Foure learned and godly treatises viz. The carnall hypocrite. The churches deliverances. The deceitfulnesse of sinne. The benefit of afflictions. By T.H.
IF you cast your eies into the first Words of the Chapter, in the first verse, you shall find the holy Apostle writing to Timothy his Sonne and Scholler, doth by way of Prophecy,
IF you cast your eyes into the First Words of the Chapter, in the First verse, you shall find the holy Apostle writing to Timothy his Son and Scholar, does by Way of Prophecy,
and also annexeth the great danger in the 3, 4, 5. verses, he makes up as it were a Catalogue of those corruptions, that should harbour in their hearts,
and also annexeth the great danger in the 3, 4, 5. Verses, he makes up as it were a Catalogue of those corruptions, that should harbour in their hearts,
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In the 1. v. perilous dayes shall come, the reason of the trouble, and the ground of the misery, that the Spirit hath foretold, shall befall and be brought upon the world, it shall not be in regard of the punishment inflicted,
In the 1. v. perilous days shall come, the reason of the trouble, and the ground of the misery, that the Spirit hath foretold, shall befall and be brought upon the world, it shall not be in regard of the punishment inflicted,
but the roote of all ruine lyeth within our selves, Iere. 2.19. Here is the evill, here is the venome of all afflictions, and the gall of all troubles, that we have forsaken the Lord, that his feare is not within our hearts, 2 Chron. 15.5. They were without blessings, because without God.
but the root of all ruin lies within our selves, Jeremiah 2.19. Here is the evil, Here is the venom of all afflictions, and the Gall of all Troubles, that we have forsaken the Lord, that his Fear is not within our hearts, 2 Chronicles 15.5. They were without blessings, Because without God.
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Instruction to teach us, how to procure comfort to our owne soules & to recover our Country & times out of those dangers that are threatned against us, its not meanes,
Instruction to teach us, how to procure Comfort to our own Souls & to recover our Country & times out of those dangers that Are threatened against us, its not means,
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what then? what should we have got by it, marke then what followeth, thy righteousnesse had beene as a river, O why might it not be our wish too, that we that enjoy peace and plenty under our Soveraigne, may have the same still continued to us, still harken to God,
what then? what should we have god by it, mark then what follows, thy righteousness had been as a river, Oh why might it not be our wish too, that we that enjoy peace and plenty under our Sovereign, may have the same still continued to us, still harken to God,
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Secondly, what the carriage of the Saints should be toward these, they should turne away, because they turne away from God, and the power of godlinesse.
Secondly, what the carriage of the Saints should be towards these, they should turn away, Because they turn away from God, and the power of godliness.
First, the Hipocrite what he doth, he is onely the picture of godlinesse, as Machivel that cursed polititian speakes, hee would have a man to take up the name of vertue,
First, the Hypocrite what he does, he is only the picture of godliness, as Machiavellian that cursed politician speaks, he would have a man to take up the name of virtue,
First, this word Godlinesse implyeth two things, first, the doctrine of Religion, which by the Apostles is called the doctrine according to godlinesse, secondly, that implyeth that gracious frame of spirit, whereby the heart is disposed and the soule of a Christian is fitted to expresse some gratious worke outwardly.
First, this word Godliness Implies two things, First, the Doctrine of Religion, which by the Apostles is called the Doctrine according to godliness, secondly, that Implies that gracious frame of Spirit, whereby the heart is disposed and the soul of a Christian is fitted to express Some gracious work outwardly.
though he hath not the like disposition of minde, so in this case a carnall Hipocrite may have the guise and portraiture or the outward profession of a childe of God, that what a holy heart doth expresse outwardly, hee may expresse outwardly.
though he hath not the like disposition of mind, so in this case a carnal Hypocrite may have the guise and portraiture or the outward profession of a child of God, that what a holy heart does express outwardly, he may express outwardly.
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and plucke his roabes from his backe, hee appeares in his owne likenesse, so it is here, a carnall Hipocrite, a cursed dissembler is like a stage player, he takes upon him the person and profession of a godly, humble, lowly man,
and pluck his robes from his back, he appears in his own likeness, so it is Here, a carnal Hypocrite, a cursed dissembler is like a stage player, he Takes upon him the person and profession of a godly, humble, lowly man,
and his body drops into the grave, and his soule goes to hell, then it appeares that he had not the power of g•dlines, he was onely a stage-player, a stage professour.
and his body drops into the grave, and his soul Goes to hell, then it appears that he had not the power of g•dlines, he was only a stage-player, a stage professor.
so many hipocrites, though they have the guise of holinesse, and the forme of godlinesse, yet there is no soundnesse, there is nothing but dissimulation within: Hence note this:
so many Hypocrites, though they have the guise of holiness, and the Form of godliness, yet there is no soundness, there is nothing but dissimulation within: Hence note this:
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and it doth not keepe close, but appeares and discovers it selfe, in a holy conversation outwardly. Psal. 45.13. The Text saith, The Kings daughter, and that is not all, but her cloathing is of gold.
and it does not keep close, but appears and discovers it self, in a holy Conversation outwardly. Psalm 45.13. The Text Says, The Kings daughter, and that is not all, but her clothing is of gold.
