do ye in your affairs in the world? if a commodity come from beyond the Seas, of which you stand in need, do you stay till Others bid money for it? no,
c-crq vdb pn22 p-acp po22 n2 p-acp dt n1? cs dt n1 vvb p-acp p-acp dt n2, pp-f r-crq pn22 vvb p-acp n1, vdb pn22 vvi p-acp n2-jn vvb n1 p-acp pn31? uh-dx,
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but with all speed, yee get it into your owne hands, and shall there be such a moderation in spirituall things? well, take heed of this, else that may befall you, which befell the Scribes and Pharisees, Publicans and Harlots will goe before you into heaven:
but with all speed, ye get it into your own hands, and shall there be such a moderation in spiritual things? well, take heed of this, Else that may befall you, which befell the Scribes and Pharisees, Publicans and Harlots will go before you into heaven:
cc-acp p-acp d n1, pn22 vvb pn31 p-acp po22 d n2, cc vmb a-acp vbi d dt n1 p-acp j n2? uh-av, vvb n1 pp-f d, av cst vmb vvi pn22, r-crq vvd dt n2 cc np2, np1 cc n2 vmb vvi p-acp pn22 p-acp n1:
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be perswaded then to be the first in good actions, and when thou art in a good way, keep in it;
be persuaded then to be the First in good actions, and when thou art in a good Way, keep in it;
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for unlesse thou persesevere in well-doing, it will availe thee nothing, that thou wert once good:
for unless thou persesevere in welldoing, it will avail thee nothing, that thou Wertenberg once good:
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it did Judas no good at all to be of the twelve, when once he fell away;
it did Judas no good At all to be of the twelve, when once he fell away;
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and it shall not doe man any good, to lay a good foundation, if he build not a good structure upon it;
and it shall not do man any good, to lay a good Foundation, if he built not a good structure upon it;
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for to begin in the spirit, and to end in the flesh, to set out good Wine at the first,
for to begin in the Spirit, and to end in the Flesh, to Set out good Wine At the First,
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and then that which is worse, is the Devills banquet, and no other.
and then that which is Worse, is the Devils banquet, and no other.
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Further, as Ezra had the honour to be an example to others in goodnesse, so now see the effect of it, [ a great company of men, women and children assembled together.
Further, as Ezra had the honour to be an Exampl to Others in Goodness, so now see the Effect of it, [ a great company of men, women and children assembled together.
av-jc, c-acp np1 vhd dt n1 pc-acp vbi dt n1 p-acp n2-jn p-acp n1, av av vvi dt n1 pp-f pn31, [ dt j n1 pp-f n2, n2 cc n2 vvn av.
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] And why so? Doubtlesse for no other cause, but to humble themselves, as he had done:] And why so? Doubtless for no other cause, but to humble themselves, as he had done:
] cc c-crq av? av-j c-acp dx j-jn n1, cc-acp pc-acp vvi px32, c-acp pns31 vhd vdn:
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So efficacious and powerfull is the example of goodnesse in great ones:
So efficacious and powerful is the Exampl of Goodness in great ones:
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see it in Joshua, when he protesteth, that he and his house will serve the Lord, the people presently say, that they also will serve the Lord. Josh. 24.15.18. the like wee see in Nehemiah, he no sooner shewed himself willing to reedifie the walls of Hierusalem, but all the people set their heart and hand to the worke:
see it in joshua, when he protesteth, that he and his house will serve the Lord, the people presently say, that they also will serve the Lord. Josh. 24.15.18. the like we see in Nehemiah, he no sooner showed himself willing to re-edify the walls of Jerusalem, but all the people Set their heart and hand to the work:
vvb pn31 p-acp np1, c-crq pns31 vvz, cst pns31 cc po31 n1 vmb vvi dt n1, dt n1 av-j vvi, cst pns32 av vmb vvi dt n1. np1 crd. dt av-j pns12 vvb p-acp np1, pns31 av-dx av-c vvd px31 j pc-acp vvi dt n2 pp-f np1, p-acp d dt n1 vvd po32 n1 cc n1 p-acp dt n1:
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wee see the same in the King of Nineveh, as soone as hee put on sackcloth, all his Subjects did the like:
we see the same in the King of Nineveh, as soon as he put on Sackcloth, all his Subject's did the like:
pns12 vvb dt d p-acp dt n1 pp-f np1, c-acp av c-acp pns31 vvd p-acp n1, d po31 n2-jn vdd dt av-j:
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it is said of Augustus, that in his time Rome was full of Schollers, because he affected Learning:
it is said of Augustus, that in his time Room was full of Scholars, Because he affected Learning:
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in the time of Commodus, it was full of Fencers, because he loved that exercise;
in the time of Commodus, it was full of Fencers, Because he loved that exercise;
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and in Nero his time, it was full of Musitians, for he took great delight in Musick:
and in Nero his time, it was full of Musicians, for he took great delight in Music:
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thus that old verse is verified, Regis ad exemplum totus componitur orbis, all men compose their manners to his who is their Governour;
thus that old verse is verified, Regis ad exemplum totus componitur Orbis, all men compose their manners to his who is their Governor;
av cst j n1 vbz vvn, fw-la fw-la n1 fw-la fw-la fw-la, d n2 vvb po32 n2 p-acp po31 zz vbz po32 n1;
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the truth is, the example of great ones, is the Load-stone, which drawes inferiours after it;
the truth is, the Exampl of great ones, is the Loadstone, which draws inferiors After it;
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that is the Compasse, by which most men saile:
that is the Compass, by which most men sail:
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and as it is so with those who be great in the State, so with those which are eminent in the Church, their Godlinesse drawes many to goodnesse:
and as it is so with those who be great in the State, so with those which Are eminent in the Church, their Godliness draws many to Goodness:
cc c-acp pn31 vbz av p-acp d q-crq vbb j p-acp dt n1, av p-acp d r-crq vbr j p-acp dt n1, po32 n1 vvz d p-acp n1:
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how admirable is that which Nazianzen reports of St. Basil, he saith, he thundered in his Preaching, and lightned in his conversation;
how admirable is that which Nazianzen reports of Saint Basil, he Says, he thundered in his Preaching, and lightened in his Conversation;
c-crq j vbz d r-crq np1 n2 pp-f n1 np1, pns31 vvz, pns31 vvd p-acp po31 vvg, cc vvd p-acp po31 n1;
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hee was like another John Baptist, who was a burning and shining light, Joh. 5.35. hee burned in himself by sincerity, and shined to others by a godly conversation:
he was like Another John Baptist, who was a burning and shining Light, John 5.35. he burned in himself by sincerity, and shined to Others by a godly Conversation:
pns31 vbds av-j j-jn np1 np1, r-crq vbds dt j-vvg cc j-vvg n1, np1 crd. pns31 vvd p-acp px31 p-acp n1, cc vvd p-acp n2-jn p-acp dt j n1:
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and what was the effect of this? wee finde in the same verse, that all men rejoyced in his light:
and what was the Effect of this? we find in the same verse, that all men rejoiced in his Light:
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thus it was with Ezra, in our Text, hee weeps and mournes, and that so workes upon the people, that they are presently moved to doe the same.
thus it was with Ezra, in our Text, he weeps and mourns, and that so works upon the people, that they Are presently moved to do the same.
av pn31 vbds p-acp np1, p-acp po12 n1, pns31 vvz cc vvz, cc cst av vvz p-acp dt n1, cst pns32 vbr av-j vvn pc-acp vdi dt d.
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It shall be to all great ones in the world:
It shall be to all great ones in the world:
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let them that be high in the State labour to be good, for they be in oculo mundi, in the eye of the world,
let them that be high in the State labour to be good, for they be in oculo mundi, in the eye of the world,
vvb pno32 cst vbb j p-acp dt n1 vvb pc-acp vbi j, c-acp pns32 vbb p-acp fw-la fw-la, p-acp dt n1 pp-f dt n1,
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and if they be not godly, their failings be taken notice of more than others,
and if they be not godly, their failings be taken notice of more than Others,
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and though their offences be but small, yet they hurt much by reason of their example:
and though their offences be but small, yet they hurt much by reason of their Exampl:
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a Wem in the backe, is not so much as a Wart in the face, because the one is hid, but the other is obvious to all beholders;
a Wem in the back, is not so much as a Wart in the face, Because the one is hid, but the other is obvious to all beholders;
dt np1 p-acp dt n1, vbz xx av av-d c-acp dt n1 p-acp dt n1, c-acp dt pi vbz vvn, cc-acp dt n-jn vbz j p-acp d n2;
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and a private mans sinne is nothing so great as the sinne of a publike person,
and a private men sin is nothing so great as the sin of a public person,
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for the errors of great men are observed strangely:
for the errors of great men Are observed strangely:
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as yee see it is with the Sunne, when it is not eclipsed, few look upon it,
as ye see it is with the Sun, when it is not eclipsed, few look upon it,
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but when it is in an Eclipse, all mens eyes almost are fixt upon it:
but when it is in an Eclipse, all men's eyes almost Are fixed upon it:
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so it is with the sinnes of eminent persons, their failings, though small, runne into the observation of many,
so it is with the Sins of eminent Persons, their failings, though small, run into the observation of many,
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when as great sins of private men are scarce taken notice of. Neither is this all, but by this meanes other men are heartned on in sinne,
when as great Sins of private men Are scarce taken notice of. Neither is this all, but by this means other men Are heartened on in sin,
c-crq c-acp j n2 pp-f j n2 vbr av-j vvn n1 pp-f. av-d vbz d d, cc-acp p-acp d n2 j-jn n2 vbr vvd a-acp p-acp n1,
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for inferiours take a liberty to sin, when they see their superiours doe the same;
for inferiors take a liberty to since, when they see their superiors do the same;
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ipsi non solum corrumpuntur, sed alios corrumpunt, they are not onely corrupted themselves, but they corrupt others by their evill example;ipsi non solum corrumpuntur, sed Alioth Corrupt, they Are not only corrupted themselves, but they corrupt Others by their evil Exampl;
fw-la fw-fr fw-la fw-la, fw-la n2 vvi, pns32 vbr xx av-j vvn px32, cc-acp pns32 vvb n2-jn p-acp po32 j-jn n1;
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they poison many by their vitious life, which is as a canker that frets, and as a gangrene that corrupts,
they poison many by their vicious life, which is as a canker that frets, and as a gangrene that corrupts,
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and they doe not more hurt by their sinne, then by their example.
and they do not more hurt by their sin, then by their Exampl.
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In the second place, let it be a Use to those who are eminent in the Church, such as Ezra was ▪ let them not onely Preach, but live well;
In the second place, let it be a Use to those who Are eminent in the Church, such as Ezra was ▪ let them not only Preach, but live well;
p-acp dt ord n1, vvb pn31 vbi dt n1 p-acp d r-crq vbr j p-acp dt n1, d c-acp np1 vbds ▪ vvb pno32 xx av-j vvi, cc-acp vvb av;
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for if Aaron shall have his bells, but not his Pomegranates, he may sound well, but he will sent ill:
for if Aaron shall have his Bells', but not his Pomegranates, he may found well, but he will sent ill:
c-acp cs np1 vmb vhi po31 n2, cc-acp xx po31 n2, pns31 vmb vvi av, cc-acp pns31 vmb vvn av-jn:
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if a Physitian shall prescribe that Physick to another in the same disease with himself, to recover him,
if a physician shall prescribe that Physic to Another in the same disease with himself, to recover him,
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and yet will refuse to use it himself, what can men say lesse, then that he is an enemie to his owne health? and when Ministers shall Preach that to others, which themselves will not practise, is the next way for them to be cast-awayes:
and yet will refuse to use it himself, what can men say less, then that he is an enemy to his own health? and when Ministers shall Preach that to Others, which themselves will not practise, is the next Way for them to be castaways:
cc av vmb vvi pc-acp vvi pn31 px31, r-crq vmb n2 vvi av-dc, cs cst pns31 vbz dt n1 p-acp po31 d n1? cc q-crq n2 vmb vvi cst p-acp n2-jn, r-crq px32 vmb xx vvi, vbz dt ord n1 p-acp pno32 pc-acp vbi n2:
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neither is this all, but by an ill life they infect many; it is said of Saint Paul, Gal. 2.11.14. that when he came to Antioch, hee withstood Peter to the face, because he had compelled the Gentiles to live as the Jewes:
neither is this all, but by an ill life they infect many; it is said of Saint Paul, Gal. 2.11.14. that when he Come to Antioch, he withstood Peter to the face, Because he had compelled the Gentiles to live as the Jews:
av-dx vbz d d, cc-acp p-acp dt j-jn n1 pns32 vvb d; pn31 vbz vvn pp-f n1 np1, np1 crd. cst c-crq pns31 vvd p-acp np1, pns31 vvd np1 p-acp dt n1, c-acp pns31 vhd vvn dt n2-j pc-acp vvi p-acp dt np2:
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we must not thinke, that Peter used any violence to constraine them, but they took boldnesse by his example,
we must not think, that Peter used any violence to constrain them, but they took boldness by his Exampl,
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and therefore as Paul saith there, hee was to be blamed.
and Therefore as Paul Says there, he was to be blamed.
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Let all such therefore be exhorted, not to binde heavie burdens upon others, which themselves will not touch with one of their fingers;
Let all such Therefore be exhorted, not to bind heavy burdens upon Others, which themselves will not touch with one of their fingers;
vvb d d av vbi vvn, xx pc-acp vvi j n2 p-acp n2-jn, r-crq px32 vmb xx vvi p-acp crd pp-f po32 n2;
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if they doe, I know it will be laid unto them, Medice cura teipsum, Physitian heal thyself ▪ and for you that be the people, not to leave you without an admonition, it will advantage you nothing to say, that your Governours and Ministers have been bad,
if they do, I know it will be laid unto them, Medice Cure teipsum, physician heal thyself ▪ and for you that be the people, not to leave you without an admonition, it will advantage you nothing to say, that your Governors and Ministers have been bad,
cs pns32 vdb, pns11 vvb pn31 vmb vbi vvn p-acp pno32, fw-la fw-la fw-la, n1 vvi px21 ▪ cc c-acp pn22 cst vbb dt n1, xx pc-acp vvi pn22 p-acp dt n1, pn31 vmb vvi pn22 pix p-acp vvi, cst po22 n2 cc n2 vhb vbn j,
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and therefore you are no better, but remember what our Lord and Master saith, Doe what they say, not as they doe:
and Therefore you Are no better, but Remember what our Lord and Master Says, Do what they say, not as they do:
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therefore, when you have holy Precepts and Patterns, make conscience to follow them:
Therefore, when you have holy Precepts and Patterns, make conscience to follow them:
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but if neither of these will prevaile with you, judge whose fault it is, if ye faile,
but if neither of these will prevail with you, judge whose fault it is, if you fail,
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and fall short of your Salvation, [ there assembled a very great company of men, women and children, for the people wept sore:
and fallen short of your Salvation, [ there assembled a very great company of men, women and children, for the people wept soar:
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] the sinne was great and generall, therefore all assembled, that they might be humbled together:] the sin was great and general, Therefore all assembled, that they might be humbled together:
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the point of Doctrine which ariseth hence is this.
the point of Doctrine which arises hence is this.
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Where the sinne is generall and epidemicall, good reason that all should be joyned together in humiliatition: in the 1 Sam. 7.6.Where the sin is general and epidemical, good reason that all should be joined together in humiliatition: in the 1 Sam. 7.6.
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the people had committed a great sinne, therefore they gathered together to Mizpeh, and drew water,
the people had committed a great sin, Therefore they gathered together to Mizpeh, and drew water,
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and powred it out before the Lord, and fasted on that day, and said, Wee have sinned against the Lord: and poured it out before the Lord, and fasted on that day, and said, we have sinned against the Lord:
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they were conscious to themselves, that all had sinned, therefore they were all humbled:
they were conscious to themselves, that all had sinned, Therefore they were all humbled:
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the like wee see in Neh. 9.1, 2. it is said, All the children of Israel assembled with fasting and sackcloth, the like we see in Neh 9.1, 2. it is said, All the children of Israel assembled with fasting and Sackcloth,
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and earth upon them, and confessed their sins, and the iniquities of their Fathers: and Joel calls for this, Joel 1.14. and earth upon them, and confessed their Sins, and the iniquities of their Father's: and Joel calls for this, Joel 1.14.
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and 2.15, 16. and this is that which Solomon prescribes as a generall receipt, in time of affliction, 1 Kings 8.38, saith he, What prayer or supplication soever be made by any men,
and 2.15, 16. and this is that which Solomon prescribes as a general receipt, in time of affliction, 1 Kings 8.38, Says he, What prayer or supplication soever be made by any men,
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or by all thy people Israel, which shall know every man the plague of his owne heart,
or by all thy people Israel, which shall know every man the plague of his own heart,
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and spread forth his hand toward this House ▪ then hear thou in Heaven, thy dwelling place,
and spread forth his hand towards this House ▪ then hear thou in Heaven, thy Dwelling place,
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and forgive, and doe, and give to every man according to his wayes. and forgive, and do, and give to every man according to his ways.
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When wee shall see that the sinnes of the times doe overflow, and be grown up to heaven,
When we shall see that the Sins of the times do overflow, and be grown up to heaven,
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as at this time they are;
as At this time they Are;
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it shall be fit, though a publik humiliation be not prescribed by Authority, to make our humiliation generall by every mans sorrowing for his own sinnes. (Beloved) were it not for some faithfull Moses that intercedes for us, this ground would not beare us;
it shall be fit, though a public humiliation be not prescribed by authority, to make our humiliation general by every men sorrowing for his own Sins. (beloved) were it not for Some faithful Moses that intercedes for us, this ground would not bear us;
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but as for the ten thousands of Israel, they are so farre from humiliation, that as God complaines, Isa. 22.12, 13. When he called to weeping and mourning, to baldnesse and to girding with sackcloth:
but as for the ten thousands of Israel, they Are so Far from humiliation, that as God complains, Isaiah 22.12, 13. When he called to weeping and mourning, to baldness and to girding with Sackcloth:
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they would admit of nothing but joy and gladnesse, slaying Oxen, and killing Sheep, eating flesh,
they would admit of nothing but joy and gladness, slaying Oxen, and killing Sheep, eating Flesh,
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and drinking Wine, saying, Let us eate and drinke, for to morrow we shall die. and drinking Wine, saying, Let us eat and drink, for to morrow we shall die.
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Which of us is there, but must needs confesse, that our sinnes deserve the wrath of God ▪ Shall we all cry guilty? and shall wee not all be humble? It is fearfull;
Which of us is there, but must needs confess, that our Sins deserve the wrath of God ▪ Shall we all cry guilty? and shall we not all be humble? It is fearful;
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The Court complaines of the City, and the City of the Court, and the Countrey of both,
The Court complains of the city, and the city of the Court, and the Country of both,
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when as all are in fault:
when as all Are in fault:
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O say they in the City, Those of the Court are so horribly wicked that we are all like to smart for their prophanenesse:
Oh say they in the city, Those of the Court Are so horribly wicked that we Are all like to smart for their profaneness:
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and saith the Court, Such is the cheating of the Citizens, that they will draw downe judgements upon us all:
and Says the Court, Such is the cheating of the Citizens, that they will draw down Judgments upon us all:
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thus one accuses another, but in the mean time, who smites his hand on his breast,
thus one accuses Another, but in the mean time, who smites his hand on his breast,
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and saith, What have I done? Well, every man must have a hand in the generall humiliation,
and Says, What have I done? Well, every man must have a hand in the general humiliation,
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because all have been guilty of provoking God to indignation; therefore he that excepts himself, deceives himself:
Because all have been guilty of provoking God to Indignation; Therefore he that excepts himself, deceives himself:
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Great judgements are now upon us, and greater are feared and expected, because deserved;
Great Judgments Are now upon us, and greater Are feared and expected, Because deserved;
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therefore let us humble our selves in the presence of Almighty God, that those judgements which are feared, may be recalled,
Therefore let us humble our selves in the presence of Almighty God, that those Judgments which Are feared, may be Recalled,
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and those which lie heavy upon us, may be removed from us. But marke the particular numeration which die Spirit of God mak•s, [ men, women, children.
and those which lie heavy upon us, may be removed from us. But mark the particular numeration which die Spirit of God mak•s, [ men, women, children.
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] First men, and good reason men should lead the dance, and goe before the rest in a good way:] First men, and good reason men should led the dance, and go before the rest in a good Way:
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Abraham went first out of his Countrey, and Sarah followed him: it is said of Elkanah, That he went out of his City yeerely to worship, Abraham went First out of his Country, and Sarah followed him: it is said of Elkanah, That he went out of his city yearly to worship,
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and to sacrifice to the Lord in Shiloh, and be carried his two wives with him. and to sacrifice to the Lord in Shiloh, and be carried his two wives with him.
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Men should lead the way to their Wives, for it is a shame unto men, that women should excell them in goodnesse:
Men should led the Way to their Wives, for it is a shame unto men, that women should excel them in Goodness:
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it was so with the wife of Phinehas, 1 Sam. 4.21.
it was so with the wife of Phinehas, 1 Sam. 4.21.
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she was a gracious woman, but hee was a son of Belial: so it was also with Abigail, shee was a vertuous woman,
she was a gracious woman, but he was a son of Belial: so it was also with Abigail, she was a virtuous woman,
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but Nabal her husband was wicked:
but Nabal her husband was wicked:
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nay, if a man be good, yet if he be exceeded by his wife, it is a shame to him;
nay, if a man be good, yet if he be exceeded by his wife, it is a shame to him;
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Manoah the father of Sampson, was a good man, but if wee marke what is recorded of his wife and him, we will say, that his wife was the better of the two:Manoah the father of Sampson, was a good man, but if we mark what is recorded of his wife and him, we will say, that his wife was the better of the two:
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out of doubt, the Shunamite was a good man, but of the two, his wife was the better,
out of doubt, the Shunamite was a good man, but of the two, his wife was the better,
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for she gave him counsell to make that good provision for the man of God, 2 Kings 4.9, 10. and in the time that our Saviour was on the earth, there were divers women famous for goodnesse:
for she gave him counsel to make that good provision for the man of God, 2 Kings 4.9, 10. and in the time that our Saviour was on the earth, there were diverse women famous for Goodness:
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I presse it no further then thus;
I press it no further then thus;
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you that are men, I confesse, you have more honor put upon you, then women have,
you that Are men, I confess, you have more honour put upon you, then women have,
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and I know, you are apt enough to arrogate as much to your selves;
and I know, you Are apt enough to arrogate as much to your selves;
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but take heed that whilst you goe before them in honour, that they prevent you not in the best things;
but take heed that while you go before them in honour, that they prevent you not in the best things;
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if it shall be so, I say no more, and I cannot say lesse to you,
if it shall be so, I say no more, and I cannot say less to you,
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then Jacob said to Reuben, Your dignitie is gone.
then Jacob said to Reuben, Your dignity is gone.
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the second sort of people spoken of, are [ Women, ] and indeed the service of God is charged upon them,
the second sort of people spoken of, Are [ Women, ] and indeed the service of God is charged upon them,
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as well as upon men, as in the 1. Tim. 2.10.15. 1 Pet. 3, 4. and they ought to joyne in humiliation, as well as men:
as well as upon men, as in the 1. Tim. 2.10.15. 1 Pet. 3, 4. and they ought to join in humiliation, as well as men:
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nay marke in the 2. of Joel; The Bride is charged to come out of her bride-chamber, to mourne; nay mark in the 2. of Joel; The Bride is charged to come out of her bridechamber, to mourn;
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shee that might pleade most exemption, is not excepted: she that might plead most exemption, is not excepted:
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And when the King of Nineveh made that Edict, that all should fast, it were a fond thing to thinke, that women were excluded:
And when the King of Nineveh made that Edict, that all should fast, it were a found thing to think, that women were excluded:
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in Isa. 32. 11. the Spirit of God saith, Tremble ye women that are at ease, be troubled yee carelesse women: in Isaiah 32. 11. the Spirit of God Says, Tremble you women that Are At ease, be troubled ye careless women:
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strip ye, and make ye bare, and gird sackcloth on your loines: strip you, and make you bore, and gird Sackcloth on your loins:
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so that it is charged on that sex, to be humbled, as well as upon men;
so that it is charged on that sex, to be humbled, as well as upon men;
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and ye must know, that the sins of women draw on judgements, as well as the sinnes of men: in Jerem. 7.18. The womens making cakes to the queen of heaven, did provoke God to anger, and hastened his judgements upon the land:
and you must know, that the Sins of women draw on Judgments, as well as the Sins of men: in Jeremiah 7.18. The women's making cakes to the queen of heaven, did provoke God to anger, and hastened his Judgments upon the land:
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and the daughters of men drew on the deluge, as well as the sons of God:
and the daughters of men drew on the deluge, as well as the Sons of God:
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It were a poore thing to think, that God hated the perjuries of Troy, and loved the perjuries of Rome, that he hated the sins of men,
It were a poor thing to think, that God hated the perjuries of Troy, and loved the perjuries of Room, that he hated the Sins of men,
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and loved the sinnes of women;
and loved the Sins of women;
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this cannot be imagined of him, who is a God of pure eyes, and hates sin, wheresoever he findes it.
this cannot be imagined of him, who is a God of pure eyes, and hates since, wheresoever he finds it.
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Let me presse that which hath bin said upon you of that Sex, that ye may humble your selves for your sinnes:
Let me press that which hath been said upon you of that Sex, that you may humble your selves for your Sins:
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there is much cause for it, as your vanitie in apparell, your going beyond your means and calling, your negligence in Gods Service, your idolizing your children, your froward behaviour to your husbands;
there is much cause for it, as your vanity in apparel, your going beyond your means and calling, your negligence in God's Service, your idolizing your children, your froward behaviour to your Husbands;
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these and many more sinnes whereof you are guilty, call for your repentance and teares:
these and many more Sins whereof you Are guilty, call for your Repentance and tears:
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and let not the fairest of you all feare that the shedding a few teares will spoile your beautie,
and let not the Fairest of you all Fear that the shedding a few tears will spoil your beauty,
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but if you should chance to hurt your faces by weeping, I am sure you would doe good to your soules:
but if you should chance to hurt your faces by weeping, I am sure you would do good to your Souls:
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I read in the Ecclesiasticall Story of one Pambus, who seeing a woman dresse her selfe curiously and lasciviously, he could not forbeare weeping,
I read in the Ecclesiastical Story of one Pambus, who seeing a woman dress her self curiously and lasciviously, he could not forbear weeping,
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and being demanded the reason, he gave two reasons for it, first, that he was not so carefull for his soule as she was for her tiring;
and being demanded the reason, he gave two Reasons for it, First, that he was not so careful for his soul as she was for her tiring;
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secondly, that she wept not for her sinnes, which drew teares from his eyes:
secondly, that she wept not for her Sins, which drew tears from his eyes:
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and shall others weepe for the sinnes of women, and not they for their owne sinnes? in the name of God humble your selves in his presence, that when he sees you poore in spirit he may exalt you.
and shall Others weep for the Sins of women, and not they for their own Sins? in the name of God humble your selves in his presence, that when he sees you poor in Spirit he may exalt you.
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Thirdly, [ The children came, ] What? the children joyne in humiliation? Yes,
Thirdly, [ The children Come, ] What? the children join in humiliation? Yes,
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why not? for God was offended, and they had reason to be humbled for it.
why not? for God was offended, and they had reason to be humbled for it.
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Secondly, though they were not actors in sinne, yet they were guilty of Adams transgression.
Secondly, though they were not actors in sin, yet they were guilty of Adams Transgression.