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and what is their rayment outwardly? it is of gold, they have golden speeches, golden conversations, not durty filthy conversation as the wicked h•ve, Act. 4.20. See how prevalent grace is, where it is, it was also the resolution of the Apostle, 2 Cor. 4.13.
and what is their raiment outwardly? it is of gold, they have golden Speeches, golden conversations, not dirty filthy Conversation as the wicked h•ve, Act. 4.20. See how prevalent grace is, where it is, it was also the resolution of the Apostle, 2 Cor. 4.13.
So if there be the sap of godlinesse and holinesse, and meekenesse, and patience in a mans spirit, it will appeare in the blossome and fruites, in good speeches actions, and an holy conversation.
So if there be the sap of godliness and holiness, and meekness, and patience in a men Spirit, it will appear in the blossom and fruits, in good Speeches actions, and an holy Conversation.
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but it will make a comely, decent proportionable Christian, that is foure square in all good duties at all good duties, at all times, in all places, upon every occasion.
but it will make a comely, decent proportionable Christian, that is foure square in all good duties At all good duties, At all times, in all places, upon every occasion.
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From the power of grace, where ever it is imprinted upon any soule, it will breake through and make way for it selfe, what ever maketh opposition against it. Mat. 6.22.
From the power of grace, where ever it is imprinted upon any soul, it will break through and make Way for it self, what ever makes opposition against it. Mathew 6.22.
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so that though there be many corruptions, much deadnesse and untowardnesse, yet if this gratious worke be there, it will vomit out all, it will fling out those dead bodies,
so that though there be many corruptions, much deadness and untowardness, yet if this gracious work be there, it will vomit out all, it will fling out those dead bodies,
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The good man was among a company of mockegods, that were flowting and gibing, and now saith he, I burned and spake with my tongue, as who should say, the grace of God was so powerfull, that he could hold no longer, he could beare no more, but spake with his tongue.
The good man was among a company of mockegods, that were flouting and gibing, and now Says he, I burned and spoke with my tongue, as who should say, the grace of God was so powerful, that he could hold no longer, he could bear no more, but spoke with his tongue.
and glorifie God, the second end, why God gives grace, that we may be a meanes to draw others on in the same way, wherein God hath inabled us to walke, 2 King. 7.9. There they say, Wee doe not well, this day is a day of glad tidings, come therefore let us tell it to the Kings houshold:
and Glorify God, the second end, why God gives grace, that we may be a means to draw Others on in the same Way, wherein God hath enabled us to walk, 2 King. 7.9. There they say, we do not well, this day is a day of glad tidings, come Therefore let us tell it to the Kings household:
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and shewes mercy to his soule, and pardon his sins, then he thinkes sure I doe not well, that I doe not tell it to my fellow servants, that they may love grace and embrace it,
and shows mercy to his soul, and pardon his Sins, then he thinks sure I do not well, that I do not tell it to my fellow Servants, that they may love grace and embrace it,
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Instruction that it is not a fault for any man to shew himselfe forward in a holy course and holy conversation, know it is no fault to expresse that grace which God hath bestowed upon thee.
Instruction that it is not a fault for any man to show himself forward in a holy course and holy Conversation, know it is no fault to express that grace which God hath bestowed upon thee.
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I speake this the rather by reason of the cavils of a company of carnall persons, that cast reproaches upon this course, ah say they, they can make a shew,
I speak this the rather by reason of the cavils of a company of carnal Persons, that cast Reproaches upon this course, ah say they, they can make a show,
But what heart is thine in the meane time, that cannot indure so much as the shew of godlinesse, it shewes a heart marveilous violent against God, a heart marveilous Satanicall, he that loves his father, will love the picture of his father,
But what heart is thine in the mean time, that cannot endure so much as the show of godliness, it shows a heart marvelous violent against God, a heart marvelous Satanical, he that loves his father, will love the picture of his father,
but he hath as good a heart to God ward, be not deceived, God is not mocked, this is an idle conceit, of thine owne carving and coyning, a thing that the Saints of God never found, a thing that the Scriptures never revealed, no, no,
but he hath as good a heart to God ward, be not deceived, God is not mocked, this is an idle conceit, of thine own carving and coining, a thing that the Saints of God never found, a thing that the Scriptures never revealed, no, no,
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Out of the abundance of the heart, &c. if thy eye, thy tongue and thy life bee naught, what a vile heart hast thou then, there is the puddle of all abomination and prophanenesse from within,
Out of the abundance of the heart, etc. if thy eye, thy tongue and thy life be nought, what a vile heart hast thou then, there is the puddle of all abomination and profaneness from within,
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Wisedome I dare not stile it, but that the Scripture speaketh of a wisedome that is not from above, that is carnall, sensuall and divelish wisedom, wch the Word requires not, the Word warrants not.
Wisdom I Dare not style it, but that the Scripture speaks of a Wisdom that is not from above, that is carnal, sensual and devilish Wisdom, which the Word requires not, the Word warrants not.
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but you would have them to learne their trade also, you are bound prentise to the trade of holinesse, you professe your selves to be schollers in the schoole of the Lord Iesus Christ,
but you would have them to Learn their trade also, you Are bound prentice to the trade of holiness, you profess your selves to be Scholars in the school of the Lord Iesus christ,
therefore let us expresse something wee have learned, let us shew something wee have gained, shew some workemanship as the Apostle calls it, Ephe. 2.10. I would have every Christian man expresse the workemanship of the Lord, that is, I would have him expresse such holy graces in his cou•se and conversation, that all the world should finde no flaw, that when the wicked shall say, what have you done with your grace, are you a professour and pray, reade and heare Sermons;
Therefore let us express something we have learned, let us show something we have gained, show Some workmanship as the Apostle calls it, Ephes 2.10. I would have every Christian man express the workmanship of the Lord, that is, I would have him express such holy graces in his cou•se and Conversation, that all the world should find no flaw, that when the wicked shall say, what have you done with your grace, Are you a professor and prey, read and hear Sermons;
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now let a Christian put the word to silence, I am more able to suffer persecution then thou art to thinke of it I am more able to beare trouble then thou to heare of troubles, Heb. 10.34.
now let a Christian put the word to silence, I am more able to suffer persecution then thou art to think of it I am more able to bear trouble then thou to hear of Troubles, Hebrew 10.34.
but now godlinesse sheweth it selfe, what serves grace and godlinesse for, but onely that wee should doe something for the glory of God more then you can.
but now godliness shows it self, what serves grace and godliness for, but only that we should do something for the glory of God more then you can.
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Aye but you will say, to mee this is the onely way for to make a company of proud professors in the world, this is the onely way to blow up a haughty heart, to make it shew it selfe to the world, which is nothing else but pride.
Aye but you will say, to me this is the only Way for to make a company of proud professors in the world, this is the only Way to blow up a haughty heart, to make it show it self to the world, which is nothing Else but pride.
First labour to lay downe all carnall excellency of thy parts and abilities, and of all outward respects that are in thee and God hath bestowed upon thee, lay downe all those in all thy service, that onely the power of the Lord Iesus may bee discovered to the view of the world, let grace be above all, make that knowne,
First labour to lay down all carnal excellency of thy parts and abilities, and of all outward respects that Are in thee and God hath bestowed upon thee, lay down all those in all thy service, that only the power of the Lord Iesus may be discovered to the view of the world, let grace be above all, make that known,
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Marke how carefull Paul is to knocke off his owne fingers, 1 Cor. 15. 10. but not I saith he he shrinks in and will take nothing to himselfe, it was not I,
Mark how careful Paul is to knock off his own fingers, 1 Cor. 15. 10. but not I Says he he shrinks in and will take nothing to himself, it was not I,
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I would have a Christian heart in reading, praying and professing to shew forth Christ, onely lye thou hid and beare up the Lord and his grace, that he onely may be presented to the view of the world.
I would have a Christian heart in reading, praying and professing to show forth christ, only lie thou hid and bear up the Lord and his grace, that he only may be presented to the view of the world.
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Secondly labour that others may acknowledge that worke of excellency, and that the excellency of that grace might be seene of others but not of our selves, Matth. 5.16.
Secondly labour that Others may acknowledge that work of excellency, and that the excellency of that grace might be seen of Others but not of our selves, Matthew 5.16.
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O that Christians would so walke and converse that the whole world might see what grace can doe? that men may say such a one by nature is marvelous chollericke,
O that Christians would so walk and converse that the Whole world might see what grace can do? that men may say such a one by nature is marvelous choleric,
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for wee are but friends to the Bridegroome, and all that wee have to doe is to wooe and winne the hearts of people, not to us but to the Lord Iesus, 1 Pet. 3. 1. I tell you a holy wife, that hath the worke of grace in her heart, shee may so behave herselfe to her husband, that hee may say, what doth the grace of God worke this? then sure I will love that word and that grace.
for we Are but Friends to the Bridegroom, and all that we have to do is to woo and win the hearts of people, not to us but to the Lord Iesus, 1 Pet. 3. 1. I tell you a holy wife, that hath the work of grace in her heart, she may so behave herself to her husband, that he may say, what does the grace of God work this? then sure I will love that word and that grace.