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Thirdly, they could not excuse themselves, for besides their originall sinne, they had committed many actuall sinnes;
Thirdly, they could not excuse themselves, for beside their original sin, they had committed many actual Sins;
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for I suppose none came to this assembly, but such as were of some understanding,
for I suppose none Come to this assembly, but such as were of Some understanding,
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and such, though little ones, are proud and wanting in duty to parents, and love to brethren;
and such, though little ones, Are proud and wanting in duty to Parents, and love to brothers;
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and such will speak wickedly and falsely, before they can talke perfectly: there have been excellent vertues found in little ones;
and such will speak wickedly and falsely, before they can talk perfectly: there have been excellent Virtues found in little ones;
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Samuel, when he was a child, ministred before the Lord;Samuel, when he was a child, ministered before the Lord;
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and in the time of our Blessed Saviour, the children cryed, Hosanna to the King of Israel: I therefore direct my speech to little ones, let sinne be detested by you in your younger yeeres, learn the trade of fearing and serving God,
and in the time of our Blessed Saviour, the children cried, Hosanna to the King of Israel: I Therefore Direct my speech to little ones, let sin be detested by you in your younger Years, Learn the trade of fearing and serving God,
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when you are young, and it will never be forgotten as long as you live.
when you Are young, and it will never be forgotten as long as you live.
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The second thing set downe in this verse is, [ that the people wept very sore.
The second thing Set down in this verse is, [ that the people wept very soar.
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] What was the reason? the Reason shall be the Observation. Great sinnes must have a great measure of sorrow. In Psal. 6.6. David having committed great sins, made his bed to swim, and watered his couch with his teares: ] What was the reason? the Reason shall be the Observation. Great Sins must have a great measure of sorrow. In Psalm 6.6. David having committed great Sins, made his Bed to swim, and watered his couch with his tears:
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Nay, he made them not onely his Physick, but his meat, Psal. 42.3. My teares have been my meat day and night:
Nay, he made them not only his Physic, but his meat, Psalm 42.3. My tears have been my meat day and night:
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it was thus with Peter, hee had committed a foul sinne, in denying his Lord and Master,
it was thus with Peter, he had committed a foul sin, in denying his Lord and Master,
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therefore hee went out and wept, NONLATINALPHABET, bitterly: it was so with Mary Magdalene, she was a great sinner, therefore she shed many teares:
Therefore he went out and wept,, bitterly: it was so with Marry Magdalene, she was a great sinner, Therefore she shed many tears:
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and the incestuous Corinthian grieved sore for his foul sinne: the Church saith in the Lamentations, Mine eyes drop down daily;
and the incestuous Corinthian grieved soar for his foul sin: the Church Says in the Lamentations, Mine eyes drop down daily;
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the teares stood still in her eyes, and trickled down her cheeks in great abundance, because shee knew her self guilty of many sinnes:
the tears stood still in her eyes, and trickled down her cheeks in great abundance, Because she knew her self guilty of many Sins:
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This is that which Cyprian subscribeth to, saith he, as wee are sensible of great sins, which we commit,
This is that which Cyprian subscribeth to, Says he, as we Are sensible of great Sins, which we commit,
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so let us spend teares in abundance for them.
so let us spend tears in abundance for them.
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It is to censure the slightnesse of sorrow which men bestow upon their sinnes, though great and grievous:
It is to censure the slightness of sorrow which men bestow upon their Sins, though great and grievous:
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but if the heart be a daily fountaine of sinne, as sure I am it is, I know no reason,
but if the heart be a daily fountain of sin, as sure I am it is, I know no reason,
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but our eyes should be Rivers of teares:
but our eyes should be rivers of tears:
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seeing wee have deserved to be in that place, where is nothing but weeping and wailing, there is good cause wee should weep here for our sins, that we may avoid those eternall flames;
seeing we have deserved to be in that place, where is nothing but weeping and wailing, there is good cause we should weep Here for our Sins, that we may avoid those Eternal flames;
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Nay, though God have pardoned our sins, yet let us remember them with griefe and sorrow, that we may be the more humbled for them:
Nay, though God have pardoned our Sins, yet let us Remember them with grief and sorrow, that we may be the more humbled for them:
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ye lay your flesh in brine, to keep it from putrefying;
you lay your Flesh in brine, to keep it from putrefying;
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and there is no better way in the world to humble us, then to call to minde our former iniquities:
and there is no better Way in the world to humble us, then to call to mind our former iniquities:
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Yee say, much rain makes the high-wayes foul, and so it is ▪ but the more teares we shed, the cleaner will our souls be;
Ye say, much rain makes the highways foul, and so it is ▪ but the more tears we shed, the cleaner will our Souls be;
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for repentant teares cleanse better then either Soape or Nitre. To conclude this verse, all the people saw Ezra mourne, therefore they weepe with him:
for repentant tears cleanse better then either Soap or Nitre. To conclude this verse, all the people saw Ezra mourn, Therefore they weep with him:
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from whence I collect thus much; Sin must have sorrow at one time or other: saith the Wise-man, Prov. 29.6. In the transgression of an evill man, there is a snare:
from whence I collect thus much; since must have sorrow At one time or other: Says the Wiseman, Curae 29.6. In the Transgression of an evil man, there is a snare:
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and the trueth is, in the commission of every sin, a ground is laid for sorrow;
and the truth is, in the commission of every since, a ground is laid for sorrow;
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nay, let me tell you, the sweeter sinnes have been to men, the soarer shall be the remembrance of them,
nay, let me tell you, the Sweeten Sins have been to men, the soarer shall be the remembrance of them,
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when God sets them before their eyes.
when God sets them before their eyes.
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See it in Job, 13.26 Thou writest bitter things against mee, and makest me possesse the iniquities of my youth. See it in Job, 13.26 Thou Writer bitter things against me, and Makest me possess the iniquities of my youth.
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The sinnes committed in youth, men account the sweetest sinnes, and yet the remembrance of these was most grievous to Iob. Wee see the same in David, when hee had committed that sweet sinne,
The Sins committed in youth, men account the Sweetest Sins, and yet the remembrance of these was most grievous to Job we see the same in David, when he had committed that sweet sin,
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as men call it, and had layn nine Moneths in it, at last hee calls it to remembrance,
as men call it, and had lain nine Months in it, At last he calls it to remembrance,
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and it brought him so much grief, that he thought hee had lost the favour of God,
and it brought him so much grief, that he Thought he had lost the favour of God,
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and therefore hee saith, Restore unto me the joy of thy salvation.
and Therefore he Says, Restore unto me the joy of thy salvation.
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But it will be said, wee finde it not alwayes thus, for there are some that sinne,
But it will be said, we find it not always thus, for there Are Some that sin,
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and never have sorrow in all their lives, but dye in peace:
and never have sorrow in all their lives, but die in peace:
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I wil suppose this, but yet the Doctrine is true, for I say, sinne must have sorrow at one time or other,
I will suppose this, but yet the Doctrine is true, for I say, sin must have sorrow At one time or other,
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and if such men have not sorrow here, to be sure, they shall have it hereafter.
and if such men have not sorrow Here, to be sure, they shall have it hereafter.
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Hearken to this you Epicures of the World, you that swallow downe sinne, as the fish doth water, who straine neither at Gnats nor Camells,
Harken to this you Epicureans of the World, you that swallow down sin, as the Fish does water, who strain neither At Gnats nor Camels,
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but spend your time in eating and drinking, in singing and dancing; the time is comming, when you shall mourn while others laugh;
but spend your time in eating and drinking, in singing and dancing; the time is coming, when you shall mourn while Others laugh;
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therefore think on sinne now, that you may sorrow for it, before it be too late;
Therefore think on sin now, that you may sorrow for it, before it be too late;
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hic mordeant, ne in aeternum excrucient, let thy sinnes bite thee here, lest they torment thee for ever hereafter:hic mordeant, ne in aeternum excrucient, let thy Sins bite thee Here, lest they torment thee for ever hereafter:
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teares will doe thee good now, but if once a man be over the threshold of this life,
tears will do thee good now, but if once a man be over the threshold of this life,
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though then hee would weepe a whole Ocean of Teares, they would doe him no good.
though then he would weep a Whole Ocean of Tears, they would do him no good.
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Sermon VII. EZRA 10.2.
Sermon VII. EZRA 10.2.
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Then Shecaniah the sonne of Jehiel, one of the sons of Elam answered and said unto Ezra, Wee have trespassed against our God, &c. BEfore we fall upon this verse, wee have a few things more to handle out of the last words of the first verse;
Then Shecaniah the son of Jehiel, one of the Sons of Elam answered and said unto Ezra, we have trespassed against our God, etc. BEfore we fallen upon this verse, we have a few things more to handle out of the last words of the First verse;
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the words are these, [ for the people wept very sore:
the words Are these, [ for the people wept very soar:
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] that the multitude should come together, which was the first fruite of Ezra his humiliation, it was no great matter,] that the multitude should come together, which was the First fruit of Ezra his humiliation, it was no great matter,
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for the common rout be apt to assemble on the least occasion; saith our Saviour, speaking to the people concerning Iohn Baptist, Matth. 11.7. What went yee out into the wildernesse to see? a reed shaken with the winde? as if the shaking of a feather, would bring the multitude together: and in Acts 19.29.32. wee finde that the whole city was full of confusion, and rushed into the theatre with one accord:
for the Common rout be apt to assemble on the least occasion; Says our Saviour, speaking to the people Concerning John Baptist, Matthew 11.7. What went ye out into the Wilderness to see? a reed shaken with the wind? as if the shaking of a feather, would bring the multitude together: and in Acts 19.29.32. we find that the Whole City was full of confusion, and rushed into the theatre with one accord:
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and yet the text saith, The more part knew not wherefore they were come together:
and yet the text Says, The more part knew not Wherefore they were come together:
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but now for the other effect [ that they wept, sore ] there was comfort for Ezra: That which I gather from hence is this:
but now for the other Effect [ that they wept, soar ] there was Comfort for Ezra: That which I gather from hence is this:
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What comfort it pleaseth God to give his Ministers here, in that happy fruit of peoples humiliation. What Comfort it Pleases God to give his Ministers Here, in that happy fruit of peoples humiliation.
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So great is the comfort of this kinde, that there cannot be a greater.
So great is the Comfort of this kind, that there cannot be a greater.
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I doe not thinke, but at this very time, the tears stood in Ezra his eyes,
I do not think, but At this very time, the tears stood in Ezra his eyes,
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yet when he saw teares distill from the peoples eies, it made him glad at the heart:
yet when he saw tears distil from the peoples eyes, it made him glad At the heart:
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doe you not think it was a great comfort to Nathan, to see David so penitent,
do you not think it was a great Comfort to Nathan, to see David so penitent,
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when hee came from God, to detect and reprove him for his adultery & murder? Marke what the Baptist saith, John 3.29. the friend of the Bridegroome which standeth and heareth him, rejoyceth greatly, because of the Bride groomes voice:
when he Come from God, to detect and reprove him for his adultery & murder? Mark what the Baptist Says, John 3.29. the friend of the Bridegroom which Stands and hears him, Rejoiceth greatly, Because of the Bride grooms voice:
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the meaning whereof is this, That it is the joy of Gods Ministers, when the voice of Christ our Bridegroome is accepted:
the meaning whereof is this, That it is the joy of God's Ministers, when the voice of christ our Bridegroom is accepted:
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See this in Paul, how great was his joy for the good successe of his Ministery? in Rom. 1 8. there he saith, I thanke my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world:
See this in Paul, how great was his joy for the good success of his Ministry? in Rom. 1 8. there he Says, I thank my God through jesus christ for you all, that your faith is spoken of throughout the Whole world:
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his joy was, that he had taken paines among the Romanes, to good purpose: so in the 2 Cor. 2.2. If I make you sorry, who is he then that maketh me glad, but the same which is made sorry by mee? he knew that by that meanes the old leaven was purged out of them, which must needs make him rejoyce:
his joy was, that he had taken pains among the Romans, to good purpose: so in the 2 Cor. 2.2. If I make you sorry, who is he then that makes me glad, but the same which is made sorry by me? he knew that by that means the old leaven was purged out of them, which must needs make him rejoice:
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and in the 14. Verse of the same Chapter, he saith, Thanks be unto God, which alwayes causeth us to triumph in Christ, and in the 14. Verse of the same Chapter, he Says, Thanks be unto God, which always Causes us to triumph in christ,
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and maketh manifest the favour of his knowledge by us in every place: Hee thought it worthy Thankesgiving, that he had not laboured in vaine:and makes manifest the favour of his knowledge by us in every place: He Thought it worthy Thanksgiving, that he had not laboured in vain:
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the like wee see 2 Thess. 2.19. What is our Hope, or Ioy, or Crown of Rejoycing? Are not even yee in the presence of our Lord Iesus Christ, at his camming? Yes, you are our glory and joy:
the like we see 2 Thess 2.19. What is our Hope, or Joy, or Crown of Rejoicing? are not even ye in the presence of our Lord Iesus christ, At his camming? Yes, you Are our glory and joy:
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and in the 13. Verse, he saith, for this cause also thanke we God without ceasing,
and in the 13. Verse, he Says, for this cause also thank we God without ceasing,
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because when ye received the Word of God, which ye heard of us, yee received it not as the word of men,
Because when you received the Word of God, which you herd of us, ye received it not as the word of men,
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but (as it is the truth) the Word of God, which effectually worketh also in you that beleeve: so in 2 Cor. 3.7. Wee were comforted over you brethren, in all our affliction and distresse, by your faith: but (as it is the truth) the Word of God, which effectually works also in you that believe: so in 2 Cor. 3.7. we were comforted over you brothers, in all our affliction and distress, by your faith:
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and in the nineth Verse, hee saith, What thanks can wee render to God again for you,
and in the nineth Verse, he Says, What thanks can we render to God again for you,
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for all the joy wherewith we joy for your sakes before our God? In that good St. Paul saw the successe of his labours, it gave him infinite satisfaction:for all the joy wherewith we joy for your sakes before our God? In that good Saint Paul saw the success of his labours, it gave him infinite satisfaction:
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Nay, he regarded not his shackles, so long as they neglected not the grace offered them by his Ministery:
Nay, he regarded not his shackles, so long as they neglected not the grace offered them by his Ministry:
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and to Philemon, hee testifies his exceeding joy for the conversion of Onesimus: this was the comfort of that good Bishop of Neocesarea, of whom mention is made in the Ecclesiasticall story,
and to Philemon, he Testifies his exceeding joy for the conversion of Onesimus: this was the Comfort of that good Bishop of Neocaesarea, of whom mention is made in the Ecclesiastical story,
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when hee was to dye he comforted himself with this, that whereas there were not seventeen believers in that City when he came thither, at the time of his death he knew not of seventeen unbeleevers in that place;
when he was to die he comforted himself with this, that whereas there were not seventeen believers in that city when he Come thither, At the time of his death he knew not of seventeen unbelievers in that place;
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such a blessing had God given to his indeavours.
such a blessing had God given to his endeavours.
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And for the further proofe of this poynt, the truth of it will best appeare by the contrary, to wit, the great sorrow which is caused to the Ministers of God,
And for the further proof of this point, the truth of it will best appear by the contrary, to wit, the great sorrow which is caused to the Ministers of God,
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when they see no fruits of their labours:
when they see no fruits of their labours:
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what a griefe was it to Isaiah; that he had laboured in vaine, and spent his strength for nothing, Isa. 49.4. and Jeremiah was so grieved that his labours were ineffectuall, that he resolves to speak no more in the Name of the Lord, Jer. 20.9.
what a grief was it to Isaiah; that he had laboured in vain, and spent his strength for nothing, Isaiah 49.4. and Jeremiah was so grieved that his labours were ineffectual, that he resolves to speak no more in the Name of the Lord, Jer. 20.9.
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In the 2. Ezek. 3. God saith to that Prophet, Son of man, I send thee to a rebellious nation,
In the 2. Ezekiel 3. God Says to that Prophet, Son of man, I send thee to a rebellious Nation,
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and thou shalt say to them, thus saith the Lord, but surely they will not heare thee: and thou shalt say to them, thus Says the Lord, but surely they will not hear thee:
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what a cooling card was this for the Prophet? and in the Ezek. 3.14. he saith, I went in the bitternesse of my Spirit, but the hand of the Lord was strong upon mee:
what a cooling carded was this for the Prophet? and in the Ezekiel 3.14. he Says, I went in the bitterness of my Spirit, but the hand of the Lord was strong upon me:
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as if hee had said, had I not been swayed by a Divine power, I had not gone ▪ this,
as if he had said, had I not been swayed by a Divine power, I had not gone ▪ this,
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as it is thought, was the cause that Jonah waved his Commission of going to Nineveh: hee found that hee had been unsuccessefull among his own people,
as it is Thought, was the cause that Jonah waved his Commission of going to Nineveh: he found that he had been unsuccessful among his own people,
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and therefore despaired of doing good among the Ninevites: and to speak the trueth, although I know our reward shall be as great as theirs who have wonne many soules,
and Therefore despaired of doing good among the Ninevites: and to speak the truth, although I know our reward shall be as great as theirs who have won many Souls,
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if wee be faithfull in the discharge of our duty;
if we be faithful in the discharge of our duty;
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yet when the Minister shall pipe, and the people will not dance, when he shall sowe the Rocks,
yet when the Minister shall pipe, and the people will not dance, when he shall sow the Rocks,
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and plough the sands, and with Peter, shall fish all night, and catch nothing, it cannot but be a great corrosive to his soul,
and plough the sands, and with Peter, shall Fish all night, and catch nothing, it cannot but be a great corrosive to his soul,
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and a vexation to his Spirit: every man desires to see that thrive, which is committed to his charge:
and a vexation to his Spirit: every man Desires to see that thrive, which is committed to his charge:
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the Father joyes to see his Children prosper and doe well, so doth the Master, to see his servant thrive, the nurse her Childe, the Shepherd his flock,
the Father Joys to see his Children prosper and do well, so does the Master, to see his servant thrive, the nurse her Child, the Shepherd his flock,
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and the Minister is a man as well as the rest, therefore hee desires that the people committed to his charge, should thrive and prosper in grace and goodnesse:
and the Minister is a man as well as the rest, Therefore he Desires that the people committed to his charge, should thrive and prosper in grace and Goodness:
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and there is great reason for it;
and there is great reason for it;
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first, because when men grow in grace, under a mans Ministery, it makes much for the glory of God, which every Minister is to preferre before the salvation of his owne soul,
First, Because when men grow in grace, under a men Ministry, it makes much for the glory of God, which every Minister is to prefer before the salvation of his own soul,
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as we see in the examples of Moses and Paul. Secondly, when he sees this, hee hath an assurance of his calling,
as we see in the Examples of Moses and Paul. Secondly, when he sees this, he hath an assurance of his calling,
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then hee may say as Paul, 1 Cor. 9.2. Yee are the seale of mine Apostleship in the Lord.
then he may say as Paul, 1 Cor. 9.2. Ye Are the seal of mine Apostleship in the Lord.
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Thirdly, hee that converts men, wins souls to God, and saves them from destruction, and that is more then to win a World,
Thirdly, he that converts men, wins Souls to God, and saves them from destruction, and that is more then to win a World,
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for one soul is worth more then the Universe.
for one soul is worth more then the Universe.
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Lastly, such a man knowes, that hereby he fits himself for a Crown, as in Dan. 12.3. They that turne many to righteousnesse, shall shine as the Starres for ever and ever.
Lastly, such a man knows, that hereby he fits himself for a Crown, as in Dan. 12.3. They that turn many to righteousness, shall shine as the Stars for ever and ever.
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I shall ever desire it for my selfe, and all those which be called to the Altar, that God would ever keepe it in the purpose of our hearts, not so much to look after the fatnesse and fleece of our flocks,
I shall ever desire it for my self, and all those which be called to the Altar, that God would ever keep it in the purpose of our hearts, not so much to look After the fatness and fleece of our flocks,
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as after their proficiency in goodnesse, and this must be laboured after by preaching soundly and faithfully:
as After their proficiency in Goodness, and this must be laboured After by preaching soundly and faithfully:
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and this is done when he indeavours to bring teares from their eyes, rather than to please their eares:
and this is done when he endeavours to bring tears from their eyes, rather than to please their ears:
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it must also be laboured after by living a godly life and conversation; for this is the next way for a Minister to have his flock prosper.
it must also be laboured After by living a godly life and Conversation; for this is the next Way for a Minister to have his flock prosper.
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In the second place, let it be a use to people, Is it such a comfort to the Minister to see his people profit by his preaching? then in the name of God afford your Ministers this consolation;
In the second place, let it be a use to people, Is it such a Comfort to the Minister to see his people profit by his preaching? then in the name of God afford your Ministers this consolation;
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for I will he bold to tell you, it is not your common courtesie, nor your kind entertainment,
for I will he bold to tell you, it is not your Common courtesy, nor your kind entertainment,
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neither your liberallity to us, which pleaseth us halfe so well, as to finde the seale of our Ministry upon you, in your godly walking:
neither your liberality to us, which Pleases us half so well, as to find the seal of our Ministry upon you, in your godly walking:
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I therefore say unto you as St. Paul to the Philipians; fulfill yee our joy, by obeying the truth which we deliver:
I Therefore say unto you as Saint Paul to the Philippians; fulfil ye our joy, by obeying the truth which we deliver:
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yee cannot more honour us than in this, and this will make way for your eternall salvation.
ye cannot more honour us than in this, and this will make Way for your Eternal salvation.
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A second thing I note is this;
A second thing I note is this;
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as God gave Ezra a great deale of comfort, so he addes to his comfort in this, that by his humiliation he wrought not onely on the baser sort of people,
as God gave Ezra a great deal of Comfort, so he adds to his Comfort in this, that by his humiliation he wrought not only on the baser sort of people,
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but on great persons, such as were eminent among the Jewes: which being so (as app•ares in Shecaniah and others) it affords this observation.
but on great Persons, such as were eminent among the Jews: which being so (as app•ares in Shecaniah and Others) it affords this observation.
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Above all comforts this is the greatest, When God so blesseth the labours of his Ministers, that they win great persons to God,
Above all comforts this is the greatest, When God so Blesses the labours of his Ministers, that they win great Persons to God,
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when they convert those who be as Saul higher by the head than their brethren. I remember what the Lord saith to Isaiah, Isa. 49.7. To him that is despised in soule, Kings shall see and arise. when they convert those who be as Saul higher by the head than their brothers. I Remember what the Lord Says to Isaiah, Isaiah 49.7. To him that is despised in soul, Kings shall see and arise.
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As if God should have said, I will so blesse thy labours, that thou shalt convert Kings unto me;
As if God should have said, I will so bless thy labours, that thou shalt convert Kings unto me;
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and this was no small comfort to the Prophet.
and this was no small Comfort to the Prophet.
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And if Jonah had beene well advised, he would have been glad at the heart that his Message had wrought so effectually on the King and Nobles of Nineveh. How did St. Paul rejoyce in Sergius Paulus the Governour, whom he converted to the faith? Acts 13.12.
And if Jonah had been well advised, he would have been glad At the heart that his Message had wrought so effectually on the King and Nobles of Nineveh. How did Saint Paul rejoice in Sergius Paulus the Governor, whom he converted to the faith? Acts 13.12.
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His joy for his conversion, made him so bitter against Flymaes the Sorcerer, who withstood him,
His joy for his conversion, made him so bitter against Flymaes the Sorcerer, who withstood him,
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and sought to turne away the Deputy from the faith. And in Acts 18.8. it was no small comfort to the same Apostle, that he had caught Crispus the chief Ruler of the Synagogue in the net of the Gospel.
and sought to turn away the Deputy from the faith. And in Acts 18.8. it was no small Comfort to the same Apostle, that he had caught Crispus the chief Ruler of the Synagogue in the net of the Gospel.
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And there is great reason why the Minister should be comforted when he wins great men:
And there is great reason why the Minister should be comforted when he wins great men:
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first, because when such are converted, it removes a scandall and imputation from Religion;
First, Because when such Are converted, it removes a scandal and imputation from Religion;
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for it is the common saying of wicked men, that none but a company of poore persons look after Religion:
for it is the Common saying of wicked men, that none but a company of poor Persons look After Religion:
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Marke what the Pharisees said (when their Officers, sent to apprehend our Saviour, came without him) Doe any of the Ruers believe in him? but this people which know not the Law are cursed. Joh. 7.48.49.
Mark what the Pharisees said (when their Officers, sent to apprehend our Saviour, Come without him) Do any of the Ruers believe in him? but this people which know not the Law Are cursed. John 7.48.49.
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But yet they spake untrue in that;
But yet they spoke untrue in that;
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for Joh. 12. 42. Even among the chiefe Rulers many believed in him, but because of the Pharisees they did not confesse him, for John 12. 42. Even among the chief Rulers many believed in him, but Because of the Pharisees they did not confess him,
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lest they should be cast out of the Synagogue. lest they should be cast out of the Synagogue.
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Secondly, it must needs be a great comfort to a Minister, because the evill that is in great persons, is hardly conjured out of them,
Secondly, it must needs be a great Comfort to a Minister, Because the evil that is in great Persons, is hardly conjured out of them,
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for great men have great Biasses, and think they may sinne by authority; it is hard to catch them:
for great men have great Biasses, and think they may sin by Authority; it is hard to catch them:
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therefore when they be caught out of Satans snare, they that were the instruments have matter of great rejoycing.
Therefore when they be caught out of Satan snare, they that were the Instruments have matter of great rejoicing.
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Lastly, Ministers know that if great persons be won to God, they will win others by their example.
Lastly, Ministers know that if great Persons be wone to God, they will win Others by their Exampl.
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so powerfull is the example of great ones to inferiours.
so powerful is the Exampl of great ones to inferiors.
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It should teach the Ministers of the word, like Ezra, to labour the conversion of great and eminent persons,
It should teach the Ministers of the word, like Ezra, to labour the conversion of great and eminent Persons,
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and to doe what they can to bring them to sorrow for their sins;
and to do what they can to bring them to sorrow for their Sins;
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and I shall desire those who be called to speak to those that be high, to rowse them up by sharp reproofes, that they may be drawne out of the snare of the Devill, and be saved:
and I shall desire those who be called to speak to those that be high, to rouse them up by sharp reproofs, that they may be drawn out of the snare of the devil, and be saved:
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for whilst Ministers shall dawb with untempered Morter, and sowe pillowes under their elbows, by singing placentia, pleasing things unto them, who deserve to be reproved;
for while Ministers shall dawb with untempered Mortar, and sow pillows under their elbows, by singing Placentia, pleasing things unto them, who deserve to be reproved;
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they are so farre from working on them to conversion, that they more and more harden them in their sinnes.
they Are so Far from working on them to conversion, that they more and more harden them in their Sins.
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Secondly, I would desire those that be great, so far to gratifie their Ministers as to be converted by them;
Secondly, I would desire those that be great, so Far to gratify their Ministers as to be converted by them;
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and if it shall please God to convert them, (be they who they will) let them know that by countenancing the truth, they credit not the truth, but the truth credits them.
and if it shall please God to convert them, (be they who they will) let them know that by countenancing the truth, they credit not the truth, but the truth credits them.