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if you have grace inwardly, shew it outwardly, and let all the world know what it is to have a gracious heart, let them that have no grace be proud, &c. but bee thou meeke, obedient,
if you have grace inwardly, show it outwardly, and let all the world know what it is to have a gracious heart, let them that have no grace be proud, etc. but be thou meek, obedient,
Carry home the point in hand, masters, servants, fathers and children, have you any goodnesse, let the world see it, let thy father see it if thou beest a child;
Carry home the point in hand, Masters, Servants, Father's and children, have you any Goodness, let the world see it, let thy father see it if thou Best a child;
let thy master perceive it if thou beest a servant, that the wicked of the world may not say, what are your professours, that you talke so much of, they are as proud and as peevish as others, they are as unjust as others;
let thy master perceive it if thou Best a servant, that the wicked of the world may not say, what Are your professors, that you talk so much of, they Are as proud and as peevish as Others, they Are as unjust as Others;
when the one will not owne the other, so Hypocrites deale with the vertue of grace & power of holinesse, they will by no meanes beare the authority of it;
when the one will not own the other, so Hypocrites deal with the virtue of grace & power of holiness, they will by no means bear the Authority of it;
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looke as it was with Peter in another case, hee denied Christ, as who should say, I would not owne him, I doe not belong to him, I owe no subjection to him, he hath no authority over mee:
look as it was with Peter in Another case, he denied christ, as who should say, I would not own him, I do not belong to him, I owe no subjection to him, he hath no Authority over me:
then you say, godlinesse hath nothing to doe with me, you will doe what seemes good in your owne eyes, you fling off the power of godlinesse and the authority of grace which should rule you. Hence observe,
then you say, godliness hath nothing to do with me, you will do what seems good in your own eyes, you fling off the power of godliness and the Authority of grace which should Rule you. Hence observe,
I see no necessity put upon a man, that a man must thus conforme his life to the rule of righteousnesse with the strictnesse that Ministers call for and require, this is to deny it in your judgements.
I see no necessity put upon a man, that a man must thus conform his life to the Rule of righteousness with the strictness that Ministers call for and require, this is to deny it in your Judgments.
and ordered, and disposed by the power of godlinesse, you will bee proud, and peevish, &c. and will walke in your owne wayes, let God say what hee will,
and ordered, and disposed by the power of godliness, you will be proud, and peevish, etc. and will walk in your own ways, let God say what he will,
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Thirdly, when we deny it in our practise, in our actions, for if a mans actions be naught, this is certaine his heart is naught, this rule will never deceive you,
Thirdly, when we deny it in our practice, in our actions, for if a men actions be nought, this is certain his heart is nought, this Rule will never deceive you,
Because godlinesse and the power of it where it comes is of a powerfull nature, of a commanding authority, it will subdue all those beloved corruptions, those prevailing lusts which wicked men so highly prize and are not content to part withall,
Because godliness and the power of it where it comes is of a powerful nature, of a commanding Authority, it will subdue all those Beloved corruptions, those prevailing Lustiest which wicked men so highly prize and Are not content to part withal,
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The Adulterer saith he must have his queanes, the power of godlinesse saith he shall not, the drunkard his companions, the power of godlinesse saith hee must not have them,
The Adulterer Says he must have his queans, the power of godliness Says he shall not, the drunkard his Sodales, the power of godliness Says he must not have them,
Take notice of this, the power of godlinesse requires a conformity of the whole man in speech, practise, course and behaviour, the power of godlinesse hath an universall jurisdiction,
Take notice of this, the power of godliness requires a conformity of the Whole man in speech, practice, course and behaviour, the power of godliness hath an universal jurisdiction,
and will rule in your tongue, in your course, in your apparrell, in your company, nay it requires besides, the heart and sinceritie thereof, and this is straight and difficult, therefore they deny it.
and will Rule in your tongue, in your course, in your apparel, in your company, nay it requires beside, the heart and sincerity thereof, and this is straight and difficult, Therefore they deny it.
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and with what evidence of life and salvation, Gal 6.4. as who should say, many men thinke themselves some body in the world, but they are nothing when they come to the triall, Rom 7.9.21.
and with what evidence of life and salvation, Gall 6.4. as who should say, many men think themselves Some body in the world, but they Are nothing when they come to the trial, Rom 7.9.21.
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Outward hypocrites can lie, cheate, sweare and be drunke for company, and goe away and never bee troubled, they say, they will repent and hope God will pardon them, &c. but the power saith, oh those cursed distempers of heart are enough to sinke your soules into hell for ever, this now vexeth them, and then away goes godlinesse.
Outward Hypocrites can lie, cheat, swear and be drunk for company, and go away and never be troubled, they say, they will Repent and hope God will pardon them, etc. but the power Says, o those cursed distempers of heart Are enough to sink your Souls into hell for ever, this now vexes them, and then away Goes godliness.
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Such as openly and caustomarily continue in the commission of any sinne in any kind after their conscience hath beene convicted and after their judgement hath beene informed,
Such as openly and caustomarily continue in the commission of any sin in any kind After their conscience hath been convicted and After their judgement hath been informed,
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and also the nature of the sinne, and the condemnation due unto it out of the Word hath beene discovered, these doe undoubtedly discover unto the world, that as yet they have no worke of true grace wrought in their soules.
and also the nature of the sin, and the condemnation due unto it out of the Word hath been discovered, these do undoubtedly discover unto the world, that as yet they have no work of true grace wrought in their Souls.