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Theodosius that good Emperour thanked God more, quòd Christianus crat, that he was a Christian, quam caput imperii; than for being an Emperour:Theodosius that good Emperor thanked God more, quòd Christian Crat, that he was a Christian, quam caput imperii; than for being an Emperor:
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and though St. Paul could have boasted of many externall priviledges, yet he accounts it his chiefest honour, to stile himselfe servus Jesu Christi, the servant of Jesus Christ: and Jude that stood in a neare relation to our blessed Lord, puts this first in his Epistle, Jude a servant of Jesus Christ.
and though Saint Paul could have boasted of many external privileges, yet he accounts it his chiefest honour, to style himself servus Jesu Christ, the servant of jesus christ: and U^de that stood in a near Relation to our blessed Lord, puts this First in his Epistle, U^de a servant of jesus christ.
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And to say the truth, such as these be Excelsi, these, and these onely be the stately ones.
And to say the truth, such as these be Excelsi, these, and these only be the stately ones.
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And you who are the people, I would have you rejoyce at the conversion of great men,
And you who Are the people, I would have you rejoice At the conversion of great men,
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and to pray to God dayly that such may be converted, who may advantage the truth of Christ.
and to pray to God daily that such may be converted, who may advantage the truth of christ.
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A third thing which I note out of the last clause of the first verse, is this, the successe which God gave to Ezra, was so much the more,
A third thing which I note out of the last clause of the First verse, is this, the success which God gave to Ezra, was so much the more,
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because he dealt roundly with the people;
Because he dealt roundly with the people;
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for the Prayer hee made was very tart and invective against them, it touched them to the quick, by discovering their grosse sinnes:
for the Prayer he made was very tart and invective against them, it touched them to the quick, by discovering their gross Sins:
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some hot spirits, if they had been present, would have replyed, and said as Korah and his Confederates, All the Lords people are holy;
Some hight spirits, if they had been present, would have replied, and said as Korah and his Confederates, All the lords people Are holy;
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but here is none of this, but they are humble, and sorry, and weep very sore; which affords us this observation:
but Here is none of this, but they Are humble, and sorry, and weep very soar; which affords us this observation:
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A penitent, good, and honest heart, is so farre from hating him that reproves him, that hee is sorry for that, A penitent, good, and honest heart, is so Far from hating him that reproves him, that he is sorry for that,
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for which he is reproved, Solomon Saith, Prov. 9.8. Rebuke a wise man, and hee will love thee: for which he is reproved, Solomon Says, Curae 9.8. Rebuke a wise man, and he will love thee:
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And it is thought, that David loved Nathan better after he had reproved him, then he did before:
And it is Thought, that David loved Nathan better After he had reproved him, then he did before:
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In Iohn 4. it is apparent, that after our Saviour had toucht the woman of Samaria home, shee became very full of respect towards him,
In John 4. it is apparent, that After our Saviour had touched the woman of Samaria home, she became very full of respect towards him,
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whereas before, she had answered him sawcily; and in Acts 2.37. those men that said the Apostles were full of new Wine, as soone as their hearts were pricked, they gave much respect unto them, saying, Men and brethren, what shall we doe? so in the 1 Cor. 14.24.25.
whereas before, she had answered him saucily; and in Acts 2.37. those men that said the Apostles were full of new Wine, as soon as their hearts were pricked, they gave much respect unto them, saying, Men and brothers, what shall we do? so in the 1 Cor. 14.24.25.
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saith the Apostle there, If all prophesie, and there come in one that beleeveth not, or unlearned, hee is rebuked of all men, and is judged of all men;
Says the Apostle there, If all prophesy, and there come in one that Believeth not, or unlearned, he is rebuked of all men, and is judged of all men;
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and so are the secrets of his heart made manifest, and so he will fall downe on his face,
and so Are the secrets of his heart made manifest, and so he will fallen down on his face,
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and worship God, and say plainly, That God is in you indeed. Now the ground of it is this;and worship God, and say plainly, That God is in you indeed. Now the ground of it is this;
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First, the good soul thinkes, when hee is reproved by the Minister, that he comes not in his own name,
First, the good soul thinks, when he is reproved by the Minister, that he comes not in his own name,
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nor upon his own, but Gods errand; and therefore he takes the reproof well: Secondly, he knowes that God loves him, because hee reproves him, Revel. 3.19. and yet it is an evidence of Gods hatred sometimes, when hee will not have men reproved and punished, Hosea 4.14.
nor upon his own, but God's errand; and Therefore he Takes the reproof well: Secondly, he knows that God loves him, Because he reproves him, Revel. 3.19. and yet it is an evidence of God's hatred sometime, when he will not have men reproved and punished, Hosea 4.14.
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God saith there, I will not punish your Daughters when they commit Whoredome, nor your Spouses, when they commit adultery.
God Says there, I will not Punish your Daughters when they commit Whoredom, nor your Spouses, when they commit adultery.
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Thirdly, the Lord smites the penitent soule with such a sense of his owne unworthinesse, that he will endure any thing that is spoken against him.
Thirdly, the Lord smites the penitent soul with such a sense of his own unworthiness, that he will endure any thing that is spoken against him.
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Among many signes of a good heart, this is one, to indure a quick and reproving Ministery:
Among many Signs of a good heart, this is one, to endure a quick and reproving Ministry:
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I feare there bee but few of this gracious disposition now adaies, for the most of men cannot brook a tart Minister,
I Fear there be but few of this gracious disposition now adais, for the most of men cannot brook a tart Minister,
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nay, they rise against such, as the Sodomites did against Lot, saying, Hee came to sojourne with us,
nay, they rise against such, as the Sodomites did against Lot, saying, He Come to sojourn with us,
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and shall hee rule over us? They say, as the Hebrew to Moses, Who made thee a Ruler and a Judge? and with Ahab, they call such Ministers the Troublers of Israel. And the Conscience of such a one tells him, That though he seeme to love such a Minister,and shall he Rule over us? They say, as the Hebrew to Moses, Who made thee a Ruler and a Judge? and with Ahab, they call such Ministers the Troublers of Israel. And the Conscience of such a one tells him, That though he seem to love such a Minister,
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yet in his heart hee hates him; Herodias hates John at the heart, because he met with dilectum delictum, her darling sinne.
yet in his heart he hates him; Herodias hates John At the heart, Because he met with dilectum delictum, her darling sin.
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But let such a one know, whosoever hee or shee be, that there cannot be a more evident signe of a desperate estate, then this;
But let such a one know, whosoever he or she be, that there cannot be a more evident Signen of a desperate estate, then this;
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David had committed two great sins, adultery, and murder, but because hee took the reproof of Nathan well, (which appeared by his confession & submission) he was presently pardoned:David had committed two great Sins, adultery, and murder, but Because he took the reproof of Nathan well, (which appeared by his Confessi & submission) he was presently pardoned:
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but he that hates reproof, goes up into the chair of the Scorner, which is the next degree to hell.
but he that hates reproof, Goes up into the chair of the Scorner, which is the next degree to hell.
cc-acp pns31 cst vvz n1, vvz a-acp p-acp dt n1 pp-f dt n1, r-crq vbz dt ord n1 p-acp n1.
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Secondly, let us all labour for a meek spirit, then which nothing pleaseth God better;
Secondly, let us all labour for a meek Spirit, then which nothing Pleases God better;
ord, vvb pno12 d n1 p-acp dt j n1, cs r-crq pix vvz np1 av-jc;
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let us be as the good corn, which when it is fanned, falls at the feet of him that fannes it;
let us be as the good corn, which when it is fanned, falls At the feet of him that fans it;
vvb pno12 vbi c-acp dt j n1, r-crq c-crq pn31 vbz vvn, vvz p-acp dt n2 pp-f pno31 cst n2 pn31;
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and let us pray to God for such a Minister, as may tell us home of our sinnes;
and let us pray to God for such a Minister, as may tell us home of our Sins;
cc vvb pno12 vvi p-acp np1 p-acp d dt n1, c-acp vmb vvi pno12 av-an pp-f po12 n2;
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and let us thanke God for such a one, when we have him:
and let us thank God for such a one, when we have him:
cc vvb pno12 vvi np1 p-acp d dt pi, c-crq pns12 vhb pno31:
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what would we give for a Chirurgion, who would not onely skin, but heale our wound? And when the Minister shall be plainest with thee,
what would we give for a Chirurgeon, who would not only skin, but heal our wound? And when the Minister shall be Plainest with thee,
q-crq vmd pns12 vvi p-acp dt n1, r-crq vmd xx av-j n1, cc-acp vvi po12 n1? cc c-crq dt n1 vmb vbb js p-acp pno21,
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and touch thee most to the quick, finde nor fault with him, but with thy self:
and touch thee most to the quick, find nor fault with him, but with thy self:
cc vvb pno21 av-ds p-acp dt j, vvi ccx n1 p-acp pno31, cc-acp p-acp po21 n1:
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Not hee that soothes men up in their sins, but hee that pricks them to the heart, is the onely spirituall Physician to be valued.
Not he that sooths men up in their Sins, but he that pricks them to the heart, is the only spiritual physician to be valued.
xx pns31 cst vvz n2 a-acp p-acp po32 n2, cc-acp pns31 cst vvz pno32 p-acp dt n1, vbz dt j j n1 pc-acp vbi vvn.
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Wee proceed now to the second verse, which hath two parts, First, the person speaking, [ Shecaniah: ] Secondly, his speech, [ wee have sinned against our God, &c. ] I begin with the party speaking, which is Shecaniah; Ezra had done his part;
we proceed now to the second verse, which hath two parts, First, the person speaking, [ Shecaniah: ] Secondly, his speech, [ we have sinned against our God, etc. ] I begin with the party speaking, which is Shecaniah; Ezra had done his part;
pns12 vvb av p-acp dt ord n1, r-crq vhz crd n2, ord, dt n1 vvg, [ np1: ] ord, po31 n1, [ pns12 vhb vvn p-acp po12 n1, av ] pns11 vvb p-acp dt n1 vvg, r-crq vbz np1; np1 vhd vdn po31 n1;
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and loe here is a man sets to his hand, and seconds him: from whence I note this brief conclusion.
and lo Here is a man sets to his hand, and seconds him: from whence I note this brief conclusion.
cc uh av vbz dt n1 vvz p-acp po31 n1, cc vvz pno31: p-acp c-crq pns11 vvb d j n1.
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How comfortable it is in good Actions, to have an Assistant. How comfortable it is in good Actions, to have an Assistant.
c-crq j pn31 vbz p-acp j n2, pc-acp vhi dt n1.
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When Moses is praying in the mount, and Joshua fighting in the valley, Israel is like to prevaile against Amalek: and when Deborah and Barak joyne together ▪ they soon conquer the Midianites. Daniel, having undertaken a great businesse, hee comes to his three Associates, desiring them to joyne with him in Prayer to God,
When Moses is praying in the mount, and joshua fighting in the valley, Israel is like to prevail against Amalek: and when Deborah and Barak join together ▪ they soon conquer the midianites. daniel, having undertaken a great business, he comes to his three Associates, desiring them to join with him in Prayer to God,
c-crq np1 vbz vvg p-acp dt n1, cc np1 vvg p-acp dt n1, np1 vbz av-j pc-acp vvi p-acp np1: cc q-crq np1 cc np1 vvb av ▪ pns32 av vvi dt np2. np1, vhg vvn dt j n1, pns31 vvz p-acp po31 crd n2, vvg pno32 pc-acp vvi p-acp pno31 p-acp n1 p-acp np1,
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and it pleased God to heare their Petition, and to reveale the Kings dreame unto him:
and it pleased God to hear their Petition, and to reveal the Kings dream unto him:
cc pn31 vvd np1 pc-acp vvi po32 vvb, cc pc-acp vvi dt n2 vvb p-acp pno31:
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Thus Nicodemus and Joseph joyne together for the Interment of our Saviour;
Thus Nicodemus and Joseph join together for the Interment of our Saviour;
av np1 cc np1 vvb av p-acp dt n1 pp-f po12 n1;
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and Paul and Barnabas gave each other the right hand of fellowship, and Saint Paul calls Aquila and Priscilla, his helpers in Christ Jesus, Rom. 16.3.
and Paul and Barnabas gave each other the right hand of fellowship, and Saint Paul calls Aquila and Priscilla, his helpers in christ jesus, Rom. 16.3.
cc np1 cc np1 vvd d n-jn dt j-jn n1 pp-f n1, cc n1 np1 vvz np1 cc np1, po31 n2 p-acp np1 np1, np1 crd.
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Is it not lamentable, that men should set good businesses on foot, and have none to joyne with them? On the contrary,
Is it not lamentable, that men should Set good businesses on foot, and have none to join with them? On the contrary,
vbz pn31 xx j, cst n2 vmd vvi j n2 p-acp n1, cc vhb pix pc-acp vvi p-acp pno32? p-acp dt n-jn,
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if an ill businesse be but in agitation, there be enough, and too many that will give their helping hand,
if an ill business be but in agitation, there be enough, and too many that will give their helping hand,
cs dt j-jn n1 vbi cc-acp p-acp n1, pc-acp vbi av-d, cc av d cst vmb vvi po32 j-vvg n1,
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though it but to the upholding of a rotten Ale-house;
though it but to the upholding of a rotten Alehouse;
cs pn31 cc-acp p-acp dt vvg pp-f dt j-vvn n1;
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a man that goes about to doe good, may complaine as David, that he is as a Pelican in the Desart, it shall be long enough ere any come to assist him: well it should be otherwise;
a man that Goes about to do good, may complain as David, that he is as a Pelican in the Desert, it shall be long enough ere any come to assist him: well it should be otherwise;
dt n1 cst vvz a-acp pc-acp vdi j, vmb vvi p-acp np1, cst pns31 vbz p-acp dt n1 p-acp dt n1, pn31 vmb vbi j av-d p-acp d vvb pc-acp vvi pno31: av pn31 vmd vbi av;
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let us therefore, as we tender Gods honour, joyne together in promoting goodnesse;
let us Therefore, as we tender God's honour, join together in promoting Goodness;
vvb pno12 av, c-acp pns12 vvb ng1 n1, vvb av p-acp j-vvg n1;
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Pilate and Herod, though they were enemies to each other, yet they can agree to persecute the Lord of life:Pilate and Herod, though they were enemies to each other, yet they can agree to persecute the Lord of life:
np1 cc np1, c-acp pns32 vbdr n2 p-acp d n-jn, av pns32 vmb vvi pc-acp vvi dt n1 pp-f n1:
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and though the Jesuites, and the secular Priests, be at daggers drawing amongst themselves, yet they can agree together to set Kingdomes in a combustion:
and though the Jesuits, and the secular Priests, be At daggers drawing among themselves, yet they can agree together to Set Kingdoms in a combustion:
cc cs dt np2, cc dt j n2, vbi p-acp n2 vvg p-acp px32, av pns32 vmb vvi av pc-acp vvi n2 p-acp dt n1:
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and why should wee be backward, nay, why should we not be forward, to helpe forward good Actions? Further, it may be observed, that this Shecaniah was a great man;
and why should we be backward, nay, why should we not be forward, to help forward good Actions? Further, it may be observed, that this Shecaniah was a great man;
cc q-crq vmd pns12 vbi j, uh-x, q-crq vmd pns12 xx vbi j, pc-acp vvi av-j j n2? av-jc, pn31 vmb vbi vvn, cst d np1 vbds dt j n1;
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surely, hee was no lesse then a Magistrate, & if so, it yeelds us this observation.
surely, he was no less then a Magistrate, & if so, it yields us this observation.
av-j, pns31 vbds av-dx av-dc cs dt n1, cc cs av, pn31 vvz pno12 d n1.
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It is a happy thing, when the. Priest and Magistrate, the word and the sword, goe hand in hand together: It is a happy thing, when the. Priest and Magistrate, the word and the sword, go hand in hand together:
pn31 vbz dt j n1, c-crq dt. n1 cc n1, dt n1 cc dt n1, vvb n1 p-acp n1 av:
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1529
when Moses and Aaron kisse each other, when David the King, and Abiathar the Priest,
when Moses and Aaron kiss each other, when David the King, and Abiathar the Priest,
c-crq np1 cc np1 vvb d n-jn, c-crq np1 dt n1, cc np1 dt n1,
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when Joash the King, and Jehoiada the Priest, agree in the same thing, then it is a signe that sin & Satan will fall like lightning from heaven.
when Joash the King, and Jehoiada the Priest, agree in the same thing, then it is a Signen that since & Satan will fallen like lightning from heaven.
c-crq n1 dt n1, cc np1 dt n1, vvb p-acp dt d n1, cs pn31 vbz dt n1 cst n1 cc np1 vmb vvi av-j n1 p-acp n1.
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1531
It is to be lamented that these two goe not together: wee Ministers can goe no further than the sword of the Word gives us leave;
It is to be lamented that these two go not together: we Ministers can go no further than the sword of the Word gives us leave;
pn31 vbz pc-acp vbi vvn cst d crd vvb xx av: pns12 n2 vmb vvi av-dx av-jc cs dt n1 pp-f dt n1 vvz pno12 vvi;
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but if when we have started the prey, the Magistrate will not pursue it, judge whose fault it is if sinne abounds:
but if when we have started the prey, the Magistrate will not pursue it, judge whose fault it is if sin abounds:
cc-acp cs c-crq pns12 vhb vvn dt n1, dt n1 vmb xx vvi pn31, vvb rg-crq n1 pn31 vbz cs n1 vvz:
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we the Ministers of God complaine of blasphemers, of uncleane persons, and places where they haunt:
we the Ministers of God complain of blasphemers, of unclean Persons, and places where they haunt:
pns12 dt n2 pp-f np1 vvi pp-f n2, pp-f j n2, cc n2 c-crq pns32 vvb:
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we complaine of unlawfull gaming, and recreations;
we complain of unlawful gaming, and recreations;
pns12 vvb pp-f j n-vvg, cc n2;
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if the Magistrate followed this by his sword, it could not be that men should bee so wicked as they are. (Beloved) if we should be called to our reckoning presently, we can say with a safe conscience, that we have faithfully discharged our duty,
if the Magistrate followed this by his sword, it could not be that men should be so wicked as they Are. (beloved) if we should be called to our reckoning presently, we can say with a safe conscience, that we have faithfully discharged our duty,
cs dt n1 vvd d p-acp po31 n1, pn31 vmd xx vbi d n2 vmd vbi av j c-acp pns32 vbr. (vvn) cs pns12 vmd vbi vvn p-acp po12 n-vvg av-j, pns12 vmb vvi p-acp dt j n1, cst pns12 vhb av-j vvn po12 n1,
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and done what we could to the beating downe of sin:
and done what we could to the beating down of since:
cc vdn r-crq pns12 vmd p-acp dt n-vvg a-acp pp-f n1:
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but there will be no reformation till the word of Ezra, and the sword of Shecaniah goe together.
but there will be no Reformation till the word of Ezra, and the sword of Shecaniah go together.
cc-acp a-acp vmb vbi dx n1 p-acp dt n1 pp-f np1, cc dt n1 pp-f np1 vvb av.
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1538
But now what is it which Shecaniah saith? (which is the second thing in the verse) he speaketh that in a few words, which Ezra had delivered more largely;
But now what is it which Shecaniah Says? (which is the second thing in the verse) he speaks that in a few words, which Ezra had Delivered more largely;
p-acp av q-crq vbz pn31 r-crq np1 vvz? (r-crq vbz dt ord n1 p-acp dt n1) pns31 vvz cst p-acp dt d n2, r-crq np1 vhd vvn av-dc av-j;
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1539
hee confesses that he and the people had trespassed against God: He blaunches not their sinne, but saith, [ We have trespassed against our God:
he Confesses that he and the people had trespassed against God: He blaunches not their sin, but Says, [ We have trespassed against our God:
pns31 vvz cst pns31 cc dt n1 vhd vvn p-acp np1: pns31 n2 xx po32 n1, cc-acp vvz, [ pns12 vhb vvn p-acp po12 n1:
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] teaching us thus much for our instruction:] teaching us thus much for our instruction:
] vvg pno12 av av-d c-acp po12 n1:
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That the penitent soule is more-severe against it selfe, than the most slanderous tongue in the world.
That the penitent soul is more-severe against it self, than the most slanderous tongue in the world.
cst dt j-jn n1 vbz j p-acp pn31 n1, cs dt av-ds j n1 p-acp dt n1.
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1542
There be three things in which a good Christian can never satisfie himselfe enough: the first is insufficient sorrow for his sinnes:
There be three things in which a good Christian can never satisfy himself enough: the First is insufficient sorrow for his Sins:
pc-acp vbi crd n2 p-acp r-crq dt j njp vmb av-x vvi px31 av-d: dt ord vbz j n1 p-acp po31 n2:
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the second is in the assurance of Gods love in pardoning them: the third is in his obedience to Gods Commandements:
the second is in the assurance of God's love in pardoning them: the third is in his Obedience to God's commandments:
dt ord vbz p-acp dt n1 pp-f npg1 n1 p-acp vvg pno32: dt ord vbz p-acp po31 n1 p-acp npg1 n2:
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1544
but it is quite otherwise with the wicked in all these; for first:
but it is quite otherwise with the wicked in all these; for First:
cc-acp pn31 vbz av av p-acp dt j p-acp d d; p-acp ord:
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1545
he thinks he hath sorrowed enough, if hee have shed a few teares for his sinnes:
he thinks he hath sorrowed enough, if he have shed a few tears for his Sins:
pns31 vvz pns31 vhz vvn av-d, cs pns31 vhb vvn dt d n2 p-acp po31 n2:
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1546
secondly, for the remission of his sinnes, and the assurance of Gods favour, if you will take his owne word for it, no man is surer of that than himselfe;
secondly, for the remission of his Sins, and the assurance of God's favour, if you will take his own word for it, no man is Surer of that than himself;
ord, p-acp dt n1 pp-f po31 n2, cc dt n1 pp-f npg1 n1, cs pn22 vmb vvi po31 d n1 p-acp pn31, dx n1 vbz jc pp-f d cs px31;
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1547
and for a godly life, he is farre enough from that, for he is afraid of being too holy.
and for a godly life, he is Far enough from that, for he is afraid of being too holy.
cc p-acp dt j n1, pns31 vbz av-j av-d p-acp d, c-acp pns31 vbz j pp-f vbg av j.
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But I passe by that, and fall upon another observation, which naturally springs from Shecaniah's words, and it is this.
But I pass by that, and fallen upon Another observation, which naturally springs from Shecaniah's words, and it is this.
p-acp pns11 vvb p-acp d, cc vvi p-acp j-jn n1, r-crq av-j vvz p-acp npg1 n2, cc pn31 vbz d.
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1549
Above all other griefes, this to a good soule is the chiefest, that he hath offended God. Above all other griefs, this to a good soul is the chiefest, that he hath offended God.
p-acp d j-jn n2, d p-acp dt j n1 vbz dt js-jn, cst pns31 vhz vvn np1.
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1550
See it in David, in Psalme 51.4. Against thee, thee only have I sinned.
See it in David, in Psalm 51.4. Against thee, thee only have I sinned.
vvb pn31 p-acp np1, p-acp n1 crd. p-acp pno21, pno21 av-j vhb pns11 vvn.
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1551
All the world knew that he had wronged Uriah and Bathsheba, and doubtlesse he was much troubled at it;
All the world knew that he had wronged Uriah and Bathsheba, and doubtless he was much troubled At it;
d dt n1 vvd cst pns31 vhd vvn np1 cc np1, cc av-j pns31 vbds av-d vvn p-acp pn31;
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1552
but in the day of his humiliation, he pitcheth on this especially, that he had offended God.
but in the day of his humiliation, he pitcheth on this especially, that he had offended God.
cc-acp p-acp dt n1 pp-f po31 n1, pns31 vvz p-acp d av-j, cst pns31 vhd vvn np1.
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1553
Eli saith to his sons, 1 Sam. 2.25. If one man sinne against another, the Judge shall judge him; Eli Says to his Sons, 1 Sam. 2.25. If one man sin against Another, the Judge shall judge him;
np1 vvz p-acp po31 n2, crd np1 crd. cs crd n1 n1 p-acp j-jn, dt n1 vmb vvi pno31;
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1554
but if a man sin against the Lord, who shall intreat for him? Intimating to us, that no offence done against man should grieve us so much,but if a man since against the Lord, who shall entreat for him? Intimating to us, that no offence done against man should grieve us so much,
cc-acp cs dt n1 n1 p-acp dt n1, r-crq vmb vvi p-acp pno31? vvg p-acp pno12, cst dx n1 vdn p-acp n1 vmd vvi pno12 av av-d,
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1555
as that we have grieved God. The like we see in the Prodigall, he saith, Father, I have sinned against heaven,
as that we have grieved God. The like we see in the Prodigal, he Says, Father, I have sinned against heaven,
c-acp cst pns12 vhb vvn np1. dt av-j pns12 vvb p-acp dt n-jn, pns31 vvz, n1, pns11 vhb vvn p-acp n1,
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1556
and before thee, and am no more worthy to bee called thy sonne. and before thee, and am no more worthy to be called thy son.
cc p-acp pno21, cc vbm av-dx av-dc j pc-acp vbi vvn po21 n1.
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1557
It was not his penury and misery (which now lay heavy upon him) that grieved him so much,
It was not his penury and misery (which now lay heavy upon him) that grieved him so much,
pn31 vbds xx po31 n1 cc n1 (r-crq av vvd j p-acp pno31) cst vvd pno31 av av-d,
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1558
as the sinne against his Father;
as the sin against his Father;
c-acp dt n1 p-acp po31 n1;
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1559
and therefore he goes over it again, saying, Father I have sinned against heaven, and in thy sight, Luke 15.18.21. St. Paul speaking of true Repentance, which ever hath sorrow for its companion, 2 Cor. 7.9. in the tenth verse hee comes to speak of worldly sorrow:
and Therefore he Goes over it again, saying, Father I have sinned against heaven, and in thy sighed, Lycia 15.18.21. Saint Paul speaking of true Repentance, which ever hath sorrow for its Companion, 2 Cor. 7.9. in the tenth verse he comes to speak of worldly sorrow:
cc av pns31 vvz p-acp pn31 av, vvg, n1 pns11 vhb vvn p-acp n1, cc p-acp po21 n1, av crd. n1 np1 vvg pp-f j n1, r-crq av vhz n1 p-acp po31 n1, crd np1 crd. p-acp dt ord n1 pns31 vvz pc-acp vvi pp-f j n1:
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1560
and it is possible for a Cain, an Esau, a Saul to be sorry after a worldly manner, which kind of sorrow is poenitentia poenitenda, a repentance to be repented of:
and it is possible for a Cain, an Esau, a Saul to be sorry After a worldly manner, which kind of sorrow is Penitence poenitenda, a Repentance to be repented of:
cc pn31 vbz j p-acp dt np1, dt np1, dt np1 pc-acp vbi j p-acp dt j n1, r-crq n1 pp-f n1 vbz fw-la fw-la, dt n1 pc-acp vbi vvn pp-f:
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1561
but there is a godly sorrow, never to be sorrowed for.
but there is a godly sorrow, never to be sorrowed for.
cc-acp pc-acp vbz dt j n1, av-x pc-acp vbi vvn p-acp.
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1562
I deny not but shame and feare may make way for this, as the needle makes way for the thread;
I deny not but shame and Fear may make Way for this, as the needle makes Way for the thread;
pns11 vvb xx p-acp n1 cc n1 vmb vvi n1 p-acp d, c-acp dt n1 vvz n1 p-acp dt n1;
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1563
but yet at last Gods child comes to this, that he grieves above all for that he hath grieved God:
but yet At last God's child comes to this, that he grieves above all for that he hath grieved God:
cc-acp av p-acp ord npg1 n1 vvz p-acp d, cst pns31 vvz p-acp d c-acp cst pns31 vhz vvn np1:
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1564
and if there were no hell, he would not willingly sin against God any more:
and if there were no hell, he would not willingly sin against God any more:
cc cs pc-acp vbdr dx n1, pns31 vmd xx av-j vvi p-acp np1 d av-dc:
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1565
his heart-breaking is that he hath so much abused his bounty, who hath been his best friend.
his Heartbreaking is that he hath so much abused his bounty, who hath been his best friend.