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I doe not say they that commit onely hainous sinnes and continue in them, as drunkards, &c. but those that lye in and ordinarily take up the practise of any evill which is knowne, these have not the worke of grace in their hearts.
I do not say they that commit only heinous Sins and continue in them, as drunkards, etc. but those that lie in and ordinarily take up the practice of any evil which is known, these have not the work of grace in their hearts.
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As for example a common and ordinary swearer, a common prophaner of the Lords day, a man may passe this conclusion upon such persons to be gracelesse, this is seene, 1 Ioh. 3.7.
As for Exampl a Common and ordinary swearer, a Common Profaner of the lords day, a man may pass this conclusion upon such Persons to be graceless, this is seen, 1 John 3.7.
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And he that committeth sin is of the divell, but you will say, doth not every one commit sinne, no, he that is said to fall into sinne is not said to commit sinne,
And he that Committeth since is of the Devil, but you will say, does not every one commit sin, no, he that is said to fallen into sin is not said to commit sin,
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but the rode wherein all travells is a naughty way, the gamester sets himselfe to gaming, &c. that same setting of the Bias of the soule in an evill way,
but the road wherein all travels is a naughty Way, the gamester sets himself to gaming, etc. that same setting of the Bias of the soul in an evil Way,
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and the expressing of the same in a mans practise, certaine yet hee is in the gall of bitternesse, these persons are called the children of Belial, 1 King. •1.
and the expressing of the same in a men practice, certain yet he is in the Gall of bitterness, these Persons Are called the children of Belial, 1 King. •1.
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the drunkard saith, I am a notorious drunkard, beare witnesse men, and Angells, and friends, and neighbours, they proclaime it to madde men and children. Iam. 2.18. Shew me thy faith by thy workes, hence I conclude, faith inwardly may be seene by workes outwardly;
the drunkard Says, I am a notorious drunkard, bear witness men, and Angels, and Friends, and neighbours, they proclaim it to mad men and children. Iam. 2.18. Show me thy faith by thy works, hence I conclude, faith inwardly may be seen by works outwardly;
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why judge you, can Grapes grow upon Thornes, or doe men gather Figges on Thistles, can this be, you will presently say this is impossible, it is against nature and reason.
why judge you, can Grapes grow upon Thorns, or do men gather Figs on Thistles, can this be, you will presently say this is impossible, it is against nature and reason.
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He whose judgement is informed and his conscience convinced, what duty it is hee should take up, which godlinesse requires and also enables him to take up,
He whose judgement is informed and his conscience convinced, what duty it is he should take up, which godliness requires and also enables him to take up,
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I say he that will not set upon the performance of every duty that God requires and endeavours not to doe it as well as he can, hee that will not performe every duty, he never had the power of grace to performe any,
I say he that will not Set upon the performance of every duty that God requires and endeavours not to do it as well as he can, he that will not perform every duty, he never had the power of grace to perform any,
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I have oppressed and cannot make restitution, any thing but that I am loath to pray in my family, that is seditious, &c. Now if you are convinced of any duty and set not upon it, you are profest opposers of the power of godlinesse
I have oppressed and cannot make restitution, any thing but that I am loath to pray in my family, that is seditious, etc. Now if you Are convinced of any duty and Set not upon it, you Are professed opposers of the power of godliness
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nay hee will not receive directions from those that are able to teach and guide him in the way of salvation, he that purposely flies off because he may have some plea and pretence for himselfe, to take up the course he would walke in, hee is a denier of the power of godlinesse. As for example sake,
nay he will not receive directions from those that Are able to teach and guide him in the Way of salvation, he that purposely flies off Because he may have Some plea and pretence for himself, to take up the course he would walk in, he is a denier of the power of godliness. As for Exampl sake,
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these are implied in the phrase, first the heart is estranged from another, secondly the life and conversation is in some measure withdrawne from another.
these Are implied in the phrase, First the heart is estranged from Another, secondly the life and Conversation is in Some measure withdrawn from Another.
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Publike concernes the publike Congregation, and it is an open mee•ing of many together by vertue of publike authority to partake of holy duties. Three things observe in the description,
Public concerns the public Congregation, and it is an open mee•ing of many together by virtue of public Authority to partake of holy duties. Three things observe in the description,
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first there must be an open meeting, because it is in the Congregation, the Congregation is like to common pastures, that are common for every mans Cattle,
First there must be an open meeting, Because it is in the Congregation, the Congregation is like to Common pastures, that Are Common for every men Cattle,
The rules are two, first those that have publike authority in their hands, they to whom God hath committed authority over others, such as are eyther scandalously naught,
The rules Are two, First those that have public Authority in their hands, they to whom God hath committed Authority over Others, such as Are either scandalously nought,
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but being it is not in my power I must not abstaine, I know there are many objections and cavills of the Anabaptists against this, and they thus reply.
but being it is not in my power I must not abstain, I know there Are many objections and cavils of the Anabaptists against this, and they thus reply.
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But they cast this as a reproach upon our Church, common drunkards they say, and swearers if they do but pay 2. pence for their offering at Easter, may receive the Supper of the Lord.