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Let us above all things labour to mourn for sinning against God;
Let us above all things labour to mourn for sinning against God;
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no doubt an unsound heart may sorrow for sin, thus did Judas; I am perswaded, he was so sorry that he had betrayed his Mr. that if he had had all the world, he would have given it to undoe what he had done:
no doubt an unsound heart may sorrow for since, thus did Judas; I am persuaded, he was so sorry that he had betrayed his Mr. that if he had had all the world, he would have given it to undo what he had done:
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and so I may sorrow for my sins;
and so I may sorrow for my Sins;
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but yet if I finde in my selfe such a disposition to the same sins, (that if occasion were offered,
but yet if I find in my self such a disposition to the same Sins, (that if occasion were offered,
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and men saw me not, and that I were sure to escape Gods judgements) then I would commit them againe, this is the Spirit of bondage,
and men saw me not, and that I were sure to escape God's Judgments) then I would commit them again, this is the Spirit of bondage,
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and not the Spirit of adoption:
and not the Spirit of adoption:
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but on the contrary, if I finde that I grieve above all things for offending God, this is not so much a feare to burne with the devill,
but on the contrary, if I find that I grieve above all things for offending God, this is not so much a Fear to burn with the Devil,
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as to displease my God, and this is a true filiall feare. But I tender weak consciences, and therefore I will endeavour to give them satisfaction.
as to displease my God, and this is a true filial Fear. But I tender weak Consciences, and Therefore I will endeavour to give them satisfaction.
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O say they, we feare to sin, but it is for feare of shame and hell: Oh say they, we Fear to since, but it is for Fear of shame and hell:
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to whom I answer, this is not to be disliked altogether, for when I am prone to sin, I wish that the consideration of hell may deter me from sinning:
to whom I answer, this is not to be disliked altogether, for when I am prove to sin, I wish that the consideration of hell may deter me from sinning:
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and to such a soule I say, God may work in it a hatred to sin,
and to such a soul I say, God may work in it a hatred to since,
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when as he discovers it not.
when as he discovers it not.
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Secondly, such a soule must labour to grieve and abstaine from, and for sin, because it displeaseth God.
Secondly, such a soul must labour to grieve and abstain from, and for since, Because it displeaseth God.
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But saith the poore soule, how shall I attain to this? First, by earnest and constant prayer to God.
But Says the poor soul, how shall I attain to this? First, by earnest and constant prayer to God.
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Secondly, by considering the nature of sin, which is a filthy thing, and very displeasing to God;
Secondly, by considering the nature of since, which is a filthy thing, and very displeasing to God;
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a childe that loves his Father, will forbeare to doe what may displease him;
a child that loves his Father, will forbear to do what may displease him;
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and I make no doubt but God will so work in his children, that they shall abstaine from sin, and weep for it;
and I make no doubt but God will so work in his children, that they shall abstain from since, and weep for it;
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not onely for feare of hell, but because thereby his holy Majesty is dishonoured.
not only for Fear of hell, but Because thereby his holy Majesty is dishonoured.
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Thirdly, I would have such to consider the mercies of God, which he hath bestowed upon themselves and this land, which if they doe, they will grieve and be severe against themselves,
Thirdly, I would have such to Consider the Mercies of God, which he hath bestowed upon themselves and this land, which if they do, they will grieve and be severe against themselves,
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for neglecting so great expressions of bounty:
for neglecting so great expressions of bounty:
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such a one wil say, What? hath God made me? hath he redeemed me? hath he spared me hitherto? and shall I displease him? I could not subsist one hour without him;
such a one will say, What? hath God made me? hath he redeemed me? hath he spared me hitherto? and shall I displease him? I could not subsist one hour without him;
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therefore let me mourn and grieve for offending so good a God, and so gracious a Father.
Therefore let me mourn and grieve for offending so good a God, and so gracious a Father.
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Sermon VIII. EZRA 10. The latter part of the second Verse, and forwards. Yet now there is hope in Israch concerning this thing.
Sermon VIII. EZRA 10. The latter part of the second Verse, and forward. Yet now there is hope in Israch Concerning this thing.
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Now therefore let us make a Covenant with our God. WEE descend now to another fruit of Ezra his humiliation:
Now Therefore let us make a Covenant with our God. we descend now to Another fruit of Ezra his humiliation:
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Shecaniah confesseth the sinne of the people, which was of the first magnitude, to wit, their joyning themselves in marriage with Heathens;Shecaniah Confesses the sin of the people, which was of the First magnitude, to wit, their joining themselves in marriage with heathens;
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yet hee despaires not of forgivenesse from God, but saith, [ Yet there is hope in Israel concerning this thing.
yet he despairs not of forgiveness from God, but Says, [ Yet there is hope in Israel Concerning this thing.
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] From whence I ground this Observation.] From whence I ground this Observation.
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The greatnesse of a sin, if there be repentance, is no impediment ▪ to the forgivenesse of it. The greatness of a since, if there be Repentance, is no impediment ▪ to the forgiveness of it.
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So saith Shecaniah here, though wee have committed a great trespasse against our God by taking heathenish women to be our wives,
So Says Shecaniah Here, though we have committed a great trespass against our God by taking Heathenish women to be our wives,
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yet there is hope in Israel even concerning this.
yet there is hope in Israel even Concerning this.
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I will take some paines in proving this point, because it may be of speciall use for tender consciences.
I will take Some pains in proving this point, Because it may be of special use for tender Consciences.
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First, it may appeare to be true, by the charge that God gives men to repent, as in Isaiah 1.16. Wash you, make you cleane, put away the evill of your doings from before mine eyes, cease to doe evill. So Jerem. 3.12. Returne thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you.
First, it may appear to be true, by the charge that God gives men to Repent, as in Isaiah 1.16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil. So Jeremiah 3.12. Return thou backsliding Israel, Says the Lord, and I will not cause mine anger to fallen upon you.
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The like wee see in the new Testament, Matth. 3.2. Repent yee, for the Kingdom of heaven is at hand. So in Acts 17.30. God now commandeth all men every where to repent.
The like we see in the new Testament, Matthew 3.2. repent ye, for the Kingdom of heaven is At hand. So in Acts 17.30. God now commands all men every where to Repent.
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Now I reason thus, if God commands that men should repent of their sinnes, then surely there is pardon to be obtained upon repentance for the foulest sins:
Now I reason thus, if God commands that men should Repent of their Sins, then surely there is pardon to be obtained upon Repentance for the Foulest Sins:
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but God commands the greatest sinners to repent, therefore upon their repentance they shall be pardoned.
but God commands the greatest Sinners to Repent, Therefore upon their Repentance they shall be pardoned.
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Nay, we shall finde in Scripture, that the Lord threatens to plague those that repent not:
Nay, we shall find in Scripture, that the Lord threatens to plague those that Repent not:
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and saith Tertullian, God would never threaten the man that repents not, if hee meant not to pardon him upon his repentance.
and Says Tertullian, God would never threaten the man that repents not, if he meant not to pardon him upon his Repentance.
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Nay, to adde more weight to that reason, we may observe the incouragements which God affords sinners, thereby to move them to repent, which are so many arguments to assure them, that there is pardon for the greatest sinnes: as that in Isaiah 1.18. Though your sinnes be as-Scarlet, they shall he as white as Snow.
Nay, to add more weight to that reason, we may observe the encouragements which God affords Sinners, thereby to move them to Repent, which Are so many Arguments to assure them, that there is pardon for the greatest Sins: as that in Isaiah 1.18. Though your Sins be as-Scarlet, they shall he as white as Snow.
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The word there for Scarlet, in the original is NONLATINALPHABET which in the Latin is iterare, a thing twice dipt:
The word there for Scarlet, in the original is which in the Latin is iterare, a thing twice dipped:
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The Lords meaning is this, though your sinnes be of a deep dye and tincture, yet my mercy shall expunge them, if yee repent: and in Micah 7.9. it is said, He will cast all their sinnes into the depths of the sea:
The lords meaning is this, though your Sins be of a deep die and tincture, yet my mercy shall expunge them, if ye Repent: and in micah 7.9. it is said, He will cast all their Sins into the depths of the sea:
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Now yee know the sea is of that vastnesse, that it will swallow up, not onely Mole-hills, but the greatest mountaines:
Now ye know the sea is of that vastness, that it will swallow up, not only Molehills, but the greatest Mountains:
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and so it is with the mercy of God, it is so infinite and bottomlesse, that it shall pardon the grossest sinners, if they repent.
and so it is with the mercy of God, it is so infinite and bottomless, that it shall pardon the Grossest Sinners, if they Repent.
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The second Reason is drawne from the examples of those great sinners, on whom God hath shewed mercy:
The second Reason is drawn from the Examples of those great Sinners, on whom God hath showed mercy:
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our first Parents committed a most grievous sinne, by which they overthrew all their posterity, (and though, some wanton wits question their salvation) yet we say God had mercy on them.
our First Parents committed a most grievous sin, by which they overthrew all their posterity, (and though, Some wanton wits question their salvation) yet we say God had mercy on them.
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Aaron committed a notorious sinne against God in making a golden Calse for the Israelites to worship, (when their comming out of Egypt was not above a moneth old,Aaron committed a notorious sin against God in making a golden Cause for the Israelites to worship, (when their coming out of Egypt was not above a Monn old,
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and when his brother Moses was gone up into the Mount to receive the Law of God for them) it was a sinne of a horrid representation,
and when his brother Moses was gone up into the Mount to receive the Law of God for them) it was a sin of a horrid representation,
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yet for that he found mercy and forgivenesse.
yet for that he found mercy and forgiveness.
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They were foule sinnes in which David was ingaged, and sometimes they put him shrewdly to it, causing him to complain and say, They were a burthen too heavie for him;
They were foul Sins in which David was engaged, and sometime they put him shrewdly to it, causing him to complain and say, They were a burden too heavy for him;
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yet, God be thanked, he had remission of them.
yet, God be thanked, he had remission of them.
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A fouler sinner cannot be imagined than Manasseh was, who was an Idolater, a shedder of innocent bloud in great abundance, one that made his sonne passe through the fire,
A Fowler sinner cannot be imagined than Manasses was, who was an Idolater, a shedder of innocent blood in great abundance, one that made his son pass through the fire,
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and dealt with familiar spirits, yet there was hope in Israel for him, for upon his repentance hee was received to mercy.
and dealt with familiar spirits, yet there was hope in Israel for him, for upon his Repentance he was received to mercy.
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Look upon Matthew and Zaccheus, they were Publicans; and Publicans in those dayes were notorious sinners:
Look upon Matthew and Zacchaeus, they were Publicans; and Publicans in those days were notorious Sinners:
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for in the Gospell yee shall finde Publicans and sinners rankt together, yet two maine, ones of these were converted.
for in the Gospel ye shall find Publicans and Sinners ranked together, yet two main, ones of these were converted.
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Shall I tell you of Peter, who denyed, nay forswore his Lord and Master? yet hee obtained mercy.
Shall I tell you of Peter, who denied, nay forswore his Lord and Master? yet he obtained mercy.
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Or shall I tell you of the woman which was a sinner in the City, out of whom was cast seven devills? yet Christ had mercy upon her, and forgave, her.
Or shall I tell you of the woman which was a sinner in the city, out of whom was cast seven Devils? yet christ had mercy upon her, and forgave, her.
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Shall I tell you of Paul, who with his owne tongue confesseth that he was a persecuter, a blasphemer,
Shall I tell you of Paul, who with his own tongue Confesses that he was a Persecutor, a blasphemer,
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nay the chief of sinners? yet he obtained mercy & pardon.
nay the chief of Sinners? yet he obtained mercy & pardon.
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And when God would extend mercy to such a finner as hee, what doth he but proclaime to the world that none should despaire? Againe, shall I tell you of the incestuous Corinthian, who was a notable sinner? yet upon his repentance hee was absolved.
And when God would extend mercy to such a finner as he, what does he but proclaim to the world that none should despair? Again, shall I tell you of the incestuous Corinthian, who was a notable sinner? yet upon his Repentance he was absolved.
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Or shall I tell you of the Corinthians themselves, of whom some had been Idolaters, Adulterers, Covetous, Drunkards? yet they were washed, sanctified,
Or shall I tell you of the Corinthians themselves, of whom Some had been Idolaters, Adulterers, Covetous, Drunkards? yet they were washed, sanctified,
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and justified, when they had truely repented.
and justified, when they had truly repented.
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Let us therefore be perswaded and assured, that every sinne is remissible, if we can but repent.
Let us Therefore be persuaded and assured, that every sin is remissible, if we can but Repent.
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The third Reason is drawne from the attributes of God; First, from his power;
The third Reason is drawn from the attributes of God; First, from his power;
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there is no sinne whatsoever, but hee can forgive it, therefore the Prophet Micah saith, Micah. 7.18.
there is no sin whatsoever, but he can forgive it, Therefore the Prophet micah Says, micah. 7.18.
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Who is a God like unto thee, that pardoneth iniquity? hee is not as man, who can pardon a few offences, Who is a God like unto thee, that Pardoneth iniquity? he is not as man, who can pardon a few offences,
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but hee can pardon all sinnes, as well the great as the small. Secondly, wee may reason from the justice of God;
but he can pardon all Sins, as well the great as the small. Secondly, we may reason from the Justice of God;
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saith the beloved Disciple, 1 Joh. 1.9.
Says the Beloved Disciple, 1 John 1.9.
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If we confesse our sinnes, hee is faith full and just to forgive us our sinnes, If we confess our Sins, he is faith full and just to forgive us our Sins,
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and to cleanse us from all unrighteousnesse. Thirdly, we may reason from the mercy of God;and to cleanse us from all unrighteousness. Thirdly, we may reason from the mercy of God;
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that bottomlesse Ocean which can never be exhausted and drawne dry;
that bottomless Ocean which can never be exhausted and drawn dry;
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O the depth, the breadth, the length, the height of the mercy of God! the depth of it is such,
Oh the depth, the breadth, the length, the height of the mercy of God! the depth of it is such,
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as it cannot be imagined, for it is infinite: and such is the breadth of it, that it reacheth over all the earth;
as it cannot be imagined, for it is infinite: and such is the breadth of it, that it reaches over all the earth;
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and for the length of it, it is of a large extension, for it is everlasting, Psal. 117.2. and for the height of it, it is of such an altitude, that it reacheth above the clouds, Psal. 108.4. Again, if ye speak of the greatest gift that ever God bestowed on the world, it was this, he gave his Sonne Jesus Christ to die for sinners:
and for the length of it, it is of a large extension, for it is everlasting, Psalm 117.2. and for the height of it, it is of such an altitude, that it reaches above the Clouds, Psalm 108.4. Again, if you speak of the greatest gift that ever God bestowed on the world, it was this, he gave his Son jesus christ to die for Sinners:
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and when our Saviour came into the World, he did converse with sinners, at which, though the Scribes and Pharisees snuffed, saying, He was a companion of Publicans and sinners,
and when our Saviour Come into the World, he did converse with Sinners, At which, though the Scribes and Pharisees snuffed, saying, He was a Companion of Publicans and Sinners,
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yet we must know, that hee no more contracted pollution from them, then the Sunne doth when it shines on a stinking dunghill,
yet we must know, that he no more contracted pollution from them, then the Sun does when it shines on a stinking dunghill,
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and yet some of those went into heaven before those learned Rabbies:
and yet Some of those went into heaven before those learned Rabbies:
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And for the death of our Blessed Lord, which was the end of his comming, the efficacy of it was such, that it was not onely of force to forgive pence, but talents:
And for the death of our Blessed Lord, which was the end of his coming, the efficacy of it was such, that it was not only of force to forgive pence, but Talents:
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and it is the unanimous consent of all the holy Fathers, that no sinne is unpardonable, if men doe but repent;
and it is the unanimous consent of all the holy Father's, that no sin is unpardonable, if men do but Repent;
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Tertullian saith, hee that threatens sinne, grants pardon to men upon their repentance:Tertullian Says, he that threatens sin, grants pardon to men upon their Repentance:
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and saith Cyprian, It is impossible that the whole burnt offering of a contrite spirit should be repelled:
and Says Cyprian, It is impossible that the Whole burned offering of a contrite Spirit should be repelled:
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and Saint Bernard saith, The plaister is bigger then the soare, and where sin abounded, grace hath much more abounded.
and Saint Bernard Says, The plaster is bigger then the soar, and where since abounded, grace hath much more abounded.
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Enough then hath been said for the proof of the point: I will onely answer one Objection, and so I will come to apply it.
Enough then hath been said for the proof of the point: I will only answer one Objection, and so I will come to apply it.
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Will some man say, Is the greatnesse of the sin no impediment to the forgivenesse of it? What say ye then to the sinne against the holy Ghost? those that commit that, are never like to obtaine pardon.
Will Some man say, Is the greatness of the since no impediment to the forgiveness of it? What say you then to the sin against the holy Ghost? those that commit that, Are never like to obtain pardon.
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I answer, this is no impeachment to the truth, which I have delivered, for I said,
I answer, this is no impeachment to the truth, which I have Delivered, for I said,
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and say again, If men doe repent, though their sins were never so grear, they shall be pardoned;
and say again, If men do Repent, though their Sins were never so grear, they shall be pardoned;
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but the sin against the holy Ghost admits of no repentance;
but the since against the holy Ghost admits of no Repentance;
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therefore if ever thou didst sigh for sinne, that was not the sinne against the holy Ghost,
Therefore if ever thou didst sighs for sin, that was not the sin against the holy Ghost,
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for such as are guilty of chat transgression, are without all sorrow & remorse:
for such as Are guilty of chat Transgression, Are without all sorrow & remorse:
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and that sin is not irremissible, because God cannot pardon it, but because that wicked man cannot performe the condition which God requires of him, and that is Repentance:
and that since is not irremissible, Because God cannot pardon it, but Because that wicked man cannot perform the condition which God requires of him, and that is Repentance:
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as it is with a Patient, who spits in the Physicians face, and throwes away all good potions prescribed him for his recovery:
as it is with a Patient, who spits in the Physicians face, and throws away all good potions prescribed him for his recovery:
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of such a one we say, hee is incurable;
of such a one we say, he is incurable;
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so we say of the sinne against the holy Spirit, he that commits it, because hee despights the Spirit of God,
so we say of the sin against the holy Spirit, he that commits it, Because he despites the Spirit of God,
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and because hee repells grace, being offered him, therefore he becomes so obdurated in sinne, that hee cannot repent.
and Because he repels grace, being offered him, Therefore he becomes so obdurated in sin, that he cannot Repent.
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So that notwithstanding this Objection, the truth of the point remaines unshaken, that the greatnesse of a sinne,
So that notwithstanding this Objection, the truth of the point remains unshaken, that the greatness of a sin,
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if there be repentance, is no impediment to the remission of it.
if there be Repentance, is no impediment to the remission of it.
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It meets with the old and false position of the Novatian Hereticks, who said, That men falling into sinne after conversion, there was no place for their repentance:
It meets with the old and false position of the Novatian Heretics, who said, That men falling into sin After conversion, there was no place for their Repentance:
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Cyprian calls the author of that Heresy, the enemy of Gods Mercy, and the slayer of repentance:Cyprian calls the author of that Heresy, the enemy of God's Mercy, and the slayer of Repentance:
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but they held not constant to this, for afterwards they said, There was no place for Repentance to him that sinned after Baptisme:
but they held not constant to this, for afterwards they said, There was no place for Repentance to him that sinned After Baptism:
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and not long after they came to mollifie this also, saying, That a man might repent of small sinnes after Baptisme,
and not long After they Come to mollify this also, saying, That a man might Repent of small Sins After Baptism,
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but if hee fell into great transgressions, then there was a falling away utterly:
but if he fell into great transgressions, then there was a falling away utterly:
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but the Fathers of the Church did all fight against these, affirming, That although men committed great sinnes after Conversion,
but the Father's of the Church did all fight against these, affirming, That although men committed great Sins After Conversion,
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yet Repentance was ut tabula post naufragium, as a planck to carry men to land, after they had suffered shipwrack.
yet Repentance was ut tabula post Shipwreck, as a plank to carry men to land, After they had suffered shipwreck.
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Will yee heare some of their arguments? First, they bring that place in Hebr. 6.4.
Will ye hear Some of their Arguments? First, they bring that place in Hebrew 6.4.
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where it is said, It is impossible for those who were once enlightned, and have tasted of the heavenly gift, where it is said, It is impossible for those who were once enlightened, and have tasted of the heavenly gift,
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if they shall fall away, to renew them again to repentance. if they shall fallen away, to renew them again to Repentance.
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This place hath much troubled the learned, and for resolving it, some have said, impossible, impossible, is no more than difficile, hard or difficult:
This place hath much troubled the learned, and for resolving it, Some have said, impossible, impossible, is no more than difficile, hard or difficult:
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others say, that such persons could not repent after this life, which indeed is impossible;
Others say, that such Persons could not Repent After this life, which indeed is impossible;
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but the best exposition is, that the place is meant of the sinne against the Holy Ghost;
but the best exposition is, that the place is meant of the sin against the Holy Ghost;
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now whosoever commits that, despights the Spirit of grace, and so it comes about, that it is impossible hee should be renewed againe by repentance.
now whosoever commits that, despites the Spirit of grace, and so it comes about, that it is impossible he should be renewed again by Repentance.
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The second Argument they bring is this, If God should forgive men grosse sins, upon the breach of their Covenant, hee should be mutable;
The second Argument they bring is this, If God should forgive men gross Sins, upon the breach of their Covenant, he should be mutable;
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Not so, for it is peremptory with God, that men should repent and be pardoned;
Not so, for it is peremptory with God, that men should Repent and be pardoned;
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when therefore God pardons a great sinner upon his repentance, hee changes not, neither is there the least shadow of change in him,
when Therefore God Pardons a great sinner upon his Repentance, he changes not, neither is there the least shadow of change in him,
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but the sinner is changed by repentance and amendment. Thirdly, say they, the recovery of great sinners is very questionable in Scripture;
but the sinner is changed by Repentance and amendment. Thirdly, say they, the recovery of great Sinners is very questionable in Scripture;
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as Exod. 32. It is a matter very doubtfull, whether God forgave the Israelites their sinne of making a Calf: So Jonah 3.9. Who can tell if God will turn and repent, and turn from his fierce anger that we perish not? and Peter saith to Simon Magus, Acts 8.22. Repent therefore of thy wickednesse, and pray God, if perhaps the thought of thy heart may be forgiven thee. as Exod 32. It is a matter very doubtful, whither God forgave the Israelites their sin of making a Calf: So Jonah 3.9. Who can tell if God will turn and Repent, and turn from his fierce anger that we perish not? and Peter Says to Simon Magus, Acts 8.22. repent Therefore of thy wickedness, and pray God, if perhaps the Thought of thy heart may be forgiven thee.
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To which I answer, That which is chiefly meant in those places, is corporall judgements.
To which I answer, That which is chiefly meant in those places, is corporal Judgments.
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Secondly, all those places tend to the aggravation of their sinnes, and not to shut the doore of repentance upon them:
Secondly, all those places tend to the aggravation of their Sins, and not to shut the door of Repentance upon them:
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the last place they urge, is Hebr. 12.17. For yee know that afterward, when hee would have inherited the blessing, he was rejected;
the last place they urge, is Hebrew 12.17. For ye know that afterwards, when he would have inherited the blessing, he was rejected;
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for he found no place of repentance, though he sought it carefully with tears: for he found no place of Repentance, though he sought it carefully with tears:
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the meaning of that place is easie, it is meant of Isaacs Repentance, that he could never be perswaded to alter what he had done,
the meaning of that place is easy, it is meant of Isaacs Repentance, that he could never be persuaded to altar what he had done,
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when once he had blessed Jacob, notwithstanding Esau sought it with tears:
when once he had blessed Jacob, notwithstanding Esau sought it with tears:
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1685
But secondly, suppose it is meant of Esaus repentance, yet it would not make for them,
But secondly, suppose it is meant of Esaus Repentance, yet it would not make for them,
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1686
because it was no true repentance, for at the same time he resolved to kill his brother Jacob; his repentance was for somewhat he had lost, not for what he had done.
Because it was no true Repentance, for At the same time he resolved to kill his brother Jacob; his Repentance was for somewhat he had lost, not for what he had done.
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1687
In the second place, let it be for the cheering of all drooping spirits, and distressed consciences;
In the second place, let it be for the cheering of all drooping spirits, and distressed Consciences;
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1688
it is the voice of too many in the world, what we finde some saying, Jerem. 18.12. There is no hope. But I say there is hope:
it is the voice of too many in the world, what we find Some saying, Jeremiah 18.12. There is no hope. But I say there is hope:
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1689
Hast thou been an Adulterer? there is hope in Israel concerning this, if thou repent and forsake that sinne:
Hast thou been an Adulterer? there is hope in Israel Concerning this, if thou Repent and forsake that sin:
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1690
Hast thou been a Covetous person, a Drunkard, a Swearer? there is hope in Israel for these,
Hast thou been a Covetous person, a Drunkard, a Swearer? there is hope in Israel for these,
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1691
if thou from thy heart repent thee of them:
if thou from thy heart Repent thee of them:
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1692
Hast thou been a fraudulent person, and a deceiver of thy brother? repent of this sinne,
Hast thou been a fraudulent person, and a deceiver of thy brother? Repent of this sin,
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1693
and make him satisfaction, and thou shalt be pardoned, for there is hope in Israel even concerning this. (Beloved) the Lord hath this day sent the greatest of sinners to tell you;
and make him satisfaction, and thou shalt be pardoned, for there is hope in Israel even Concerning this. (beloved) the Lord hath this day sent the greatest of Sinners to tell you;
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1694
That there was never any perished for want of mercy. Therefore, doe your sinnes grieve you? repent of them;
That there was never any perished for want of mercy. Therefore, do your Sins grieve you? Repent of them;
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1695
lie down at the foot of Gods Mercy-seat, and sue for pardon in the Name, and for the Merits of Jesus Christ:
lie down At the foot of God's Mercy-seat, and sue for pardon in the Name, and for the Merits of jesus christ:
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1696
In any kinde, despaire not, for yet there is hope of Mercy: and to this purpose remember these things which I shall now tell thee;
In any kind, despair not, for yet there is hope of Mercy: and to this purpose Remember these things which I shall now tell thee;
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1697
First, as it was a sinne in the Israelites, to limit Gods Power, so it is a sinne to limit his Mercy:
First, as it was a sin in the Israelites, to limit God's Power, so it is a sin to limit his Mercy:
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1698
what sinne can be imagined or committed too great for God to pardon? Cain did lie,
what sin can be imagined or committed too great for God to pardon? Cain did lie,
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1699
when he said, his sinne was greater then could be forgiven:
when he said, his sin was greater then could be forgiven:
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1700
I read of one, that being told by the Devill, That his sinnes were more then could be pardoned,
I read of one, that being told by the devil, That his Sins were more then could be pardoned,
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1701
and that he could not be saved, thinking thereby to make him despaire:
and that he could not be saved, thinking thereby to make him despair:
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1702
saith he, thou unclean spirit, thou art a lyer, for if thou couldest repent, thou mightest be pardoned.
Says he, thou unclean Spirit, thou art a liar, for if thou Couldst Repent, thou Mightest be pardoned.
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1703
Secondly, think upon the infinite satisfaction, which our blessed Saviour hath made for sinners;
Secondly, think upon the infinite satisfaction, which our blessed Saviour hath made for Sinners;
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1704
and he came not onely to cure green and smaller wounds, but great and inveterate soares, some eight, some twelve, some thirty eight yeeres old.
and he Come not only to cure green and smaller wounds, but great and inveterate soars, Some eight, Some twelve, Some thirty eight Years old.
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1705
Thirdly, think upon what kinde of Persons God hath shewed mercy;
Thirdly, think upon what kind of Persons God hath showed mercy;
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1706
as Adam and Eve, David, Manasseh, Zaccheus, Mary Magdalene, Paul, and many others, who found mercy.
as Adam and Eve, David, Manasses, Zacchaeus, Marry Magdalene, Paul, and many Others, who found mercy.
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1707
Fourthly, think of this, that despaire is the greatest sinne in the world, for that wrongeth God in the chiefest of his attributes;
Fourthly, think of this, that despair is the greatest sin in the world, for that wrongeth God in the chiefest of his attributes;
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1708
to wit, his mercy, therefore the learned say, that Cain and Jidas sinned more in despairing,
to wit, his mercy, Therefore the learned say, that Cain and Jidas sinned more in despairing,
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1709
then the one did in killing his Brother, or the other in betraying his Master.
then the one did in killing his Brother, or the other in betraying his Master.
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1710
Lastly, remember this, that if thou despairest, and diest in that condition, thou shuttest the doore of mercy upon thy selfe,
Lastly, Remember this, that if thou despairest, and Dies in that condition, thou shuttest the door of mercy upon thy self,
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1711
and thou maist be sure of Hell for thy portion; therefore despaire not in any case:
and thou Mayest be sure of Hell for thy portion; Therefore despair not in any case:
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1712
but withall remember, that all this is promised thee upon the condition of thy repentance; be sure therefore to repent seriously, and speedily:
but withal Remember, that all this is promised thee upon the condition of thy Repentance; be sure Therefore to Repent seriously, and speedily:
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1713
First, doe it seriously, God doth not love that thou shouldest only hang down thy head for a time like a bull rush,
First, do it seriously, God does not love that thou Shouldst only hang down thy head for a time like a bull rush,
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1714
but thou must be rent within, by having a broken and contrite spirit.
but thou must be rend within, by having a broken and contrite Spirit.
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1715
Secondly, repent speedily, it must not be to day for thee, and to morrow for God;
Secondly, Repent speedily, it must not be to day for thee, and to morrow for God;
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1716
I know God may and can pardon him that repents at the last houre:
I know God may and can pardon him that repents At the last hour:
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1717
but if men deferre their repentance, out of hope of pardon, let them know, that hee that hath promised mercy to him that repents, doth not say, a man may repent when he will:
but if men defer their Repentance, out of hope of pardon, let them know, that he that hath promised mercy to him that repents, does not say, a man may Repent when he will:
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1718
and you that have never felt these breakings of soul, and horrours of conscience, you will finde one day, that there is a wide difference between the Devills tempting you to sinne,
and you that have never felt these breakings of soul, and horrors of conscience, you will find one day, that there is a wide difference between the Devils tempting you to sin,
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1719
and his afflicting you for sinne;
and his afflicting you for sin;
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1720
for when he tempts men to sin, he tells them that the gate of mercy is ever open,
for when he tempts men to since, he tells them that the gate of mercy is ever open,
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1721
and that though their sins be never so great, yet they may repent for them at pleasure;
and that though their Sins be never so great, yet they may Repent for them At pleasure;
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1722
but when a man is in affliction and anguish of soul, then he multiplies his lashes,
but when a man is in affliction and anguish of soul, then he multiplies his Lashes,
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1723
and layes on load, telling him, That God wll shew mercy to none such as he is;
and lays on load, telling him, That God wll show mercy to none such as he is;
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1724
hee will tell him, that his sinnes are more then can be forgiven, and with Jobs wife, hee will bid him curse God, and die:
he will tell him, that his Sins Are more then can be forgiven, and with Jobs wife, he will bid him curse God, and die:
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1725
therefore think of this now in time, for the Devill is never so sweet in his temptations to sin,
Therefore think of this now in time, for the devil is never so sweet in his temptations to since,
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1726
as he is bitter at last in putting men on to despaire for sinne.
as he is bitter At last in putting men on to despair for sin.
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1727
In the third place, is God so mercifull as to forgive men the greatest sins upon their repentance? Let us then be mercifull to our brethren,
In the third place, is God so merciful as to forgive men the greatest Sins upon their Repentance? Let us then be merciful to our brothers,
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1728
as our heavenly father is mercifull to us: as our heavenly father is merciful to us:
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1729
What offence can a man commit against another, that the party offended should not forgive? Let our displeasure be as just as may be,
What offence can a man commit against Another, that the party offended should not forgive? Let our displeasure be as just as may be,
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1730
yet there is no reason but wee should forgive our Brother, because God is so proclive and ready to forgive us:
yet there is no reason but we should forgive our Brother, Because God is so proclive and ready to forgive us:
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1731
but there be some such, who by no means will be reconciled to their Brother, who harh offended them:
but there be Some such, who by no means will be reconciled to their Brother, who harh offended them:
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1732
but I fear not to tell such, that they are not sensible of Gods mercy in forgiving them;
but I Fear not to tell such, that they Are not sensible of God's mercy in forgiving them;
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1733
God forgives them pounds, nay talents, and shall not they forgive their brother pence? Neither tell me, hee is a base and unworthy fellow,
God forgives them pounds, nay Talents, and shall not they forgive their brother pence? Neither tell me, he is a base and unworthy fellow,
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1734
for there is not that distance betweene him and thee, be hee never so base, as between thee and God:
for there is not that distance between him and thee, be he never so base, as between thee and God:
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1735
O but it is a grosse wrong which he hath done mee;
Oh but it is a gross wrong which he hath done me;
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1736
is it worse then the sins which thou hast committed against thy God? O but hee hath done it often:
is it Worse then the Sins which thou hast committed against thy God? O but he hath done it often:
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1737
What of that? yet not so often as thou hast offended thy Maker. O but it stands not with my credit to pardon him:
What of that? yet not so often as thou hast offended thy Maker. O but it Stands not with my credit to pardon him:
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1738
thy pride at once eats out both thy Piety and Charity, and let me tell thee, looke to obtain that from God, which thou art willing to doe for thy brother:
thy pride At once eats out both thy Piety and Charity, and let me tell thee, look to obtain that from God, which thou art willing to do for thy brother:
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1739
Christ Jesus, the Sun of righteousnesse, would not set in a cloud, though hee was put to death without cause, christ jesus, the Sun of righteousness, would not Set in a cloud, though he was put to death without cause,
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1740
but hee prayes for his persecutours, Pater ignosce, nesciunt quid faciunt, Father forgive them, they know not what they doe:
but he prays for his persecutors, Pater Ignosce, nesciunt quid faciunt, Father forgive them, they know not what they do:
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1741
If thou follow not the example of our Blessed Lord, take heed, lest he stop his eares to thy Prayers,
If thou follow not the Exampl of our Blessed Lord, take heed, lest he stop his ears to thy Prayers,
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1742
because thou refusest to be reconciled to thy Brother. Before wee leave this clause, another observation offers it self to be handled;
Because thou refusest to be reconciled to thy Brother. Before we leave this clause, Another observation offers it self to be handled;
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1743
[ there is hope in Israel concerning this ] that is, in the Church; and the point, which I hence infer, is this;[ there is hope in Israel Concerning this ] that is, in the Church; and the point, which I hence infer, is this;
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1744
There is no remission of sinnes out of the Church. There is no remission of Sins out of the Church.
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1745
Remission of sins is not a flower that growes wild, it onely growes in the Garden of Zion. For proof of this, look that pregnant place Psalme 128.5. The Lord shall blesse thee out of Zion: Remission of Sins is not a flower that grows wild, it only grows in the Garden of Zion. For proof of this, look that pregnant place Psalm 128.5. The Lord shall bless thee out of Zion:
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1746
or as another translation renders it, The Lord shall blesse thee out of Zion from heaven;
or as Another Translation renders it, The Lord shall bless thee out of Zion from heaven;
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1747
Mark, he doth not say, the Lord in heaven shall blesse thee from heaven, but the Lord from heaven shall blesse thee out of Zion: indeed the Church is a heaven;
Mark, he does not say, the Lord in heaven shall bless thee from heaven, but the Lord from heaven shall bless thee out of Zion: indeed the Church is a heaven;
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1748
for where the holy people of God be, there is a heaven, and there is a blessing, which though primarily it come from God,
for where the holy people of God be, there is a heaven, and there is a blessing, which though primarily it come from God,
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yet secondarily it comes from the Church:
yet secondarily it comes from the Church:
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1750
and though I doe not say with some Philosophers, that all influences come from the Moon to the Starres;
and though I do not say with Some Philosophers, that all influences come from the Moon to the Stars;
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1751
yet I will say it of the Church, thither hath God conveyed his blessings to bee transmitted to the sonnes of men.
yet I will say it of the Church, thither hath God conveyed his blessings to be transmitted to the Sons of men.
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1752
I would have you to marke one thing, which it may be you never yet took notice of;
I would have you to mark one thing, which it may be you never yet took notice of;
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1753
the Propitiatory was joyned to the Arke, so as it could not be removed from it, to shew that he that would have his sinnes forgiven him, must hold close to the Arke:
the Propitiatory was joined to the Ark, so as it could not be removed from it, to show that he that would have his Sins forgiven him, must hold close to the Ark:
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1754
and this is according to that ancient rule of Divines;
and this is according to that ancient Rule of Divines;
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1755
he that will have God to be his father, must have the Church to be his mother.
he that will have God to be his father, must have the Church to be his mother.
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1756
Our blessed Lord was named Jesus, because saith the Angel, He shall save his people from their sinnes:
Our blessed Lord was nam jesus, Because Says the Angel, He shall save his people from their Sins:
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1757
and in the end of the Creed we say, I believe the holy Catholike Church, the forgivenesse of sinnes, by the conjunction of which two Articles together, is intimated to us, that out of the Church there is no forgivenesse of sins.
and in the end of the Creed we say, I believe the holy Catholic Church, the forgiveness of Sins, by the conjunction of which two Articles together, is intimated to us, that out of the Church there is no forgiveness of Sins.
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1758
This is also proved in the 87. Psalme last verse, All my-springs are in thee, and Isa. 33.24. The people that dwell therein shall be forgiven all their iniquity.
This is also proved in the 87. Psalm last verse, All my-springs Are in thee, and Isaiah 33.24. The people that dwell therein shall be forgiven all their iniquity.
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1759
It is to let us see the miserable estate of those without the Church;
It is to let us see the miserable estate of those without the Church;
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1760
they being without the pale of the Church, what shall become of them? As Christ told the Jewes, John 8.24. They shall dye in their sinnes:
they being without the pale of the Church, what shall become of them? As christ told the Jews, John 8.24. They shall die in their Sins:
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1761
And what is it to dye in sin? it is immediately to goe to hell, there to be tormented with the devill and his Angels for ever.
And what is it to die in since? it is immediately to go to hell, there to be tormented with the Devil and his Angels for ever.
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1762
Heathens are here said to be without the Church;
heathens Are Here said to be without the Church;
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1763
and to be sure, if they live and die such, they shall be excluded heaven hereafter: for as in Rev. 22.15. without shall be dogs.
and to be sure, if they live and die such, they shall be excluded heaven hereafter: for as in Rev. 22.15. without shall be Dogs.
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1764
Secondly, as wee must deplore the miserable condition of those which be without the Church, so let us magnifie God for our own happy condition;
Secondly, as we must deplore the miserable condition of those which be without the Church, so let us magnify God for our own happy condition;
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1765
God hath entred us into his Church, blessed bee his name for it;
God hath entered us into his Church, blessed be his name for it;
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1766
wee are in the way where his blessings be, and where the heavenly Manna falls daily:
we Are in the Way where his blessings be, and where the heavenly Manna falls daily:
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1767
but this is not all, that we be in the visible Church, for tares grow in the field, as well as good corne;
but this is not all, that we be in the visible Church, for tares grow in the field, as well as good corn;
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1768
it is true all that were without the Ark perished, but yet a Cham was saved alive in the Arke,
it is true all that were without the Ark perished, but yet a Cham was saved alive in the Ark,
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1769
so that it is not all to be externall members of the Church, but as we be admitted into it by Baptisme,
so that it is not all to be external members of the Church, but as we be admitted into it by Baptism,
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1770
so we must believe and repent, else we are but Tares in the field of the Church, which though for a time they may grow up with the good corne,
so we must believe and Repent, Else we Are but Tares in the field of the Church, which though for a time they may grow up with the good corn,
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1771
yet at last they shall bee but fuell for the fire of hell:
yet At last they shall be but fuel for the fire of hell:
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1772
A mans water in Baptisme is but a cold proofe of Gods love, unlesse hee hath faith and repentance, (I speak not of Infants, which never committed actuall sinne) for unlesse there be a heart to believe and repent, he may be damned for all his Baptisme,
A men water in Baptism is but a cold proof of God's love, unless he hath faith and Repentance, (I speak not of Infants, which never committed actual sin) for unless there be a heart to believe and Repent, he may be damned for all his Baptism,
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1773
as some of the Jewes were, for all they were circumcised. As therefore we glory in this, that wee are within the pale of Gods Church;
as Some of the Jews were, for all they were circumcised. As Therefore we glory in this, that we Are within the pale of God's Church;
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1774
so let us not content our selves with it, but let us labour to be within the Covenant, by getting faith and Repentance, that so in Gods good time we may attain the end of our faith, the salvation of our sinfull soules in Jesus Christ.
so let us not content our selves with it, but let us labour to be within the Covenant, by getting faith and Repentance, that so in God's good time we may attain the end of our faith, the salvation of our sinful Souls in jesus christ.
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1775
Shecaniah now goes on and saith [ Let us make a Covenant with our God: Shecaniah now Goes on and Says [ Let us make a Covenant with our God:
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1776
] It appears by this good man that as hee had heard Ezra to confesse his sins, amongst the rest,] It appears by this good man that as he had herd Ezra to confess his Sins, among the rest,
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1777
so he desired not onely to be pardoned for what hee had done amisse, but he resolves on a new course of life, saying [ Now therefore let us make a Covenant with our God.
so he desired not only to be pardoned for what he had done amiss, but he resolves on a new course of life, saying [ Now Therefore let us make a Covenant with our God.
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1778
] And indeed these be the two maine stones in the building of repentance; first, when a man desires to be better;] And indeed these be the two main stones in the building of Repentance; First, when a man Desires to be better;
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1779
secondly, when hee resolves to bee better. First, when a man desires to bee better; it is a good part of health, wee say, to desire health:
secondly, when he resolves to be better. First, when a man Desires to be better; it is a good part of health, we say, to desire health:
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1780
our blessed Lord faith to the impotent man, Wilt thou bee made whole? he would not heale him against his will:
our blessed Lord faith to the impotent man, Wilt thou be made Whole? he would not heal him against his will:
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1781
even so we must desire to bee cured of our spirituall maladies. It was so with the Iaylor, in Acts 16.30. he saith to Paul and Silas, Sirs, what shall I do to be saved? and this, where it is, supposeth a sense of miserie:
even so we must desire to be cured of our spiritual maladies. It was so with the Jailer, in Acts 16.30. he Says to Paul and Silas, Sirs, what shall I do to be saved? and this, where it is, Supposeth a sense of misery:
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1782
and we see it in holy David, Psa. 142.2. I powred out my complaint before him: J shewed before him my trouble.
and we see it in holy David, Psa. 142.2. I poured out my complaint before him: J showed before him my trouble.
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1783
And Saint Paul saith, O miserable man that J am, who shall deliver me from this body of death? Rom. 7.25.
And Saint Paul Says, Oh miserable man that J am, who shall deliver me from this body of death? Rom. 7.25.
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1784
Thus sure it was with Manasseh, and with those Converts in Acts 2.37.
Thus sure it was with Manasses, and with those Converts in Acts 2.37.
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1785
who being pricked in their hearts, say to Peter and the other Apostles, Men and brethren, what shall wee doe? who being pricked in their hearts, say to Peter and the other Apostles, Men and brothers, what shall we do?
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1786
I feare a great many doe not truely desire to be freed from their sinnes:
I Fear a great many do not truly desire to be freed from their Sins:
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1787
it was the sin of Augustine when time was, saith he, I prayed to God to extinguish lust in me;
it was the since of Augustine when time was, Says he, I prayed to God to extinguish lust in me;
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1788
but I had rather it should have been satisfied than extinguished:
but I had rather it should have been satisfied than extinguished:
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1789
and many be of his mind, such a spirit of slumber seises on men, that their consciences bee seared,
and many be of his mind, such a Spirit of slumber seizes on men, that their Consciences be seared,
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1790
and they take pleasure in sinne; tell these, that sinne is a burthen, they say they feele no such matter:
and they take pleasure in sin; tell these, that sin is a burden, they say they feel no such matter:
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1791
but he that hopes for mercy must labour to feele sin to be a pressure;
but he that hope's for mercy must labour to feel since to be a pressure;
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1792
the man that desires to live in a prison, it is pity the Key should ever bee turn'd for his inlargement:
the man that Desires to live in a prison, it is pity the Key should ever be turned for his enlargement:
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1793
and who will pitie him that desires not to be eased of his sinnes? Our blessed Redeemer calls none to him,
and who will pity him that Desires not to be eased of his Sins? Our blessed Redeemer calls none to him,
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1794
but those who are heavy laden;
but those who Are heavy laden;
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1795
and till men come to this, they will never be earnest for the pardon of their sinnes.
and till men come to this, they will never be earnest for the pardon of their Sins.
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1796
Secondly, there is a resolving against sin:
Secondly, there is a resolving against since:
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1797
wee must not onely say we are sorrie for our sins, (which everie one can doe) but we must leave them:
we must not only say we Are sorry for our Sins, (which every one can do) but we must leave them:
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1798
this is the disposition of a good and penitent soule: See it in David, Psal. 17.3. Hee not only desired pardon of God, but he saith, I am purposed, that my mouth shall not transgresse: and Ephraim saith, Hosea 14.4. What have I to doe any more with Idolls? and Saint Paul saith, Lord, what wilt thou have me to doe? Now when a man comes to this, it is a good step toward Heaven;
this is the disposition of a good and penitent soul: See it in David, Psalm 17.3. He not only desired pardon of God, but he Says, I am purposed, that my Mouth shall not transgress: and Ephraim Says, Hosea 14.4. What have I to do any more with Idols? and Saint Paul Says, Lord, what wilt thou have me to do? Now when a man comes to this, it is a good step towards Heaven;
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1799
for if hee should be taken away suddenly, and want time to repent, as he desired, the Lord would as well accept of his good purpose and resolution,
for if he should be taken away suddenly, and want time to Repent, as he desired, the Lord would as well accept of his good purpose and resolution,
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1800
as if hee had lived to repent to the full:
as if he had lived to Repent to the full:
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1801
and in the course of Sanctification, it is a great comfort to a man, when he can say, hee fell against his purpose.
and in the course of Sanctification, it is a great Comfort to a man, when he can say, he fell against his purpose.
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1802
It is to be feared, that the Repentance of these times is unsound, for though men desire to leave sinne,
It is to be feared, that the Repentance of these times is unsound, for though men desire to leave sin,
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1803
yet they resolve not against it:
yet they resolve not against it:
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1804
A man saith, I desire no more to be drunke, and yet hee resolves not against it,
A man Says, I desire no more to be drunk, and yet he resolves not against it,
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1805
when as the one without the other, is not worth a Rush;
when as the one without the other, is not worth a Rush;
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1806
There is much difference between him that saith, I would leave sinne, and another that saith, I will leave it;
There is much difference between him that Says, I would leave sin, and Another that Says, I will leave it;
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1807
if once thy heart say, I will doe it, then thou wilt indeavour to doe those things which conduce to that end:
if once thy heart say, I will do it, then thou wilt endeavour to do those things which conduce to that end:
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1808
In our Prayers wee desire this and that blessing of God, and yet one resolves to goe on in Adultery, another in his way of Revenge;
In our Prayers we desire this and that blessing of God, and yet one resolves to go on in Adultery, Another in his Way of Revenge;
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1809
O take heed of mocking the Almighty:
Oh take heed of mocking the Almighty:
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1810
Besides, Is this a time to mock God? Dost thou thinke God will heare such a one as thou art? No, hee will never heare the Prayer of fained lippes;
Beside, Is this a time to mock God? Dost thou think God will hear such a one as thou art? No, he will never hear the Prayer of feigned lips;
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1811
I tell thee one thing, and the child of God finds it true in himselfe, hee doth as earnestly desire grace, to restraine him from sinne,
I tell thee one thing, and the child of God finds it true in himself, he does as earnestly desire grace, to restrain him from sin,
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1812
as he doth the pardon of his sinnes:
as he does the pardon of his Sins:
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1813
Now, when thou wilt pray for the one, and not for the other, never expect to be heard of God;
Now, when thou wilt pray for the one, and not for the other, never expect to be herd of God;
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1814
for if the Devill be cast out by a desire, and no further, hee will returne with seven spirits worse then himself.
for if the devil be cast out by a desire, and no further, he will return with seven spirits Worse then himself.
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1815
Sermon IX. EZRA 1O. 3.
Sermon IX. EZRA 1O. 3.
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1816
Now therefore let us make a Covenant with our God, to put away all the Wives,
Now Therefore let us make a Covenant with our God, to put away all the Wives,
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1817
and such as are born of them, according to the counsell of my Lord, &c.
and such as Are born of them, according to the counsel of my Lord, etc.
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1818
SHECANIAH is not onely resolved to doe as he saith, but he is willing to make a Covenant with God, both in his own,SHECANIAH is not only resolved to do as he Says, but he is willing to make a Covenant with God, both in his own,
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1819
and the Peoples behalf, which Covenant was an Oath, as ye may read in the succeeding Verses of the Chapter:
and the Peoples behalf, which Covenant was an Oath, as you may read in the succeeding Verses of the Chapter:
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1820
Now an Oath is the most sacred bond of all others, and when he ingageth himselfe this way, it is a signe hee meant to performe what he promised:
Now an Oath is the most sacred bound of all Others, and when he engageth himself this Way, it is a Signen he meant to perform what he promised:
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1821
which being so, I cannot but observe from thence, this conclusion;
which being so, I cannot but observe from thence, this conclusion;
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1822
The true penitent is desirous to tye himself by all possible bonds, to keep that which God commands; marke it in some proofs: In Genes. 28.20. when Jacob had got a nap on that hard pillow of the stone, in his journey to Padan-Aram, hee vowed this vow of his own accord; The true penitent is desirous to tie himself by all possible bonds, to keep that which God commands; mark it in Some proofs: In Genesis. 28.20. when Jacob had god a nap on that hard pillow of the stone, in his journey to Padan-aram, he vowed this Voelli of his own accord;
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1823
If God will be with me, and will keep me in the way that I goe, If God will be with me, and will keep me in the Way that I go,
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1824
and will give me bread to eat, and rayment to put on, so that I come again to my Fathers house in peace:
and will give me bred to eat, and raiment to put on, so that I come again to my Father's house in peace:
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1825
then shall the Lord be my God. then shall the Lord be my God.
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1826
There is no doubt, but Jacob knew he was tyed to God, not onely by the bond of nature,
There is no doubt, but Jacob knew he was tied to God, not only by the bound of nature,
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1827
but as he was a member of the Church;
but as he was a member of the Church;
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1828
but yet he is willing to tie himself more strictly to God, if it were possible,
but yet he is willing to tie himself more strictly to God, if it were possible,
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1829
because hee knew the thing that he desired of God, was of great consequence.
Because he knew the thing that he desired of God, was of great consequence.
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1830
So in Josh. 24.25, 26. the people of Israel had revolted from God, and Joshua knew they would be flinching again,
So in Josh. 24.25, 26. the people of Israel had revolted from God, and joshua knew they would be flinching again,
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1831
therefore before he was to die, hee makes rhem enter into a Covenant with God, to serve him and no other,
Therefore before he was to die, he makes Rhem enter into a Covenant with God, to serve him and no other,
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1832
and set up a great stone under an Oake, that was by the Sanctuary, that when they revolted, that stone might be a witnesse against them:
and Set up a great stone under an Oak, that was by the Sanctuary, that when they revolted, that stone might be a witness against them:
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1833
Marke, hee ties them as fast as he can, that they might cleave unto the Lord:
Mark, he ties them as fast as he can, that they might cleave unto the Lord:
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1834
the like wee see in David, Psal. 119.106. I have sworn, and will performe it, that I will keep thy righteous judgements: the like we see in David, Psalm 119.106. I have sworn, and will perform it, that I will keep thy righteous Judgments:
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1835
and in Psalme 132.2, 3, 4. there he vowes to the mighty God of Jacob, saying, I will not come into the Tabernacle of my house,
and in Psalm 132.2, 3, 4. there he vows to the mighty God of Jacob, saying, I will not come into the Tabernacle of my house,
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1836
nor goe up into my bed, nor suffer my eyes to slumber, till I finde out a place for the Lord,
nor go up into my Bed, nor suffer my eyes to slumber, till I find out a place for the Lord,
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1837
an habitation for the mighty God of Jacob: and 2 Chro. 15.12.an habitation for the mighty God of Jacob: and 2 Chro 15.12.
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1838
it is said, that Asa and the people entred into a covenant to seek the Lord God of their fathers, with all their heart, and with all their soule.
it is said, that Asa and the people entered into a Covenant to seek the Lord God of their Father's, with all their heart, and with all their soul.
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1839
And in the 14. verse, we find, that they swore to the Lord with a loud voyce;
And in the 14. verse, we find, that they swore to the Lord with a loud voice;
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1840
as who should say, they were willing that any body should heare how strictly they had tyed themselves to God.
as who should say, they were willing that any body should hear how strictly they had tied themselves to God.
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1841
The like we see in the mariners, 1 Jonah, 16. the text saith, they offered a sacrifice to the Lord, and made vowes.
The like we see in the Mariners, 1 Jonah, 16. the text Says, they offered a sacrifice to the Lord, and made vows.
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1842
It is not set downe what they vowed to doe, but it is likely they performed what they vowed.
It is not Set down what they vowed to do, but it is likely they performed what they vowed.
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1843
If ye require a reason of this, it is easily rendred.
If you require a reason of this, it is Easily rendered.
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1844
First, the childe of God knowes that the service of God is a matter of special consequence, he knowes it is as much as the salvation of his soule;
First, the child of God knows that the service of God is a matter of special consequence, he knows it is as much as the salvation of his soul;
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1845
and therefore he conceives he cannot performe it too strictly.
and Therefore he conceives he cannot perform it too strictly.
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1846
A man that hath much businesse to doe in the morning, is very strict to himself;
A man that hath much business to do in the morning, is very strict to himself;
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1847
in which regard he will either sit up all night, or lye downe in his cloathes, that hee may goe about his affaires early, and compasse them before night:
in which regard he will either fit up all night, or lie down in his clothes, that he may go about his affairs early, and compass them before night:
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1848
and the childe of God considers what a weighty businesse the service of God is,
and the child of God considers what a weighty business the service of God is,
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1849
therefore he is willing to oblige himself as sure as may be, to performe what God commands.
Therefore he is willing to oblige himself as sure as may be, to perform what God commands.