But they cast this as a reproach upon our Church, Common drunkards they say, and swearers if they do but pay 2. pence for their offering At Easter, may receive the Supper of the Lord.
It is no good reason, because I have more authority to refuse the company of a man in my owne house then I have to refuse him in the open Congregation, I can keepe a man out of my house,
It is no good reason, Because I have more Authority to refuse the company of a man in my own house then I have to refuse him in the open Congregation, I can keep a man out of my house,
Constant communion is that, when there lyeth such a bond upon a bondman, that hee cannot breake this communion, such is the communion betweene the husband and the wife so having hired a servant,
Constant communion is that, when there lies such a bound upon a bondman, that he cannot break this communion, such is the communion between the husband and the wife so having hired a servant,
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If a servant bee entred into covenant with an unrighteous master, or a wife to a wicked husband, they are bound as long as those bonds last submissively and humbly to subject themselves to all services that are required of persons in their place and condition.
If a servant be entered into Covenant with an unrighteous master, or a wife to a wicked husband, they Are bound as long as those bonds last submissively and humbly to Subject themselves to all services that Are required of Persons in their place and condition.
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As God affords libertie and opportunity in a good way and a good conscience, every man is bound to sever himselfe from such as are wicked and scandalously naught;
As God affords liberty and opportunity in a good Way and a good conscience, every man is bound to sever himself from such as Are wicked and scandalously nought;
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the word there translated a familiar is a man of secrets, so we may see it in the example of Ionathan and David, the Text saith that the soule of Ionathan was knit to the soule of David.
the word there translated a familiar is a man of secrets, so we may see it in the Exampl of Ionathan and David, the Text Says that the soul of Ionathan was knit to the soul of David.
Lastly, they so close in common company and inward familiarity, that yet notwithstanding it is in a mans power as occasion serves, to change eyther this company or familiarity,
Lastly, they so close in Common company and inward familiarity, that yet notwithstanding it is in a men power as occasion serves, to change either this company or familiarity,
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as the Magistrate must bee ordinarily in the company of the wicked to reforme them, the Phisitian among his patients, the Minister among his people, the Lawyer among his clients;
as the Magistrate must be ordinarily in the company of the wicked to reform them, the physician among his patients, the Minister among his people, the Lawyer among his Clients;
as the bond of neighbourhood, for example, people that live in the same place or towne, they are forced to consult about the affaires of the towne and other occasions one with another.
as the bound of neighbourhood, for Exampl, people that live in the same place or town, they Are forced to consult about the affairs of the town and other occasions one with Another.
so farre as necessity requires and opportunity is offered thereunto, for wee are bound to preserve the honour, life, goods, good name of any man, what ever he be, be the company never so wicked yet the duty is good and holy.
so Far as necessity requires and opportunity is offered thereunto, for we Are bound to preserve the honour, life, goods, good name of any man, what ever he be, be the company never so wicked yet the duty is good and holy.
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For our better direction observe these three particulars, first something by way of explication, how far the limits of turning from the wicked doth goe,
For our better direction observe these three particulars, First something by Way of explication, how Far the Limits of turning from the wicked does go,
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Where may wee set the bounds and compasse of our familiarity with the wicked? for this wee must remember these two passages, some that deny godlinesse make it their trade and practise,
Where may we Set the bounds and compass of our familiarity with the wicked? for this we must Remember these two passages, Some that deny godliness make it their trade and practise,
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first, every wicked man is a vile man, secondly, they should despise and contemne them, it is a badge of a Christian, the note of a holy heart in whose eyes a wicked man is vile, a vile drunkard, a vile adulterer, &c. it is not a matter of liberty,
First, every wicked man is a vile man, secondly, they should despise and contemn them, it is a badge of a Christian, the note of a holy heart in whose eyes a wicked man is vile, a vile drunkard, a vile adulterer, etc. it is not a matter of liberty,
The Scripture stiles wicked men dogs, hogs, and fooles, what the Scripture saith, wee ought to give eare unto, a drunken man a foole, a covetous man a foole, &c. if wee judge not so, wee judge otherwise then the Scriptures.
The Scripture stile wicked men Dogs, hogs, and Fools, what the Scripture Says, we ought to give ear unto, a drunken man a fool, a covetous man a fool, etc. if we judge not so, we judge otherwise then the Scriptures.
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Where wicked men thinke it a pride and audacity for Gods Saints to esteeme basely of them, it is no such matter, be you better and they will judge better of you;
Where wicked men think it a pride and audacity for God's Saints to esteem basely of them, it is no such matter, be you better and they will judge better of you;
2. The soule of a gratious man is marvelous secretly jealous, least it should be infected with such wicked persons, this will follow from the former by cleare, and evident, and sound ground;
2. The soul of a gracious man is marvelous secretly jealous, lest it should be infected with such wicked Persons, this will follow from the former by clear, and evident, and found ground;
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I answer you must beare a great deale of love towards them, and you ought to maintaine a great deale of affection to them and doe a great many services for them, and they are three especially.