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1850
Secondly, there is a desire in Gods childe to shew how willing he is to obey God;
Secondly, there is a desire in God's child to show how willing he is to obey God;
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1851
as wee therefore, when we would shew how willing we are to pleasure a man, in assurance thereof wee give him our hand;
as we Therefore, when we would show how willing we Are to pleasure a man, in assurance thereof we give him our hand;
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1852
so the child of God is willing to make vowes to God, to testifie with what a willing mind he goes about his service.
so the child of God is willing to make vows to God, to testify with what a willing mind he Goes about his service.
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1853
It meets with those which are afraid of these Bonds;
It meets with those which Are afraid of these Bonds;
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1854
there be those that will not come to the Sacrament of the Lords Supper, (I speak what I know) because they say it is a sacred thing;
there be those that will not come to the Sacrament of the lords Supper, (I speak what I know) Because they say it is a sacred thing;
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1855
and if they come there, they must enter into a solemne Covenant with God, which they know they cannot keep,
and if they come there, they must enter into a solemn Covenant with God, which they know they cannot keep,
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1856
and therefore they forbeare to come: I commend the reverent esteem which these people have of that sacred Institution;
and Therefore they forbear to come: I commend the reverend esteem which these people have of that sacred Institution;
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1857
but I cannot but mourne for this, that they are afraid to tye themselves to God:
but I cannot but mourn for this, that they Are afraid to tie themselves to God:
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1858
Doth David desire and beg of God, To knit his heart unto him, Psal. 86.11.
Does David desire and beg of God, To knit his heart unto him, Psalm 86.11.
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1859
And doth Saint James say, Draw neere unto God, and he will draw neere unto you, and doe these feare being tyed too close to God? Again, I cannot but mourne to see the Devill transformed into an Angel of light in this matter;
And does Saint James say, Draw near unto God, and he will draw near unto you, and do these Fear being tied too close to God? Again, I cannot but mourn to see the devil transformed into an Angel of Light in this matter;
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1860
I confesse a man that comes to Gods Table ought seriously to bethink himselfe what he goes about;
I confess a man that comes to God's Table ought seriously to bethink himself what he Goes about;
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1861
but yet let me advise you, not to runne into one sinne, under a pretence of avoyding another:
but yet let me Advice you, not to run into one sin, under a pretence of avoiding Another:
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1862
for what knowest thou, but if thou come prepared, that in thy receiving those sacred mysteries, God may give thee strength to doe all that thou promisest.
for what Knowest thou, but if thou come prepared, that in thy receiving those sacred Mysteres, God may give thee strength to do all that thou promisest.
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1863
In the second place, let us ever be willing to be tied to God as close as may be;
In the second place, let us ever be willing to be tied to God as close as may be;
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1864
yea if wee know any way in the world to tye our selves faster to him, let us put it in practise:
yea if we know any Way in the world to tie our selves faster to him, let us put it in practice:
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1865
let us tye this Cor fugitivum, fugitive heart of ours to its good behaviour: let us binde the Sacrifice with cords unto the horns of the Altar;
let us tie this Cor fugitivum, fugitive heart of ours to its good behaviour: let us bind the Sacrifice with cords unto the horns of the Altar;
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1866
and if a man shall serve God with some reluctation of Spirit, (following the motions of the Spirit, to the distasting of the flesh) out of doubt God will be very gracious to such a man:
and if a man shall serve God with Some reluctation of Spirit, (following the motions of the Spirit, to the distasting of the Flesh) out of doubt God will be very gracious to such a man:
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1867
for when he sees with what violence his servants strive to enter heaven, it gives him great contentment: in the 2 Chron. 15.15. it is said, All Judah rejoyced at the oath, for they had sworne with all their heart.
for when he sees with what violence his Servants strive to enter heaven, it gives him great contentment: in the 2 Chronicles 15.15. it is said, All Judah rejoiced At the oath, for they had sworn with all their heart.
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1868
And it is most acceptable to God, when hee perceives his children willing to tye themselves to him in the most strict and sacred bonds.
And it is most acceptable to God, when he perceives his children willing to tie themselves to him in the most strict and sacred bonds.
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1869
Now wee are to examine the matter of this Covenant: first, it was [ to put away their strange wives.
Now we Are to examine the matter of this Covenant: First, it was [ to put away their strange wives.
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1870
] Out of doubt was to flesh and bloud was a hard and grievous thing, for out of their affection to them, they had marryed them:] Out of doubt was to Flesh and blood was a hard and grievous thing, for out of their affection to them, they had married them:
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1871
besides, they had lived long with them, and their love was confirmed by the children they had by them:
beside, they had lived long with them, and their love was confirmed by the children they had by them:
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1872
for saith the Philosopher, good minds bee reunited by children:
for Says the Philosopher, good minds be Reunited by children:
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1873
now to put away wives, and wives who had long continued with them, and by whom they had children, this must needs bee very irksome to them:
now to put away wives, and wives who had long continued with them, and by whom they had children, this must needs be very irksome to them:
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1874
but the truth is, their sinne lay in this, and it being so, therefore they are willing to put them away.
but the truth is, their sin lay in this, and it being so, Therefore they Are willing to put them away.
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1875
The point which grounds it selfe from hence is this: When the soule is truely penitent, whatsoever it be that is pleasing to a man,
The point which grounds it self from hence is this: When the soul is truly penitent, whatsoever it be that is pleasing to a man,
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1876
if it displease God, he will forgoe it. if it displease God, he will forgo it.
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1877
In every mans body there is a mixture of the four humours, bloud, flegme, and the two cholers;
In every men body there is a mixture of the four humours, blood, phlegm, and the two cholers;
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1878
but in every person some one of these is more predominant than the rest, from whence a man hath his denomination:
but in every person Some one of these is more predominant than the rest, from whence a man hath his denomination:
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1879
thus one is called a flegmatick, another is called a sanguine, and third a cholerick man:
thus one is called a phlegmatic, Another is called a sanguine, and third a choleric man:
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1880
even so it is in the soule, there is in every mans soule a seed-plot of corruption, which is originall sinne:
even so it is in the soul, there is in every men soul a seed-plot of corruption, which is original sin:
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1881
all sins are in all men, in regard of the root, but yet some one is more predominant in the soule than the rest:
all Sins Are in all men, in regard of the root, but yet Some one is more predominant in the soul than the rest:
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1882
in some it is pride, in another it is lust, in a third it is covetousnesse, in others it is envie:
in Some it is pride, in Another it is lust, in a third it is covetousness, in Others it is envy:
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1883
as it is in a field of weeds, though many weeds spring up at the same time,
as it is in a field of weeds, though many weeds spring up At the same time,
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1884
yet some one springs up more than any other; so some lusts will beare a greater sway in the soule than any lust besides:
yet Some one springs up more than any other; so Some Lustiest will bear a greater sway in the soul than any lust beside:
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1885
and from this many a man is denominated: it is ambition in some, contention in others, excesse in others;
and from this many a man is denominated: it is ambition in Some, contention in Others, excess in Others;
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1886
and for this we say a man is libidinosus, contentiosus, malitiosus, ambitiosus:
and for this we say a man is libidinosus, contentiosus, malitiosus, Ambitious:
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1887
and the learned observe, that these and the like words which end in osus, doe make an increment to their sinne:
and the learned observe, that these and the like words which end in osus, do make an increment to their sin:
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1888
everie David will have his Bathsheba, and every Herod his Herodias. David saith in Psalme 18.23. I kept my selfe from mine iniquitie:
every David will have his Bathsheba, and every Herod his Herodias. David Says in Psalm 18.23. I kept my self from mine iniquity:
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1889
Surely, he meant the sinne to which he was most inclined: Surely, he meant the sin to which he was most inclined:
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1890
and he is a great stranger at home, who finds not one sinne to exercise the chiefe regency in him.
and he is a great stranger At home, who finds not one sin to exercise the chief regency in him.
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1891
Now this beloved darling sinne, if a man be truely repentant, he will forsake that; and so I come to prove the poynt. In Isa. 1.16. the Lord saith, Wash you, make you cleane, put away the evill of your doings from before mine eyes.
Now this Beloved darling sin, if a man be truly repentant, he will forsake that; and so I come to prove the point. In Isaiah 1.16. the Lord Says, Wash you, make you clean, put away the evil of your doings from before mine eyes.
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1892
If ye observe the scope or tenor of the place, ye shall soone perceive, that the Lord meant those sinnes to which he saw them most proclive and prone.
If you observe the scope or tenor of the place, you shall soon perceive, that the Lord meant those Sins to which he saw them most proclive and prove.
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1893
And in the 33. Ezek. when the Lord chargeth his people to abstaine from all sinne, doe you not think that he meant those especially, which were their beloved sinnes? see it in some instances: in Hos. 14.8. though Ephraims Idols were formerly contenting, yet when he comes to be truely penitent, he saith, What have I to doe any more with Idolls? The like wee see in the repentance of Nineveh, Jonah 3.8. the King gives command, that every man should turne from his evill way, and from the violence that was in their hands.
And in the 33. Ezekiel when the Lord charges his people to abstain from all sin, do you not think that he meant those especially, which were their Beloved Sins? see it in Some instances: in Hos. 14.8. though Ephraim's Idols were formerly contenting, yet when he comes to be truly penitent, he Says, What have I to do any more with Idols? The like we see in the Repentance of Nineveh, Jonah 3.8. the King gives command, that every man should turn from his evil Way, and from the violence that was in their hands.
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1894
It seems oppression and offering violence was the speciall sinne for which that City was notorious,
It seems oppression and offering violence was the special sin for which that city was notorious,
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1895
therefore the Kings charge is, that they should bid adieu to that.
Therefore the Kings charge is, that they should bid adieu to that.
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1896
We see the same in Matthew, he had a profitable place, for gaine came in apace;
We see the same in Matthew, he had a profitable place, for gain Come in apace;
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1897
and doubtlesse when our Saviour called him from the receipt of custome, he was at the first much troubled at it;
and doubtless when our Saviour called him from the receipt of custom, he was At the First much troubled At it;
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1898
but the call of Christ was so prevalent, that hee forsakes all and followes him.
but the call of christ was so prevalent, that he forsakes all and follows him.
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1899
Was it not so with Mary Magdalen ▪ though her sinne of Lust was sweet unto her,
Was it not so with Marry Magdalen ▪ though her sin of Lust was sweet unto her,
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1900
yet having obtained repentance and pardon of her Saviour, she forsakes that sin, and becomes a new woman. And in Luke 19.8.
yet having obtained Repentance and pardon of her Saviour, she forsakes that since, and becomes a new woman. And in Lycia 19.8.
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1901
when God had touched the heart of Zaccheus, he resolves not onely to leave his oppression,
when God had touched the heart of Zacchaeus, he resolves not only to leave his oppression,
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1902
but he offers to make a foure-fold restitution to whomsoever he had wronged.
but he offers to make a fourfold restitution to whomsoever he had wronged.
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1903
And there is good reason for this, for it is unlawfull for a man to dispense with himselfe in the least sinne:
And there is good reason for this, for it is unlawful for a man to dispense with himself in the least sin:
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1904
but to dispense with himselfe in those which sway him most, this is most unlawfull of all.
but to dispense with himself in those which sway him most, this is most unlawful of all.
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1905
There is much consequence in forsaking these darling corruptions; for many other sinnes are retainers to them:
There is much consequence in forsaking these darling corruptions; for many other Sins Are retainers to them:
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1906
it was the counsell and command of the King of Syria to his Captains and souldiers, to fight neither against great nor small,
it was the counsel and command of the King of Syria to his Captains and Soldiers, to fight neither against great nor small,
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1907
but onely against the King of Israel: and it was good counsell: for as soone as they had slaine the King, the day was presently their own:
but only against the King of Israel: and it was good counsel: for as soon as they had slain the King, the day was presently their own:
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1908
and when a man hath been victorious over his Master sin, hee will easily conquer his lesser corruptions.
and when a man hath been victorious over his Master since, he will Easily conquer his lesser corruptions.
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1909
It serves to stirre us up to this hard task;
It serves to stir us up to this hard task;
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1910
I call it a hard taske, because a man will be content to part with many sinnes, rather than he will leave his beloved corruption:
I call it a hard task, Because a man will be content to part with many Sins, rather than he will leave his Beloved corruption:
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1911
as it is in fleaing a skin of a dead body, it comes off with ease till yee come to the head,
as it is in flaying a skin of a dead body, it comes off with ease till ye come to the head,
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1912
but there it sticks, and comes not off without difficulty: so a man peradventure will forsake many iniquities, but not dilectum delictum, his beloved transgression.
but there it sticks, and comes not off without difficulty: so a man Peradventure will forsake many iniquities, but not dilectum delictum, his Beloved Transgression.
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1913
See it in Augustine, hee was very unwilling to leave his unsanctified Olims and wicked acquaintance,
See it in Augustine, he was very unwilling to leave his unsanctified Olives and wicked acquaintance,
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1914
when at first God opened his eyes;
when At First God opened his eyes;
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1915
his lusts then said unto him, nonne tecum erimus in aeternum? shall not wee be with thee for ever, who have been with thee so long? but yet when God furnished him with his grace, he cast them all off,
his Lustiest then said unto him, nonne tecum Erimus in aeternum? shall not we be with thee for ever, who have been with thee so long? but yet when God furnished him with his grace, he cast them all off,
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1916
though he had taken never so much complacency in them before. And this must be done by us ▪ take it in some instances:
though he had taken never so much complacency in them before. And this must be done by us ▪ take it in Some instances:
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1917
Come to a licentious man, and presse on him the practise of divers things, and he will be content to admit of them,
Come to a licentious man, and press on him the practice of diverse things, and he will be content to admit of them,
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1918
but if you touch his sin of uncleannesse, ye touch him to the quick, and he will no longer beare with you;
but if you touch his since of uncleanness, you touch him to the quick, and he will no longer bear with you;
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1919
as in Herod, He heard John gladly, and did many things which he spake:
as in Herod, He herd John gladly, and did many things which he spoke:
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1920
but if he offer to meddle with his Herodias, his life must pay for his errour:
but if he offer to meddle with his Herodias, his life must pay for his error:
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1921
so that say what man will or can, such a one will not leave his filthy, yet beloved sin:
so that say what man will or can, such a one will not leave his filthy, yet Beloved since:
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1922
nay, some have protested, they could not leave their uncleannesse.
nay, Some have protested, they could not leave their uncleanness.
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1923
In like manner come to an excessive person, bid him doe this or that, he will subscribe unto it;
In like manner come to an excessive person, bid him do this or that, he will subscribe unto it;
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1924
but if ye strike at his sin of excesse, then he stormes and fumes, saying, Take away my cup,
but if you strike At his since of excess, then he storms and fumes, saying, Take away my cup,
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1925
and take the club out of Hercules hand; take away my liquour, and take away my life:
and take the club out of Hercules hand; take away my liquour, and take away my life:
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1926
he saith with the Vine, Should I leave my wine, which cheareth God and man? Come to the covetous man,
he Says with the Vine, Should I leave my wine, which Cheereth God and man? Come to the covetous man,
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1927
and he will easily be perswaded to avoyd prodigality, here you shall finde him as tractable as may be;
and he will Easily be persuaded to avoid prodigality, Here you shall find him as tractable as may be;
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1928
but yet all that you can say or doe, shall not worke upon him to forsake his covetousnes.
but yet all that you can say or do, shall not work upon him to forsake his covetousness.
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1929
But notwithstanding all this, as men take knowledge of those sinnes which domineere most in them,
But notwithstanding all this, as men take knowledge of those Sins which domineer most in them,
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1930
so they must forsake and leave them, yea though they be as deare unto them as Shechaniahs wife was unto him.
so they must forsake and leave them, yea though they be as deer unto them as Shechaniahs wife was unto him.
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1931
And tell me not that this is difficult, but hearken to what our Saviour Christ saith,
And tell me not that this is difficult, but harken to what our Saviour christ Says,
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If thy right hand offend thee cut it off, for it is better to enter maimed into heaven,
If thy right hand offend thee Cut it off, for it is better to enter maimed into heaven,
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then having two hands to be cast into hell fire.
then having two hands to be cast into hell fire.
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And what dost thou telling me that they be profitable sins? is not Godlines the best,
And what dost thou telling me that they be profitable Sins? is not Godliness the best,
cc q-crq vd2 pns21 vvg pno11 cst pns32 vbb j n2? vbz xx n1 dt js,
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1935
nay the only gaine? and what dost thou tell me of thy sweet sin of licentiousnes? I tell thee, Momentaneum quod delectat, aeternum quod cruciat, it is a momentary pleasure,
nay the only gain? and what dost thou tell me of thy sweet since of licentiousness? I tell thee, Momentaneous quod delectat, aeternum quod cruciate, it is a momentary pleasure,
uh-x dt j n1? cc q-crq vd2 pns21 vvi pno11 pp-f po21 j n1 pp-f n1? pns11 vvb pno21, np1 fw-la fw-la, fw-la fw-la n1, pn31 vbz dt j n1,
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and unlesse thou forsake it, will bring thee into eternall torments, to the utter ruine of thy soule & body.
and unless thou forsake it, will bring thee into Eternal torments, to the utter ruin of thy soul & body.
cc cs pns21 vvb pn31, vmb vvi pno21 p-acp j n2, p-acp dt j n1 pp-f po21 n1 cc n1.
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1937
And say not to me as Naaman to Elisha, God be mercifull to me in this or that sin;
And say not to me as Naaman to Elisha, God be merciful to me in this or that since;
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1938
for as one leak is enough to sink a ship, so one sin will damn a soul;
for as one leak is enough to sink a ship, so one since will damn a soul;
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1939
and thou art far from mercy, if thou preferrest a profitable or pleasurable sinne to thy God.
and thou art Far from mercy, if thou preferrest a profitable or pleasurable sin to thy God.
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1940
I will come home to thee in a familiar resemblance;
I will come home to thee in a familiar resemblance;
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1941
if thou shouldest harbour a Rebell in thy house, and when the King sent unto thee upon paine of death to deliver him, thou shouldest refuse to doe it, couldst thou expect any favour,
if thou Shouldst harbour a Rebel in thy house, and when the King sent unto thee upon pain of death to deliver him, thou Shouldst refuse to do it, Couldst thou expect any favour,
cs pns21 vmd2 vvi dt n1 p-acp po21 n1, cc c-crq dt n1 vvd p-acp pno21 p-acp n1 pp-f n1 pc-acp vvi pno31, pns21 vmd2 vvi pc-acp vdi pn31, vmd2 pns21 vvi d n1,
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1942
though hee were never so neare or deare unto thee? even so, thy sinnes be Rebells against the King of heaven, no such Rebells against his Majestie as they;
though he were never so near or deer unto thee? even so, thy Sins be Rebels against the King of heaven, no such Rebels against his Majesty as they;
cs pns31 vbdr av-x av av-j cc j-jn p-acp pno21? av av, po21 n2 vbb n2 p-acp dt n1 pp-f n1, dx d n2 p-acp po31 n1 c-acp pns32;
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1943
if now at his command thou wilt not renounce them, and cast them from thee,
if now At his command thou wilt not renounce them, and cast them from thee,
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1944
how canst thou hope for mercy? there remains nothing for thee, but a fearfull expectation of wrath and vengeance to light upon thee:
how Canst thou hope for mercy? there remains nothing for thee, but a fearful expectation of wrath and vengeance to Light upon thee:
q-crq vm2 pns21 vvi p-acp n1? pc-acp vvz pix p-acp pno21, cc-acp dt j n1 pp-f n1 cc n1 pc-acp vvi p-acp pno21:
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1945
Away then with the bond-woman and her-sonne, away with this Jonah, for which the whole ship fares the worse:
Away then with the bondwoman and her-sonne, away with this Jonah, for which the Whole ship fares the Worse:
av av p-acp dt n1 cc n1, av p-acp d np1, p-acp r-crq dt j-jn n1 vvz dt av-jc:
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1946
though thy sins be as deare unto thee as thy right eye, yet cast them from thee, because they displease God:
though thy Sins be as deer unto thee as thy right eye, yet cast them from thee, Because they displease God:
cs po21 n2 vbb a-acp j-jn p-acp pno21 p-acp po21 j-jn n1, av vvd pno32 p-acp pno21, c-acp pns32 vvi np1:
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1947
doe not love thy sinne, and hate thy soul, if thou dost, what then wilt thou doe in the end thereof? Secondly, [ they put away the children borne of them.
do not love thy sin, and hate thy soul, if thou dost, what then wilt thou do in the end thereof? Secondly, [ they put away the children born of them.
vdb xx vvi po21 n1, cc vvb po21 n1, cs pns21 vd2, r-crq av vm2 pns21 vdi p-acp dt n1 av? ord, [ pns32 vvd av dt n2 vvn pp-f pno32.
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] What was the cause of this? Carthusian gives the reason, and it is a very good one, which will yeeld us the ground of an observation;] What was the cause of this? Carthusian gives the reason, and it is a very good one, which will yield us the ground of an observation;
] q-crq vbds dt n1 pp-f d? njp vvz dt n1, cc pn31 vbz dt av j pi, r-crq vmb vvi pno12 dt n1 pp-f dt n1;
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1949
saith hee, They cast out the children with their mothers, lest the wives having lest their children behinde them, should take occasion to returne againe to fetch them:
Says he, They cast out the children with their mother's, lest the wives having lest their children behind them, should take occasion to return again to fetch them:
vvz pns31, pns32 vvd av dt n2 p-acp po32 n2, cs dt n2 vhg vvn po32 n2 p-acp pno32, vmd vvi n1 pc-acp vvi av pc-acp vvi pno32:
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1950
so that you see they cut off all occasion of being again ingaged in that transgression: the point then is this;
so that you see they Cut off all occasion of being again engaged in that Transgression: the point then is this;
av cst pn22 vvb pns32 vvd a-acp d n1 pp-f vbg av vvn p-acp d n1: dt n1 av vbz d;
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1951
He that would avoyd sin, must make conscience of avoyding all the occasions of sin. For proofe hereof, see that place, Gen. 39.10. He that would avoid since, must make conscience of avoiding all the occasions of since. For proof hereof, see that place, Gen. 39.10.
pns31 cst vmd vvi n1, vmb vvi n1 pp-f vvg d dt n2 pp-f n1. p-acp n1 av, vvb d n1, np1 crd.
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1952
Joseph was so resolute in goodnes, that he not only repells his mistresse her unlawfull request,Joseph was so resolute in Goodness, that he not only repels his mistress her unlawful request,
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1953
but saith the text, though she spake to him day by day, yet he hearkned not unto her to lye by her, or to he with her.
but Says the text, though she spoke to him day by day, yet he hearkened not unto her to lie by her, or to he with her.
cc-acp vvz dt n1, c-acp pns31 vvd p-acp pno31 n1 p-acp n1, av pns31 vvd xx p-acp pno31 pc-acp vvi p-acp pno31, cc pc-acp pns31 p-acp pno31.
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1954
In the 12 Exod. 15. the Lord gives his people charge, that when they keep the Passeover, they should eate no leavened bread for seaven dayes: In the 12 Exod 15. the Lord gives his people charge, that when they keep the Passover, they should eat no leavened bred for seaven days:
p-acp dt crd np1 crd dt n1 vvz po31 n1 n1, cst c-crq pns32 vvb dt np1, pns32 vmd vvi dx j-vvn n1 p-acp crd n2:
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and because he would be sure they should observe it, he commands them on the first day of the seaven, to put away all leaven out of their houses. So Job 31.1. saith he, I made a covenant with mine eyes, why then should I think upon a maid? and it is Davids prayer, Psal. 119.37. Turn away mine eyes from beholding vanity:
and Because he would be sure they should observe it, he commands them on the First day of the seaven, to put away all leaven out of their houses. So Job 31.1. Says he, I made a Covenant with mine eyes, why then should I think upon a maid? and it is Davids prayer, Psalm 119.37. Turn away mine eyes from beholding vanity:
cc c-acp pns31 vmd vbi j pns32 vmd vvi pn31, pns31 vvz pno32 p-acp dt ord n1 pp-f dt crd, pc-acp vvi av d n1 av pp-f po32 n2. np1 np1 crd. vvz pns31, pns11 vvd dt n1 p-acp po11 n2, uh-crq av vmd pns11 vvi p-acp dt n1? cc pn31 vbz np1 n1, np1 crd. vvb av po11 n2 p-acp vvg n1:
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1956
and when Solomon gives the young man counsell against the strumpet, he saith, Remove thy way far from her,
and when Solomon gives the young man counsel against the strumpet, he Says, Remove thy Way Far from her,
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1957
and come not nigh the doore of her house. Pro. 15.8. The ground of this is double; and come not High the door of her house. Pro 15.8. The ground of this is double;
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1958
First, if it be a sin that a man hath repented of before, then he must be so much the more carefull to avoyd not only the sin it selfe,
First, if it be a since that a man hath repented of before, then he must be so much the more careful to avoid not only the since it self,
ord, cs pn31 vbb dt n1 cst dt n1 vhz vvn pp-f a-acp, cs pns31 vmb vbi av av-d dt av-dc j pc-acp vvi xx av-j dt n1 pn31 n1,
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1959
but all occasions tending to it, that he may shew forth the truth of his repentance:
but all occasions tending to it, that he may show forth the truth of his Repentance:
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1960
for it repents not him seriously of his sinne, who doth not avoyd all occasions of committing the same for the future.
for it repents not him seriously of his sin, who does not avoid all occasions of committing the same for the future.
c-acp pn31 vvz xx pno31 av-j pp-f po31 n1, r-crq vdz xx vvi d n2 pp-f vvg dt d p-acp dt j-jn.
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1961
Secondly, if it be an evill that a man was never ingaged in before, yet he must avoyd the occasion;
Secondly, if it be an evil that a man was never engaged in before, yet he must avoid the occasion;
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1962
for there is great need that our prayers strengthen our works, and that our works give vigour to our prayers:
for there is great need that our Prayers strengthen our works, and that our works give vigour to our Prayers:
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1963
nothing is truer than that proverb, Occasion makes a thiefe; and it is as true, that occasion oft times doth make a sinner.
nothing is truer than that proverb, Occasion makes a thief; and it is as true, that occasion oft times does make a sinner.
pix vbz jc cs d n1, np1-n vvz dt n1; cc pn31 vbz a-acp j, cst n1 av n2 vdz vvi dt n1.
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1964
Let us in the name of God practise this duty; as the Apostle Paul saith, Flie all occasions of evill.
Let us in the name of God practise this duty; as the Apostle Paul Says, Fly all occasions of evil.
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1965
It hath been paid them home with much losse, who have presumed too much of their owne strength, by throwing them selves into places of temptation:
It hath been paid them home with much loss, who have presumed too much of their own strength, by throwing them selves into places of temptation:
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1966
If therefore we desire to overcome our lusts, let us avoyd all the occasions of sinne, which are as so many pandars waiting upon it.
If Therefore we desire to overcome our Lustiest, let us avoid all the occasions of sin, which Are as so many panders waiting upon it.
cs av pns12 vvb pc-acp vvi po12 n2, vvb pno12 vvi d dt n2 pp-f n1, r-crq vbr a-acp av d n2 vvg p-acp pn31.
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1967
As for example, thou art an excessive person, and wouldest conquer that sin: First, get a hatred to this sin;
As for Exampl, thou art an excessive person, and Wouldst conquer that since: First, get a hatred to this since;
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1968
secondly, avoyd all occasions which tend this way, sit not long at wine, and beware of idlenesse and ill company.
secondly, avoid all occasions which tend this Way, fit not long At wine, and beware of idleness and ill company.