I answer you must bear a great deal of love towards them, and you ought to maintain a great deal of affection to them and do a great many services for them, and they Are three especially.
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and for the manifest miseries they plucke upon themselves, this was the behaviour of our Saviour Christ, Oh Ierusalem, &c. If ever you have had any rellish of mercy and compassion from the Lord Iesus, O then pitty those that want this pitty;
and for the manifest misery's they pluck upon themselves, this was the behaviour of our Saviour christ, O Ierusalem, etc. If ever you have had any relish of mercy and compassion from the Lord Iesus, Oh then pity those that want this pity;
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and drowning their soules in the pit of destruction for ever, if you have any mercy, any bowells of compassion within you, let your eyes drop downe teares in secret and mourne and lament for the misery and desolation of such poore creatures, happily enemies to God, happily enemies to thee,
and drowning their Souls in the pit of destruction for ever, if you have any mercy, any bowels of compassion within you, let your eyes drop down tears in secret and mourn and lament for the misery and desolation of such poor creatures, happily enemies to God, happily enemies to thee,
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Oh pitty them poore creatures, they know not what they doe, if you houle and mourne in secret inwardly for the confusion that is like to fall upon their poore soules,
O pity them poor creatures, they know not what they do, if you houle and mourn in secret inwardly for the confusion that is like to fallen upon their poor Souls,
and perish everlastingly, and goe downe to hell and grave, there in everlasting torments never to bee comforted, never to bee refreshed? if you have any bowels of compassion, you cannot but mourne for them
and perish everlastingly, and go down to hell and grave, there in everlasting torments never to be comforted, never to be refreshed? if you have any bowels of compassion, you cannot but mourn for them
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Prayer for them in secret, when thou art praying to God, and seeking to the Lord for mercy for thy selfe, put into the same prayer all those that are in the gall of bitternesse,
Prayer for them in secret, when thou art praying to God, and seeking to the Lord for mercy for thy self, put into the same prayer all those that Are in the Gall of bitterness,
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as thou desirest God to save thy soule, so intreate the Lord to turne the heart of the drunkard, &c. Remember what Abraham did for Ishmael, O let Ishmael live in thy sight Lord,
as thou Desirest God to save thy soul, so entreat the Lord to turn the heart of the drunkard, etc. remember what Abraham did for Ishmael, Oh let Ishmael live in thy sighed Lord,
if by reason of inward corruptions or temptations or occasions pressing in upon them, they fall foulely and scandalously into some notorious, offence,
if by reason of inward corruptions or temptations or occasions pressing in upon them, they fallen foully and scandalously into Some notorious, offence,
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then wee should turne away from having any inward society with them for the while, till they have upon sufficient proofe by their humiliation and reformation,
then we should turn away from having any inward society with them for the while, till they have upon sufficient proof by their humiliation and Reformation,
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and if it be possible they have given satisfaction publikely to the Church of God, 1 Cor. 5.9. the reason of this is pregnant, for the truth is, such falls give a good ground of suspition, that there was never yet any sound grace wrought in their hearts;
and if it be possible they have given satisfaction publicly to the Church of God, 1 Cor. 5.9. the reason of this is pregnant, for the truth is, such falls give a good ground of suspicion, that there was never yet any found grace wrought in their hearts;
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so their repentance is great, as in David, He roared, &c. and marke it, after the Saints of God have repented of their falls, who ever read that they fell into the same sins againe.
so their Repentance is great, as in David, He roared, etc. and mark it, After the Saints of God have repented of their falls, who ever read that they fell into the same Sins again.
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A man that hath lived in the bosome of the Church, and hath beene conceived and judged in the course of reason and charity to be in the state of grace,
A man that hath lived in the bosom of the Church, and hath been conceived and judged in the course of reason and charity to be in the state of grace,
This I take to be the scope of the Text, Matth. 18.15. It skils not what the matter of the fault be, but what the incorrigiblenesse of the parties. 2 Thes. 3.14. observe it, it is very reasonable a man should doe so, for he that will not receive good by the society of the members of Christ, it is fit hee should be cast out from having any communion with the members of Christ.
This I take to be the scope of the Text, Matthew 18.15. It skills not what the matter of the fault be, but what the incorrigibleness of the parties. 2 Thebes 3.14. observe it, it is very reasonable a man should do so, for he that will not receive good by the society of the members of christ, it is fit he should be cast out from having any communion with the members of christ.