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1969
Thou art a contentious person, and desirest strength against that sin; take heed of heat in holding Arguments with others;
Thou art a contentious person, and Desirest strength against that since; take heed of heat in holding Arguments with Others;
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1970
Secondly, contest not with thy brother; and if this will not doe, avoid company altogether:
Secondly, contest not with thy brother; and if this will not do, avoid company altogether:
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1971
so, for lust, thou art addicted to that sin, and wouldst faine be rid of it; first, take heed of idlenesse:
so, for lust, thou art addicted to that since, and Wouldst feign be rid of it; First, take heed of idleness:
av, p-acp n1, pns21 vb2r vvn p-acp d n1, cc vmd2 vvi vbi vvn pp-f pn31; ord, vvb n1 pp-f n1:
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1972
when David was walking on his palace, then the Devill laid a baite for him, presenting Bathsheba to his view,
when David was walking on his palace, then the devil laid a bait for him, presenting Bathsheba to his view,
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1973
and so ingaged him in that foul sinne of Adultery:
and so engaged him in that foul sin of Adultery:
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1974
and the truth is, the Devill will hew any sinner out of idlenesse, that is his Cushion, on which he lulls the poore sinner asleep:
and the truth is, the devil will hew any sinner out of idleness, that is his Cushion, on which he lulls the poor sinner asleep:
cc dt n1 vbz, dt n1 vmb vvi d n1 av pp-f n1, cst vbz po31 n1, p-acp r-crq pns31 vvz dt j n1 j:
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1975
the sins of Sodome were great, and the ground of them was idlenesse:
the Sins of Sodom were great, and the ground of them was idleness:
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1976
a second occasion to be avoided, as being a hand maid to lust, is intemperance in eating and drinking;
a second occasion to be avoided, as being a hand maid to lust, is intemperance in eating and drinking;
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1977
for when men feed and drink freely, then they are apt to neigh after their neighbors wives;
for when men feed and drink freely, then they Are apt to neigh After their neighbours wives;
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1978
Saint Paul speaks of wanton widowes, Tim. 1.5.11. doubtlesse they were such as gave their lusts the reines, and that made them wanton.
Saint Paul speaks of wanton Widows, Tim. 1.5.11. doubtless they were such as gave their Lustiest the reins, and that made them wanton.
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1979
Thirdly, if thou wouldest master thy lust, take heed of thy lust, take heed of thy eyes,
Thirdly, if thou Wouldst master thy lust, take heed of thy lust, take heed of thy eyes,
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1980
for death oft enters by those windowes;
for death oft enters by those windows;
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1981
our grandmother Eve, by looking on the forbidden fruit, undid her self, and all her posterity;
our grandmother Eve, by looking on the forbidden fruit, undid her self, and all her posterity;
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1982
and saith our Blessed Lord, Hee that lusls after a woman, hath committed adultery with her in his heart:
and Says our Blessed Lord, He that lusls After a woman, hath committed adultery with her in his heart:
cc vvz po12 j-vvn n1, pns31 cst vvz p-acp dt n1, vhz vvn n1 p-acp pno31 p-acp po31 n1:
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1983
And to this end look not on lascivious Pictures, nor on the Creatures in their mixtures,
And to this end look not on lascivious Pictures, nor on the Creatures in their mixtures,
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1984
for these occasions further this filthy sin:
for these occasions further this filthy since:
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1985
beware of thy eares, shut them to all obscene and lascivious discourses and songs, which are notable promovers of lust in the heart;
beware of thy ears, shut them to all obscene and lascivious discourses and songs, which Are notable promovers of lust in the heart;
vvb pp-f po21 n2, vvd pno32 p-acp d j cc j n2 cc n2, r-crq vbr j n2 pp-f n1 p-acp dt n1;
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1986
avoid also the company of lust full persons, and if before thou art aware, thou fall into the company of such,
avoid also the company of lust full Persons, and if before thou art aware, thou fallen into the company of such,
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1987
then beware of unchast dalliance, for this is a great incentive to uncleannesse: and as thou must avoide these, so all other occasions that I have not named;
then beware of unchaste dalliance, for this is a great incentive to uncleanness: and as thou must avoid these, so all other occasions that I have not nam;
av vvb pp-f j n1, p-acp d vbz dt j j p-acp n1: cc c-acp pns21 vmb vvi d, av d j-jn n2 cst pns11 vhb xx vvn;
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1988
remember what I tell thee, and lock it as a jewell in thy heart;
Remember what I tell thee, and lock it as a jewel in thy heart;
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1989
pray as long as thou wilt or canst, if thou dost not withall indeavor to avoide the occasions which promove these sinnes, God will never grant thy request;
pray as long as thou wilt or Canst, if thou dost not withal endeavour to avoid the occasions which promove these Sins, God will never grant thy request;
vvb a-acp av-j c-acp pns21 vm2 cc vm2, cs pns21 vd2 xx av vvi pc-acp vvi dt n2 r-crq vvi d n2, np1 vmb av-x vvi po21 n1;
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1990
dost thou pray to God to doe that for thee, which is not in thy power? And wilt not thou doe that which is in thine own power? This is a madnesse indeed, thou must doe the one,
dost thou pray to God to do that for thee, which is not in thy power? And wilt not thou do that which is in thine own power? This is a madness indeed, thou must do the one,
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1991
if ever thou lookest that God should doe the other.
if ever thou Lookest that God should do the other.
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1992
Well, when Shecaniah and the rest had done this, what rule will they then walk by? [ according to the Counsell of my Lord, ] Some of the learned demand here, who is meant by Lord? and these are of opinion that Shecaniah meanes not Ezra; but I am verily perswaded he meanes Ezra, and no other:
Well, when Shecaniah and the rest had done this, what Rule will they then walk by? [ according to the Counsel of my Lord, ] some of the learned demand Here, who is meant by Lord? and these Are of opinion that Shecaniah means not Ezra; but I am verily persuaded he means Ezra, and no other:
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and the Septuagint inclines to this interpretation, for thus they render that clause [ as is judged fit by thee.
and the septuagint inclines to this Interpretation, for thus they render that clause [ as is judged fit by thee.
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] Now if it were so that Shecaniah, who was a Prince, said thus to Ezra the Priest:] Now if it were so that Shecaniah, who was a Prince, said thus to Ezra the Priest:
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take knowledge then of thus much:
take knowledge then of thus much:
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What respect in times past was given to those whom God called so neere unto him, as to be his Friests. In the 1 Sam. 1.15. when Eli mis-judging Hannah, told her shee was drunke, shee answeres, No my Lord, I am a woman of a sorrowfull Spirit: What respect in times past was given to those whom God called so near unto him, as to be his Priests. In the 1 Sam. 1.15. when Eli Misjudging Hannah, told her she was drunk, she answers, No my Lord, I am a woman of a sorrowful Spirit:
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and in the 26. verse, when shee came to present Samuel before the Lord, shee saith to him againe, O my Lord, as thy soul liveth, my Lord, I am the woman that stood by thee here, praying unto the Lord:
and in the 26. verse, when she Come to present Samuel before the Lord, she Says to him again, Oh my Lord, as thy soul lives, my Lord, I am the woman that stood by thee Here, praying unto the Lord:
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the like wee see in 2 Kings 4.16. when Elisha told the Shunamitish woman, that shee should have a sonne, she saith, Nay, my Lord, thou man of God, doe not lie unto thine hand-maid: the like we see in 2 Kings 4.16. when Elisha told the Shunammite woman, that she should have a son, she Says, Nay, my Lord, thou man of God, do not lie unto thine handmaid:
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and in the 2 Kings 13.14. Joash, that wicked king, comming to visite Elisha on his death-bed, hee wept over him,
and in the 2 Kings 13.14. Joash, that wicked King, coming to visit Elisha on his deathbed, he wept over him,
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and said, O my Father, my father, the chariot of Ifrael, and the horsemen thereof:
and said, Oh my Father, my father, the chariot of Israel, and the horsemen thereof:
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and it was more then sociall respect, that Cornelius gave Peter, which he would by no meanes admit, Acts 10.25.
and it was more then social respect, that Cornelius gave Peter, which he would by no means admit, Acts 10.25.
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And we read of Alexander the Great, that he entring Jerusalem, with an intent to sack it,
And we read of Alexander the Great, that he entering Jerusalem, with an intent to sack it,
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as soon as he beheld Jaddus the High Priest in his formalities comming to meet him, in honour of him, he alight,
as soon as he beheld Jaddus the High Priest in his formalities coming to meet him, in honour of him, he alight,
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and met him, and desisted from him wicked purpose.
and met him, and desisted from him wicked purpose.
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It is to be deplored in these days, when every base fellow thinks himself better than the Minister:
It is to be deplored in these days, when every base fellow thinks himself better than the Minister:
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I deny not but Ministers themselves may be the cause of this in part: it may be they are unfit for that function:
I deny not but Ministers themselves may be the cause of this in part: it may be they Are unfit for that function:
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or if they have gifts, it may be they be idle and will not imploy them:
or if they have Gifts, it may be they be idle and will not employ them:
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or else it may be they preach constantly, and live vitiously; but there be many causes in the people:
or Else it may be they preach constantly, and live viciously; but there be many Causes in the people:
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first, they consider not the necessity of their Ministerie, that though God have made them without us,
First, they Consider not the necessity of their Ministry, that though God have made them without us,
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yet he will not save them without us. Secondly, it may be it is from the abundance of preaching now a dayes: in the 1 Sam. 3.1: we finde there, that the word of the Lord was precious in those dayes, there was no open vision.
yet he will not save them without us. Secondly, it may be it is from the abundance of preaching now a days: in the 1 Sam. 3.1: we find there, that the word of the Lord was precious in those days, there was no open vision.
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The raritie of vision made the word of God precious then;
The rarity of vision made the word of God precious then;
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and I feare the plenty of preaching and preachers makes that Ordinance to be slighted now.
and I Fear the plenty of preaching and Preachers makes that Ordinance to be slighted now.
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But let us take heed of vilifying Gods Messengers:
But let us take heed of vilifying God's Messengers:
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God hath a controversie with this land for many things, and amongst the rest, I think this is one:
God hath a controversy with this land for many things, and among the rest, I think this is one:
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therefore let his Ministers bee honourable in out eyes; O let their feet be beautifull that bring unto us the glad tidings of salvation:
Therefore let his Ministers be honourable in out eyes; Oh let their feet be beautiful that bring unto us the glad tidings of salvation:
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but if we shall despise them, it is just with God to send us a famine of his word, which is the greatest judgement on this side hell.
but if we shall despise them, it is just with God to send us a famine of his word, which is the greatest judgement on this side hell.
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But suppose that by [ Lord ] is meant God, yet because Ezra was Gods Messenger, the words he spake were Gods words;
But suppose that by [ Lord ] is meant God, yet Because Ezra was God's Messenger, the words he spoke were God's words;
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and what be spake from God, Shecaniah counts it as Gods voyce:
and what be spoke from God, Shecaniah counts it as God's voice:
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teaching us, that whatsoever Gods Ministers doe faithfully deliver out of his word, must be received as God's voice. This is proved Luk. 1.70. As he spake by the mouth of his holy Prophets, which have been since the world began. So in Luk. 10.16. He that heareth you, heareth me.
teaching us, that whatsoever God's Ministers do faithfully deliver out of his word, must be received as God's voice. This is proved Luk. 1.70. As he spoke by the Mouth of his holy prophets, which have been since the world began. So in Luk. 10.16. He that hears you, hears me.
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And Paul affirmeth of the Thessalenias, 1 Thes. 2.13. That they received his Word, not as the word of men, but (as it is in truth) the word of God. And in 2 Cor. 5.20. he intreats the Corinthians in Christs stead, to be reconciled to God. And Paul Affirmeth of the Thessalenias, 1 Thebes 2.13. That they received his Word, not as the word of men, but (as it is in truth) the word of God. And in 2 Cor. 5.20. he intreats the Corinthians in Christ stead, to be reconciled to God.
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So that if it be the counsell of God, if it be Gods Commission, it is Gods word: So that if it be the counsel of God, if it be God's Commission, it is God's word:
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and till we be perswaded of this, wee shall never reap any benefit by Gods Word:
and till we be persuaded of this, we shall never reap any benefit by God's Word:
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The Lord saith to Jeremiah, Jer. 1.9. J have put my words in thy mouth. Christ is called The Sun of righteousnesse, Mal. 4.2. and the Ministers be starres in his hand; The Lord Says to Jeremiah, Jer. 1.9. J have put my words in thy Mouth. christ is called The Sun of righteousness, Malachi 4.2. and the Ministers be Stars in his hand;
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from him they have and borrow their light and influence. Therefore let men be perswaded of this: from him they have and borrow their Light and influence. Therefore let men be persuaded of this:
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I inveigh against such a mans pride; what faith he? I thinke hee loves to heare himselfe talk;
I inveigh against such a men pride; what faith he? I think he loves to hear himself talk;
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and thus because he is not perswaded we speake Gods word, like Noah's unclean beasts, hither he comes,
and thus Because he is not persuaded we speak God's word, like Noah's unclean beasts, hither he comes,
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and from hence he departs unclean and polluted;
and from hence he departs unclean and polluted;
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whereas if men replyed, it was God that put this invective into his Ministers mouth, to meet with my corruption, they would say as the people of Israel said, Deu. 5.27. Whatsoever the Lord saith, that wee will doe. Therefore pray unto the Lord, that yee may bee perswaded, that what his Ministers faithfully deliver, he himselfe speaks in them;
whereas if men replied, it was God that put this invective into his Ministers Mouth, to meet with my corruption, they would say as the people of Israel said, Deu. 5.27. Whatsoever the Lord Says, that we will do. Therefore pray unto the Lord, that ye may be persuaded, that what his Ministers faithfully deliver, he himself speaks in them;
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and till you come to this perswasion, in the care will be no attendance, in the outward man no reverence, in the heart no credence,
and till you come to this persuasion, in the care will be no attendance, in the outward man no Reverence, in the heart no credence,
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and in the conversation no obedience.
and in the Conversation no Obedience.
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Sermon X. EZRA 10. the latter part of the 3. verse. And According to the counsell of those that tremble at the Commandement of our God,
Sermon X. EZRA 10. the latter part of the 3. verse. And According to the counsel of those that tremble At the Commandment of our God,
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and let it bee done according to the Law.
and let it be done according to the Law.
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IT should seeme that there were others besides Ezra, which advised the people to put away their strange wives,
IT should seem that there were Others beside Ezra, which advised the people to put away their strange wives,
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and they such as are said to tremble at the word of God: and here observe the power of Gods word.
and they such as Are said to tremble At the word of God: and Here observe the power of God's word.
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The power of Gods word is such, that if makes mem tremble. To prove this, looke Jer. 23.29. The power of God's word is such, that if makes man tremble. To prove this, look Jer. 23.29.
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Is not my word like a fire, saith the Lord? and like a hammer that breaketh the rock in pieces? it is a fire to melt the relenting heart,Is not my word like a fire, Says the Lord? and like a hammer that breaks the rock in Pieces? it is a fire to melt the relenting heart,
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and a hammer to break in pieces the heart that is obdurate.
and a hammer to break in Pieces the heart that is obdurate.
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See it in some instances, when Josiah heard the Law read, his heart was tender and melted, 2 Kings 22.18. there Gods word was a fire:
See it in Some instances, when Josiah herd the Law read, his heart was tender and melted, 2 Kings 22.18. there God's word was a fire:
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and in Psal. 119. David saith, sHe was afraid because of Gods Word. There it was a hammer, and Hab. 3.16. the Prophet saith, Whon I heard, my bellytrembled, my lips quivered at the voyce;
and in Psalm 119. David Says, sHe was afraid Because of God's Word. There it was a hammer, and Hab. 3.16. the Prophet Says, Whon I herd, my bellytrembled, my lips quivered At the voice;
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rottennesse entred into my bones, and I trembled in my selfe. Here also it was a hammer.rottenness entered into my bones, and I trembled in my self. Here also it was a hammer.
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See it in the wicked themselves, when Samuel told Saul, that God had rejected him for his disobedience, 1 Sam. 15. he was excedingly terrified and amazed.
See it in the wicked themselves, when Samuel told Saul, that God had rejected him for his disobedience, 1 Sam. 15. he was exceedingly terrified and amazed.
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The like wee see in Ahab, when God sent Elijah to challenge him for killing innocent Naboth, and taking possession of his Vineyard, the word of God in that Prophets mouth made him quake and tremble, 1 Kings 21.27.
The like we see in Ahab, when God sent Elijah to challenge him for killing innocent Naboth, and taking possession of his Vineyard, the word of God in that prophets Mouth made him quake and tremble, 1 Kings 21.27.
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So wee read of Belshazzar, when he saw the hand writing on the Wall (which yee must suppose to be the Word of God) His countenance was changed, and his thoughts troubled him,
So we read of Belshazzar, when he saw the hand writing on the Wall (which ye must suppose to be the Word of God) His countenance was changed, and his thoughts troubled him,
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so that the joynts of his loynes were loosed, and his knees smote one against another; so that the Joints of his loins were loosed, and his knees smote one against Another;
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and all his Concubines, Wine, and Copes-mates, could not bring colour into his face, Daniel 5.6.
and all his Concubines, Wine, and Copesmates, could not bring colour into his face, daniel 5.6.
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And it is said Acts 14.15. As Paul reasoned of righteousnesse, temperance, and judgement to come, Felix trembled. Now that this effect of Gods Word may not seeme strange unto you, see the causes thereof;
And it is said Acts 14.15. As Paul reasoned of righteousness, temperance, and judgement to come, Felix trembled. Now that this Effect of God's Word may not seem strange unto you, see the Causes thereof;
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one cause whereof is in the word it self; therefore it is said to be the power of God to salvation, Rom. 1.16. Romans 1.16. And in Hebrewes 4.12. it is said;
one cause whereof is in the word it self; Therefore it is said to be the power of God to salvation, Rom. 1.16. Romans 1.16. And in Hebrews 4.12. it is said;
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to bee quick and powerfull, sharper than any two-edged sword, piercing even to the dividing asunder of soule and spirit, to be quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and Spirit,
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and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart: and of the Joints and marrow, and is a discerner of the thoughts and intents of the heart:
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and in the 2 Cor. 10.4, 5. the weapons of our warfare are not carnall, but mighty through God, to the pulling down of strong holds:
and in the 2 Cor. 10.4, 5. the weapons of our warfare Are not carnal, but mighty through God, to the pulling down of strong holds:
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casting down imaginations, and every high thing that exalts it self against the knowledge of God: casting down Imaginations, and every high thing that exalts it self against the knowledge of God:
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mistake me not, I doe not make this power to be in it, as it is consisting of syllables,
mistake me not, I do not make this power to be in it, as it is consisting of syllables,
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but as it is Gods Ordinance, and hath the Spirit of God going along with it.
but as it is God's Ordinance, and hath the Spirit of God going along with it.
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The second cause is from the application of it, when it is not onely generally delivered, but particularly applyed;
The second cause is from the application of it, when it is not only generally Delivered, but particularly applied;
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when the Word of God meets with a mans particular sin, then the conscience takes part with the Word against himself, and makes him tremble;
when the Word of God meets with a men particular since, then the conscience Takes part with the Word against himself, and makes him tremble;
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so it was with Saul, the Prophet Samuel fell so pat upon his finne, that be became afraid,
so it was with Saul, the Prophet Samuel fell so pat upon his fin, that be became afraid,
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and took part with Gods Word against himself, saying, I have sinned, and have transgressed the commandement of the Lord:
and took part with God's Word against himself, saying, I have sinned, and have transgressed the Commandment of the Lord:
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the like wee see in Ahab, he was very briske when Elijah first met him, saying, Hast thou found me, O my enemy? but the Prophet knowing him to be guilty of Naboths blood, tells him home of it,
the like we see in Ahab, he was very brisk when Elijah First met him, saying, Hast thou found me, Oh my enemy? but the Prophet knowing him to be guilty of Naboth's blood, tells him home of it,
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and before hee left him, brought him upon his knees: and when Felix trembled at Pauls Sermon of Righteousnesse, Temperance and Iudgement to come;
and before he left him, brought him upon his knees: and when Felix trembled At Paul's Sermon of Righteousness, Temperance and Judgement to come;
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some are of opinion, that he trembled at the consideration of the last judgement;
Some Are of opinion, that he trembled At the consideration of the last judgement;
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and it cannot be denied, but that is matter of such terrour, as to make the fairest Lady look pale, if shee be not painted:
and it cannot be denied, but that is matter of such terror, as to make the Fairest Lady look pale, if she be not painted:
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but I rather conceive that there was something more which made him tremble, for Saint Paul discoursed of Righteousnesse and Temperance; now hee was a wicked man,
but I rather conceive that there was something more which made him tremble, for Saint Paul discoursed of Righteousness and Temperance; now he was a wicked man,
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and defective in both these, for hee was an unrighteous Iudge, and abused the power committed to him, however Tertullus flatter him in the contrary:
and defective in both these, for he was an unrighteous Judge, and abused the power committed to him, however Tertullus flatter him in the contrary:
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again gain hee was guilty of intemperance, for he kept Drusilla another mans wife:
again gain he was guilty of intemperance, for he kept Drusilla Another men wife:
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Now when a man that was a stranger to him, should thus directly fall upon the sinnes which he knew himself guilty of, it could not but make him tremble:
Now when a man that was a stranger to him, should thus directly fallen upon the Sins which he knew himself guilty of, it could not but make him tremble:
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It was so with David, the parable of the poor mans sheep, came so home to him, that he presently confesses, that hee had sinned against the Lord:
It was so with David, the parable of the poor men sheep, Come so home to him, that he presently Confesses, that he had sinned against the Lord:
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as it is with a man that is smitten in a sound part of his body,
as it is with a man that is smitten in a found part of his body,
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though you smite him hard, hee can indure it; but if he be but touched in a fore place, he starts presently;
though you smite him hard, he can endure it; but if he be but touched in a before place, he starts presently;
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so when a man is met with in his sins, hee will quake and tremble, if any grace be in him.
so when a man is met with in his Sins, he will quake and tremble, if any grace be in him.
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Is the word of God of such power? then it meets not onely with Anabaptists, who contemn the Word of God,
Is the word of God of such power? then it meets not only with Anabaptists, who contemn the Word of God,
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but with many profane ones among us, who vilifie the same, saying, it is an invention of man,
but with many profane ones among us, who vilify the same, saying, it is an invention of man,
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and hath no force in it, although in my conscience I am perswaded, that they speak against their consciences;
and hath no force in it, although in my conscience I am persuaded, that they speak against their Consciences;
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for out of doubt the Word of God hath at one time or other met with their corruptions:
for out of doubt the Word of God hath At one time or other met with their corruptions:
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hath not the drunken person been met withall in his sinne? and hath not the Adulterer, the proud Person, the swearer, the hypocrite been met withall in their transgressions? and if so, let them take heed of vilifying that which hath convinced them in their own consciences:
hath not the drunken person been met withal in his sin? and hath not the Adulterer, the proud Person, the swearer, the hypocrite been met withal in their transgressions? and if so, let them take heed of vilifying that which hath convinced them in their own Consciences:
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but if it were so, that Gods Word hath not made them tremble, if it have not yet broken them in pieces,
but if it were so, that God's Word hath not made them tremble, if it have not yet broken them in Pieces,
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yet the time will come, when it shall batter and bruise them:
yet the time will come, when it shall batter and bruise them:
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And if thou hast not found this by thy selfe already, thou art worse than either Ahab or Felix: for Gods word made the one humble, and the other tremble.
And if thou hast not found this by thy self already, thou art Worse than either Ahab or Felix: for God's word made the one humble, and the other tremble.
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If fire be cryed in the street, it amazes everie one, but if the Ministers of God cry out against sin, scarse any tremble;
If fire be cried in the street, it amazes every one, but if the Ministers of God cry out against since, scarce any tremble;
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but let such as these know, that this stupidity is the fore-runner of eternall miserie.
but let such as these know, that this stupidity is the forerunner of Eternal misery.
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In the second place, let us labour for this holy disposition of soule to tremble at Gods Word:
In the second place, let us labour for this holy disposition of soul to tremble At God's Word:
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God himselfe calls for it, Isa. 66.5. and to such he hath promised to have respect, as in the second verse of that Chapter:
God himself calls for it, Isaiah 66.5. and to such he hath promised to have respect, as in the second verse of that Chapter:
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and such a man is most capable of comfort from God:
and such a man is most capable of Comfort from God:
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for our Lord Christ saith, Hee came not to call the righteous, but sinners to repentance;
for our Lord christ Says, He Come not to call the righteous, but Sinners to Repentance;
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as also such as are weary and heavy laden: therefore se:
as also such as Are weary and heavy laden: Therefore see:
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vile fear is of good use, it keepeth the heart supple for the impressions of grace,
vile Fear is of good use, it Keepeth the heart supple for the impressions of grace,
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and makes way for filiall feare, as the needle makes way for the thread.
and makes Way for filial Fear, as the needle makes Way for the thread.
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But because the wicked men may tremble at Gods word, as wel as the child of God,
But Because the wicked men may tremble At God's word, as well as the child of God,
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therefore I will direct you how you shal know whether ye tremble at Gods word as ye ought:
Therefore I will Direct you how you shall know whither you tremble At God's word as you ought:
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First, the man that trembles aright at Gods Word, hee reflects on that sinne which is the cause thereof;
First, the man that trembles aright At God's Word, he reflects on that sin which is the cause thereof;
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this wee see in Josephs brethren, the Governour handling them roundly, makes them reflect on their sin against him, causing them to say, Verily we have sinned against our brother, in that we saw the anguish of his soule,
this we see in Josephs brothers, the Governor handling them roundly, makes them reflect on their since against him, causing them to say, Verily we have sinned against our brother, in that we saw the anguish of his soul,
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when he besought us, and we would not heare him; therefore is this trouble come upon us, Gen. 42.21. so that no sooner was the word spoken to them, but they reflect on their inhumanitie. when he besought us, and we would not hear him; Therefore is this trouble come upon us, Gen. 42.21. so that no sooner was the word spoken to them, but they reflect on their inhumanity.
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And a godly man when he is reproved of a sin which he knowes himselfe culpable of, he immediately reflects upon his transgression,
And a godly man when he is reproved of a since which he knows himself culpable of, he immediately reflects upon his Transgression,
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and saith, My sinne is the cause why I tremble when I am met withall.
and Says, My sin is the cause why I tremble when I am met withal.
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Secondly, the true trembling at Gods word is joyned not only with a reflection upon a mans sin,
Secondly, the true trembling At God's word is joined not only with a reflection upon a men since,
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but with contrition for his sin, these goe together, as in Isay 66.2. where God saith, To him will I looke that is of a contrite spirit, and trembles at my word.
but with contrition for his since, these go together, as in Saiah 66.2. where God Says, To him will I look that is of a contrite Spirit, and trembles At my word.
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It is said of Ahab, that he rent his clothes, but he rent not his heart; therefore his humiliation was unsound.
It is said of Ahab, that he rend his clothes, but he rend not his heart; Therefore his humiliation was unsound.
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Thirdly, if a man doe truly tremble at Gods word, then he will at the same time finde in himselfe a resolution to amend that for which he knowes he is justly reproved. It is said, Acts 2.37. they which heard Peter preach, were pricked in their hearts and what then? Men and brethren what shall we doe? Marke;
Thirdly, if a man do truly tremble At God's word, then he will At the same time find in himself a resolution to amend that for which he knows he is justly reproved. It is said, Acts 2.37. they which herd Peter preach, were pricked in their hearts and what then? Men and brothers what shall we do? Mark;
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they being touched to the quick, labour to get out of their sinfull estate, in which till that time they had continued.
they being touched to the quick, labour to get out of their sinful estate, in which till that time they had continued.
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And in Acts 9. when it pleased God to convert Paul, he was strangely terrified at the words which God spake unto him,
And in Acts 9. when it pleased God to convert Paul, he was strangely terrified At the words which God spoke unto him,
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and the first word he saith, is, Lord, what wilt thou have me to doe? Lastly, in such a one as trembles truly at Gods word, there will be seene an indeavour and striving to put in practise what he resolves upon:
and the First word he Says, is, Lord, what wilt thou have me to do? Lastly, in such a one as trembles truly At God's word, there will be seen an endeavour and striving to put in practice what he resolves upon:
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for Gods word works in a regenerate man, not only a feare to displease God,
for God's word works in a regenerate man, not only a Fear to displease God,
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but a care for time to come to practise all possible obedience, in the whole course of his life and conversation.
but a care for time to come to practise all possible Obedience, in the Whole course of his life and Conversation.
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And so much for chat point.
And so much for chat point.
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But now, who were these that trembled at Gods word? some expositors suppose they were such as had been ingaged in the forementioned sinne,
But now, who were these that trembled At God's word? Some expositors suppose they were such as had been engaged in the forementioned sin,
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and hearing Gods word, were smitten with feare, because of the strange wives which they had maried:
and hearing God's word, were smitten with Fear, Because of the strange wives which they had married:
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and if so, they were fit men to advise others who had committed the same sinne,
and if so, they were fit men to Advice Others who had committed the same sin,
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but had not repented of it: and the truth is, which shall be my observation,
but had not repented of it: and the truth is, which shall be my observation,
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A man that hath been exercised with the terrours of God, Doctr. such a man is most fit to advise and counsell others. A man that hath been exercised with the terrors of God, Doctrine such a man is most fit to Advice and counsel Others.
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Moses was a man that was exercised with the terrours of God, not onely when hee saw the bush to burne and not consume, but when the angell of God met him, and would have slaine him:
Moses was a man that was exercised with the terrors of God, not only when he saw the bush to burn and not consume, but when the angel of God met him, and would have slain him:
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and this did coapt and fit him, to speake comfortably to others that were in distresse. In the 51 Psal. 12.13. David begs of God to restore to him the joy of his salvation:
and this did coapt and fit him, to speak comfortably to Others that were in distress. In the 51 Psalm 12.13. David begs of God to restore to him the joy of his salvation:
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and what then? then will I teach transgresours thy wayes, and sinners shall be converted unto thee. In the Luke 22.31.32. our blessed Lord saith to Peter; Simon, Simon, Satan hath desired to have you, that he may winnow you as wheat:
and what then? then will I teach transgresours thy ways, and Sinners shall be converted unto thee. In the Lycia 22.31.32. our blessed Lord Says to Peter; Simon, Simon, Satan hath desired to have you, that he may winnow you as wheat:
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but I have prayed for thee that thy faith faile not, and when thou art converted, strengthen thy brethren.
but I have prayed for thee that thy faith fail not, and when thou art converted, strengthen thy brothers.
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Feter had had experience of Gods mercy to him, and what man more fit than he to comfort others in distresse? and St. Paul saith, 2 Cor. 5.11. Knowing therefore the terrour of the Lord, we perswade men. Fetor had had experience of God's mercy to him, and what man more fit than he to Comfort Others in distress? and Saint Paul Says, 2 Cor. 5.11. Knowing Therefore the terror of the Lord, we persuade men.
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I know he especially aimes there at the last judgement;
I know he especially aims there At the last judgement;
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but yet I am perswaded thar withall he meant that hee was most fit to advise them who had been exercised with the terrours of God.
but yet I am persuaded thar withal he meant that he was most fit to Advice them who had been exercised with the terrors of God.
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As for example, we believe him that hath been in the same case with us, before we will believe any other.
As for Exampl, we believe him that hath been in the same case with us, before we will believe any other.
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It was well said by one, that one thing among the rest that makes a good preacher, is temptation:
It was well said by one, that one thing among the rest that makes a good preacher, is temptation:
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such a man as hath been tossed in chese billowes, is most fit to advise and comfort others.
such a man as hath been tossed in cheese billows, is most fit to Advice and Comfort Others.
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A man that knows a Countrey by the Map, may be able to speak something of it,
A man that knows a Country by the Map, may be able to speak something of it,
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but it is nothing in comparison of what a Traveller can say, which hath been there:
but it is nothing in comparison of what a Traveller can say, which hath been there:
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so a man that hath never felt the terrours of God, may be able in part to advise and comfort those in such distresses;
so a man that hath never felt the terrors of God, may be able in part to Advice and Comfort those in such Distresses;
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but not like him that hath been exercised with the same terrour.
but not like him that hath been exercised with the same terror.
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Let it teach those that be tearchers of others, to lay things to their own hearts,
Let it teach those that be teachers of Others, to lay things to their own hearts,
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and to make triall of them there, before they preseribe them to others ▪ Wilt thou teach the people how to conquer such a lust? Hast thou made triall of it thy selfe? If thou hast, thou maist safely commend it to thy hearers:
and to make trial of them there, before they preseribe them to Others ▪ Wilt thou teach the people how to conquer such a lust? Hast thou made trial of it thy self? If thou hast, thou Mayest safely commend it to thy hearers:
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And you that be people, if a man shall come unto you, (suppose hee be your brother ▪ and say, It was once with mee,
And you that be people, if a man shall come unto you, (suppose he be your brother ▪ and say, It was once with me,
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as it is with you ▪ I was thus and thus wicked; but it pleased God after a while, to bring mee to see my miserable condition,
as it is with you ▪ I was thus and thus wicked; but it pleased God After a while, to bring me to see my miserable condition,
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and to draw me out of the Devills snare, therefore learne by mee;
and to draw me out of the Devils snare, Therefore Learn by me;
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be perswaded by mee, to leave such and such courses, give not your self up to the service of sinne,
be persuaded by me, to leave such and such courses, give not your self up to the service of sin,
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for I tell you out of experience, sinne was never so sweet in the temptation and commission,
for I tell you out of experience, sin was never so sweet in the temptation and commission,
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as it will prove bitter in the conclusion:
as it will prove bitter in the conclusion:
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now that man that hath thus trembled at Gods Word, it is good to hear him,
now that man that hath thus trembled At God's Word, it is good to hear him,
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for none more fit to advise thee, then such a one.
for none more fit to Advice thee, then such a one.
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But I goe another way, and think, that by those who trembled at Gods Word, is meant such as had not been ingaged in that common abomination, of marrying strange wives; and if so.
But I go Another Way, and think, that by those who trembled At God's Word, is meant such as had not been engaged in that Common abomination, of marrying strange wives; and if so.
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I cannot but note thus much: When the times are most wicked, God reserves some to himselfe.
I cannot but note thus much: When the times Are most wicked, God reserves Some to himself.
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This wee see in the old World;
This we see in the old World;
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when God brought the Deluge to destroy it, hee reserved a Noah to himselfe, who was a holy man:
when God brought the Deluge to destroy it, he reserved a Noah to himself, who was a holy man:
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so when Sodom was destroyed, God had his Lot, and to him he shewed mercy:
so when Sodom was destroyed, God had his Lot, and to him he showed mercy:
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and though Israel was very rebellious in the Wildernesse, yet God had a Caleb and Joshuah, whose hearts were upright:
and though Israel was very rebellious in the Wilderness, yet God had a Caleb and Joshua, whose hearts were upright:
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and God himself tells Elijah (when he knew of none that served God besides himself) that hee had reserved Seven thousand to himselfe in Israel, which had not bowed their knee to Baal:
and God himself tells Elijah (when he knew of none that served God beside himself) that he had reserved Seven thousand to himself in Israel, which had not bowed their knee to Baal:
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and though all men, for the most part, bowed to Nebuchadnezzars Image, yet the Three Children chose to die, rather then they would fall downe to that Idoll: and in Ezek. 9.4. though the generality of men was wicked, yet some were found, Who mourned for the abominations of the Land:
and though all men, for the most part, bowed to Nebuchadnezar's Image, yet the Three Children chosen to die, rather then they would fallen down to that Idol: and in Ezekiel 9.4. though the generality of men was wicked, yet Some were found, Who mourned for the abominations of the Land:
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and in the time while our Saviour converst with men, though the times were depraved, yet God had his number;
and in the time while our Saviour conversed with men, though the times were depraved, yet God had his number;
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as Hannah, Simeon, Mary Magdalene, &c. And for Rome, that cage of uncleane Birds, I perswade my self, that in that heape of Chaffe, God hath some good Corne.
as Hannah, Simeon, Marry Magdalene, etc. And for Room, that cage of unclean Birds, I persuade my self, that in that heap of Chaff, God hath Some good Corn.
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Saint Paul salutes the Saints that were in Neroes house, we all know what Nero was;
Saint Paul salutes the Saints that were in Neros house, we all know what Nero was;
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he was the monster of Mankinde for his wickednesse; yet in his Court, God hath his followers.
he was the monster of Mankind for his wickedness; yet in his Court, God hath his followers.
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God hath his in all times, in these times wherein wee live, though they be very wicked,
God hath his in all times, in these times wherein we live, though they be very wicked,
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yet God hath some that belong to him:
yet God hath Some that belong to him:
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though there be a great number that make no conscience of an Oath, yet there be many that feare to swear;
though there be a great number that make no conscience of an Oath, yet there be many that Fear to swear;
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though some be excessive, yet there be others that detest that sinne:
though Some be excessive, yet there be Others that detest that sin:
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though there be many covetous persons, yet there be others who be mercifully minded, and distribute to the necessities of the Saints:
though there be many covetous Persons, yet there be Others who be mercifully minded, and distribute to the necessities of the Saints:
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and though very many be profane, yet God be thanked, there be those that will not. run with them to the same excesse of ryot.
and though very many be profane, yet God be thanked, there be those that will not. run with them to the same excess of riot.
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It is to take away the common excuse of the men in the world, who thinke they may take a liberty to sin,
It is to take away the Common excuse of the men in the world, who think they may take a liberty to since,
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because they see most men follow that fashion:
Because they see most men follow that fashion:
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it was not so with these in our text, for they abstain'd from those abominations, in which most among them were ingaged:
it was not so with these in our text, for they abstained from those abominations, in which most among them were engaged:
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S. Peters exhortation to the Jews, Acts. 2.40. is, Save yourselves from this untoward generation. and S. Paul saith, Redeeme the time, because the dayes ara evill, Ephes. 5.16.
S. Peter's exhortation to the jews, Acts. 2.40. is, Save yourselves from this untoward generation. and S. Paul Says, redeem the time, Because the days ara evil, Ephesians 5.16.
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Shall we say, that because the disease is epidemicall, therefore we may run our selves into the infection? we will not reason thus in regard of our bodies,
Shall we say, that Because the disease is epidemical, Therefore we may run our selves into the infection? we will not reason thus in regard of our bodies,
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and dare any man be so desperate as to reason thus in regard of fin, which is the bane of the soule? Besides, it is not the place that makes thee bad,
and Dare any man be so desperate as to reason thus in regard of fin, which is the bane of the soul? Beside, it is not the place that makes thee bad,
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but it is thy wicked heart, that is a cage full of uncleane birds, from thence proceeds all villany:
but it is thy wicked heart, that is a cage full of unclean Birds, from thence proceeds all villainy:
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and if thou have an ill heart, thou wilt be wicked in the most holy place:
and if thou have an ill heart, thou wilt be wicked in the most holy place:
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it is said of some, Isay 26.10. that in the land of uprightnesse they did unjustly:
it is said of Some, Saiah 26.10. that in the land of uprightness they did unjustly:
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Thus the Angels fell in heaven, our first parents in paradise, and Judas in Christs colledge.
Thus the Angels fell in heaven, our First Parents in paradise, and Judas in Christ college.
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Secondly, let us labour to keep our selves from the corruptions of the times; when all others doe that which is evill, doe it not then;
Secondly, let us labour to keep our selves from the corruptions of the times; when all Others do that which is evil, do it not then;
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and that thou maist doe so; remember these things:
and that thou Mayest do so; Remember these things:
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First, David makes it a blessed thing not to walk in the way of sinners, Psalme 1.1.
First, David makes it a blessed thing not to walk in the Way of Sinners, Psalm 1.1.
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And certainely there is no greater ground of comfort either in life or death.
And Certainly there is no greater ground of Comfort either in life or death.
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Secondly, the purity of a mans Religion stands in this, to keep himselfe unspotted of the World, James 1.27.
Secondly, the purity of a men Religion Stands in this, to keep himself unspotted of the World, James 1.27.
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Thirdly, remember for what end Christ dyed, hee gave himselfe for our sinnes, That hee might deliver us from this present evill world, Gal. 1.4. Gal. 1.4.
Thirdly, Remember for what end christ died, he gave himself for our Sins, That he might deliver us from this present evil world, Gal. 1.4. Gal. 1.4.
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O blessed Saviour, was this the end for which thou didst shed thy precious bloud? and shall they for whom it was shed, set no more by it? a conscionable man will say, Did my Blessed Lord redeeme mee to bee holy,
O blessed Saviour, was this the end for which thou didst shed thy precious blood? and shall they for whom it was shed, Set no more by it? a conscionable man will say, Did my Blessed Lord Redeem me to be holy,
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and shall I take licence to sinne against him? no, I will not: for if I doe, in so doing, I sinne against the end of my Redemption.
and shall I take licence to sin against him? no, I will not: for if I do, in so doing, I sin against the end of my Redemption.
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Fourthly, I would have a man to consider what a glory it is to God,
Fourthly, I would have a man to Consider what a glory it is to God,
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when hee is good amidst a froward generation: to bee as the fish which retaines its freshnesse in the salt Sea:
when he is good amid a froward generation: to be as the Fish which retains its freshness in the salt Sea:
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and to come into the High Priests Hall, and neither to bee burnt by the fire, nor blackt by the smoak;
and to come into the High Priests Hall, and neither to be burned by the fire, nor blacked by the smoke;
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this makes much for the glory of God.
this makes much for the glory of God.
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Fiftly, marke what a confusion it is to Satan, when a man goes on in a good way, where most men goe wrong;
Fifty, mark what a confusion it is to Satan, when a man Goes on in a good Way, where most men go wrong;
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the Devill was more confounded in one Job, than in all the men of the East besides.
the devil was more confounded in one Job, than in all the men of the East beside.
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Lastly, if wee sort our selves with the sinners of the time, wee hinder the conversion of the World:
Lastly, if we sort our selves with the Sinners of the time, we hinder the conversion of the World:
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whereas, when a man shall shunne such a wicked mans company, hee will begin to say with himselfe,
whereas, when a man shall shun such a wicked men company, he will begin to say with himself,
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Surely such a man sees something amisse in mee, which makes him refraine my societie; and by this meanes hee may bee reclaimed.
Surely such a man sees something amiss in me, which makes him refrain my society; and by this means he may be reclaimed.
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Therefore sort not your selves with these Korah's, but depart from their Tents. A second thing I note from that clause is this;
Therefore sort not your selves with these Korah's, but depart from their Tents. A second thing I note from that clause is this;
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may some man say, what was the cause that these men abstain'd from such abominations as others committed? I answer, their trembling at Gods word was the ground of it:
may Some man say, what was the cause that these men abstained from such abominations as Others committed? I answer, their trembling At God's word was the ground of it:
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from whence I note this short observation; The feare of God is the restraint of all sinne. This is proved sufficiently. Proverbs 16.6. By the feare of God men depart from evill.
from whence I note this short observation; The Fear of God is the restraint of all sin. This is proved sufficiently. Proverbs 16.6. By the Fear of God men depart from evil.
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Mark it in some instances, What was the reason that Joseph refused to fulfill his Mistresse her unchaste request? but because the feare of God swayed him.
Mark it in Some instances, What was the reason that Joseph refused to fulfil his Mistress her unchaste request? but Because the Fear of God swayed him.
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And it is faid of Job, that hee feared God and eschewed evill. Marke, the feare of God made him eschew evill.
And it is faid of Job, that he feared God and Eschewed evil. Mark, the Fear of God made him eschew evil.
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This was that which kept David from killing Saul, when hee had him in his power:
This was that which kept David from killing Saul, when he had him in his power:
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and to this hee exhorts others, Psalme 4.4. where hee saith, Stand in awe and sinne not.
and to this he exhorts Others, Psalm 4.4. where he Says, Stand in awe and sin not.
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And this so swayed in the three Children, that they durst not bow down to Nebuch adnezzars Image:
And this so swayed in the three Children, that they durst not bow down to Nebuch adnezzars Image:
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the feare of God wrought in them to make them obey God rather than man.
the Fear of God wrought in them to make them obey God rather than man.
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Would any man know the reason why sinne reignes so much in the world as it doth? it is because there is no feare of God before mens eyes.
Would any man know the reason why sin reigns so much in the world as it does? it is Because there is no Fear of God before men's eyes.
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What saith the Psalmist, Psalme 36.1. The transgression of the wicked man saith within my heart, that there is no feare of God before his eyes.
What Says the Psalmist, Psalm 36.1. The Transgression of the wicked man Says within my heart, that there is no Fear of God before his eyes.
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And Saint Paul having dissected the sinner, and ript him up to the bottome, Romans Chapt. 3. Verse 18. hee gives this as the reason of all the enormities there spoken of, Non est timor Dei coram oculis corum, There is no feare of God before his eyes.
And Saint Paul having dissected the sinner, and ripped him up to the bottom, Romans Chapter 3. Verse 18. he gives this as the reason of all the enormities there spoken of, Non est timor Dei coram oculis corum, There is no Fear of God before his eyes.
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When Abraham came to Abimelechs Court, and to save his life said, his wife was his sister:
When Abraham Come to Abimelechs Court, and to save his life said, his wife was his sister:
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the truth of the matter comming to Abimelechs hearing, hee askes him why hee had dealt so with, him? Saith Abraham, I thought the feare of God was not in this place:
the truth of the matter coming to Abimelechs hearing, he asks him why he had dealt so with, him? Says Abraham, I Thought the Fear of God was not in this place:
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See, he did conclude ▪ that there might bee Adulterie and murther there, because they wanted the feare of GOD.
See, he did conclude ▪ that there might be Adultery and murder there, Because they wanted the Fear of GOD.
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The feare of GOD is, Janitor animae, The Porter of the soule, it stands Sentinell, and will tell of dangers that bee approaching;
The Fear of GOD is, Janitor Spirits, The Porter of the soul, it Stands Sentinel, and will tell of dangers that be approaching;
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but if that be removed, then the heart becomes a cage of uncleane Birds; and such a man will not stick at any sin.
but if that be removed, then the heart becomes a cage of unclean Birds; and such a man will not stick At any since.
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Therefore I wonder not, that the unjust Judge did refuse to doe the poore woman justice;
Therefore I wonder not, that the unjust Judge did refuse to do the poor woman Justice;
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for it is said, Hee feared neither GOD nor Man. Wouldest thou then bee kept from offending GOD? above all thy getting, get the fear of GOD;
for it is said, He feared neither GOD nor Man. Wouldst thou then be kept from offending GOD? above all thy getting, get the Fear of GOD;
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which if once thou hast, thou shalt bee kept from committing those sinnes which else thou wilt runne into every day.
which if once thou hast, thou shalt be kept from committing those Sins which Else thou wilt run into every day.
r-crq cs a-acp pns21 vh2, pns21 vm2 vbi vvn p-acp vvg d n2 r-crq av pns21 vm2 vvi p-acp d n1.
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Thirdly, these that take upon them to advise the rest, were such as were not guilty of the same sinne, and the truth is;
Thirdly, these that take upon them to Advice the rest, were such as were not guilty of the same sin, and the truth is;
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That man is most fit to advise others, Doctr. who is not ingaged in the same transgression. That man is most fit to Advice Others, Doctrine who is not engaged in the same Transgression.
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The hand that must wash a thing cleane, except it bee cleane, will but adde to its pollution:
The hand that must wash a thing clean, except it be clean, will but add to its pollution:
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if it be not thus, men will turne upon him that usurps this Office, and say, Medice cura teipsum, Physitian heale thy selfe;
if it be not thus, men will turn upon him that usurps this Office, and say, Medice Cure teipsum, physician heal thy self;
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and, first pull the Beame out of thine owne eye, and then thou shalt see clearely to cast out the Meat out of thy brothers eye:
and, First pull the Beam out of thine own eye, and then thou shalt see clearly to cast out the Meat out of thy Brother's eye:
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Nay it will bee said to such a one as our Saviour said to the Pharisees, You lay heavie burthens on others,
Nay it will be said to such a one as our Saviour said to the Pharisees, You lay heavy burdens on Others,
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but will not touch them with one of your fingers. but will not touch them with one of your fingers.
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When therefore wee take upon us to reprove others, let us be sure wee be innocent of that for which wee reprove them,
When Therefore we take upon us to reprove Others, let us be sure we be innocent of that for which we reprove them,
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and that is the way to be successefull. The last clause is; [ And let it be done according to the Law. ]
and that is the Way to be successful. The last clause is; [ And let it be done according to the Law. ]
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What Law? The Law of GOD; they intend a Humiliation, and they will have it according to the Law of GOD:
What Law? The Law of GOD; they intend a Humiliation, and they will have it according to the Law of GOD:
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Heere I cannot but observe the ingenuity of these People, they are not onely carefull for the matter,
Here I cannot but observe the ingenuity of these People, they Are not only careful for the matter,
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but the manner of their Humiliation, it must be according to GODS owne prescription.
but the manner of their Humiliation, it must be according to GOD'S own prescription.
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Cain offered sacrifice as well as Abel, he failed not in the matter, but in the manner;Cain offered sacrifice as well as Abel, he failed not in the matter, but in the manner;
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therefore God had no regard neither to him nor to his offering. So Herod heard Jobn Baptist gladly, and went beyond many professours in these dayes;
Therefore God had no regard neither to him nor to his offering. So Herod herd John Baptist gladly, and went beyond many professors in these days;
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but yet, because hee failed in the manner, it being not according to the Law, therefore God rejected him.
but yet, Because he failed in the manner, it being not according to the Law, Therefore God rejected him.
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And the ground of this, is that old rule of Luther, God loves Adverbs better then Adjectives, he lookes not so much to the factum, the doing of a thing,
And the ground of this, is that old Rule of Luther, God loves Adverbs better then Adjectives, he looks not so much to the factum, the doing of a thing,
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as to the bene factum, that it be well done, that is, that it be done according to the law.
as to the bene factum, that it be well done, that is, that it be done according to the law.
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Let me advise you, and my self to this necessary duty;
Let me Advice you, and my self to this necessary duty;
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let us not onely looke to the matter, but the manner how wee doe things in Gods service:
let us not only look to the matter, but the manner how we do things in God's service:
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I am verily perswaded, that at the day of Iudgement, as many shall be condemned for doing things in a wrong manner,
I am verily persuaded, that At the day of Judgement, as many shall be condemned for doing things in a wrong manner,
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as for not doing them at al: as many for bad hearing, as for not hearing Gods word;
as for not doing them At all: as many for bad hearing, as for not hearing God's word;
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as many for careles praying, as for not praying; as many for unworthy receiving, as for not receiving the Sacrament at all.
as many for careless praying, as for not praying; as many for unworthy receiving, as for not receiving the Sacrament At all.
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What saith God for hearing? Hee commands the matter, but withall the manner, which must be with Reverence and Attention, together with a purpose to Practise what wee heare. So for Prayer:
What Says God for hearing? He commands the matter, but withal the manner, which must be with reverence and Attention, together with a purpose to Practise what we hear. So for Prayer:
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God not onely commands us to Pray; but he prescribes the manner how; wee must pray Fervently, Faithfully, and Constantly.
God not only commands us to Pray; but he prescribes the manner how; we must pray Fervently, Faithfully, and Constantly.
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Look wee to both these, to the matter, to the manner of Gods Worship;
Look we to both these, to the matter, to the manner of God's Worship;
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else God will fay to us, as hee saith to the Jewes of Fasting, Isaiah 58.5. Else God will faith to us, as he Says to the Jews of Fasting, Isaiah 58.5.
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Is this the Hearing, the Praying, the Receiving which I have chosen? is this the giving of Almes that I have commanded, to blow a trumpet when yee give it,
Is this the Hearing, the Praying, the Receiving which I have chosen? is this the giving of Alms that I have commanded, to blow a trumpet when ye give it,
vbz d dt n-vvg, dt vvg, dt vvg r-crq pns11 vhb vvn? vbz d dt vvg pp-f n2 cst pns11 vhb vvn, pc-acp vvi dt n1 c-crq pn22 vvb pn31,
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as if yee were affraid to trust God without a Witnesse? God lookes that wee should be right in the manner,
as if ye were afraid to trust God without a Witness? God looks that we should be right in the manner,
c-acp cs pn22 vbdr j pc-acp vvi np1 p-acp dt n1? np1 vvz cst pns12 vmd vbi j-jn p-acp dt n1,
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as well as in the matter of his Worship, for he will not be pleased with opus operatum, the thing done, which though it be the Papists Latine, yet it is bad Divinity:
as well as in the matter of his Worship, for he will not be pleased with opus operatum, the thing done, which though it be the Papists Latin, yet it is bad Divinity:
c-acp av c-acp p-acp dt n1 pp-f po31 n1, c-acp pns31 vmb xx vbi vvn p-acp fw-la fw-la, dt n1 vdn, r-crq cs pn31 vbb dt njp2 jp, av pn31 vbz j n1:
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God is, Deus Cordis, non corticis, the God of the heart, not of the barke;
God is, Deus Cordis, non corticis, the God of the heart, not of the bark;
np1 vbz, fw-la fw-la, fw-la fw-la, dt n1 pp-f dt n1, xx pp-f dt n1;
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he hath respect to the manner how a thing is done, as well as that it be done;
he hath respect to the manner how a thing is done, as well as that it be done;
pns31 vhz n1 p-acp dt n1 c-crq dt n1 vbz vdn, c-acp av c-acp cst pn31 vbb vdn;
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and if wee doe not persorme his service with a heart full of sincerity, wee had as good cut off a Dogges neck.
and if we do not persorme his service with a heart full of sincerity, we had as good Cut off a Dogs neck.
cc cs pns12 vdb xx vvb po31 n1 p-acp dt n1 j pp-f n1, pns12 vhd p-acp j vvn a-acp dt ng1 n1.
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I presse this the more, because most of the Religion of this land is formality;
I press this the more, Because most of the Religion of this land is formality;
pns11 vvb d dt av-dc, c-acp av-ds pp-f dt n1 pp-f d n1 vbz n1;
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men come to Church, give Almes, and receive the Sacrament, I can testifie with them, that they are not defective in the matter,
men come to Church, give Alms, and receive the Sacrament, I can testify with them, that they Are not defective in the matter,
n2 vvb p-acp n1, vvb n2, cc vvi dt n1, pns11 vmb vvi p-acp pno32, cst pns32 vbr xx j p-acp dt n1,
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but they exceedingly faile in the manner of GODS Worship, for they doe not things according to the Law. FINIS.
but they exceedingly fail in the manner of GOD'S Worship, for they do not things according to the Law. FINIS.
cc-acp pns32 av-vvg vvi p-acp dt n1 pp-f npg1 n1, c-acp pns32 vdb xx n2 p-acp p-acp dt n1. fw-la.
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