Because it is the practise of much love, nay of the greatest mercy that a man can shew to a wicked profane wretch, I presume you will hardly think it so, you will say, this is love indeede,
Because it is the practice of much love, nay of the greatest mercy that a man can show to a wicked profane wretch, I presume you will hardly think it so, you will say, this is love indeed,
and you shall plainely see it so, because this course and behaviour is that, which God hath appointed as a speciall meanes, it is that which is marvellous helpefull and usefull,
and you shall plainly see it so, Because this course and behaviour is that, which God hath appointed as a special means, it is that which is marvellous helpful and useful,
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therefore it must needs be an argument of great affection, 2 Thess. 3.14. Note him, why? that he may be ashamed, now hee that is ashamed of his course, is in some way and readinesse to forsake and abandon his course;
Therefore it must needs be an argument of great affection, 2 Thess 3.14. Note him, why? that he may be ashamed, now he that is ashamed of his course, is in Some Way and readiness to forsake and abandon his course;
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It is in this case with sinne, as it is with the plague of the body, he that will be cleare of it, the old rule is, flye farre enough, flye soone enough;
It is in this case with sin, as it is with the plague of the body, he that will be clear of it, the old Rule is, fly Far enough, fly soon enough;
as they say, one rotten apple spoiles all the rest, and one scabbed sheepe infects the whole flocke, with the froward we shall learne frowardnesse, &c. It hath beene the bane and ruine of many a man,
as they say, one rotten apple spoils all the rest, and one scabbed sheep infects the Whole flock, with the froward we shall Learn frowardness, etc. It hath been the bane and ruin of many a man,
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unlesse the Lord let in the fire of hell on the conscience of the drunkard and tire him out of his base cōpany, there is little hope that the meanes of grace will work upon him for his good, therefore flie farre enough. Prov. 22.24. 1 Cor. 7.6.
unless the Lord let in the fire of hell on the conscience of the drunkard and tire him out of his base company, there is little hope that the means of grace will work upon him for his good, Therefore fly Far enough. Curae 22.24. 1 Cor. 7.6.
Because it is a speciall meanes to fit us, and so to furnish our hearts to be much more ready and chearefully enlarged in a constant and holy performance of all good duties that God requires of us,
Because it is a special means to fit us, and so to furnish our hearts to be much more ready and cheerfully enlarged in a constant and holy performance of all good duties that God requires of us,
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and to discharge all those holy duties which ought to be performed by us, Psal 119.115. as if hee had said, untill you be gone, there is no doing for me, the presence of the wicked and Gods sincere service cannot stand together, hee that will keepe the company of the wicked, cannot keepe the commandements of God, hee that wil not depart from them, God will depart from him; therefore away with these.
and to discharge all those holy duties which ought to be performed by us, Psalm 119.115. as if he had said, until you be gone, there is no doing for me, the presence of the wicked and God's sincere service cannot stand together, he that will keep the company of the wicked, cannot keep the Commandments of God, he that will not depart from them, God will depart from him; Therefore away with these.
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First it takes off the fitnesse and disposition of the soule to the performance of any service, that when the heart is sometime teachable and pliable comming to God,
First it Takes off the fitness and disposition of the soul to the performance of any service, that when the heart is sometime teachable and pliable coming to God,
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and tanting, and scoffing extremely, your conscience, saith the d•unkard, will not suffer you to be drunke, your conscience, saith the swearer, will not suffer you to sweare, O you are a tender conscioned man? Thus if there be any desire or disposition of doing good, wicked cōpany blast it even in the • … nd.
and taunting, and scoffing extremely, your conscience, Says the d•unkard, will not suffer you to be drunk, your conscience, Says the swearer, will not suffer you to swear, Oh you Are a tender conscioned man? Thus if there be any desire or disposition of doing good, wicked company blast it even in the • … and.
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This is the cause that many young men curse their companions, or else when they are going the way of all flesh, this strikes him to the heart, the time was I may say, that God gave mee some inclinations after goodnesse,
This is the cause that many young men curse their Sodales, or Else when they Are going the Way of all Flesh, this strikes him to the heart, the time was I may say, that God gave me Some inclinations After Goodness,
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and I had a resolution to take up good courses, and performe duties, but oh this ill company spoiled all, this was the man that cut mee off from my course,
and I had a resolution to take up good courses, and perform duties, but o this ill company spoiled all, this was the man that Cut me off from my course,
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Cursed loose company, it deprives the soule of the benefit of all the meanes, and hinders the successe of all the Ordinances of God, that they can never worke upon the heart, wonder not then,
Cursed lose company, it deprives the soul of the benefit of all the means, and hinders the success of all the Ordinances of God, that they can never work upon the heart, wonder not then,
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First, either it keepes a man from comming under the meanes, and therefore shall never receive good thereby, loose company loade all holy courses with such scandalous reproaches, that they scare poore sinfull creatures from undergoing of them.
First, either it keeps a man from coming under the means, and Therefore shall never receive good thereby, lose company load all holy courses with such scandalous Reproaches, that they scare poor sinful creatures from undergoing of them.
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2 Nay further, it is the policie of all loose persons, they will appoint their meetings when they may hinder men most from the meanes that may doe them good,
2 Nay further, it is the policy of all lose Persons, they will appoint their meetings when they may hinder men most from the means that may do them good,
O then what a doe is there with this cursed rabble to pecke out the good seed of the Word which is sowne in the heart, they will never leave plucking & haling of the poore soule, til they have made him cast away the blessed truth:
O then what a doe is there with this cursed rabble to peck out the good seed of the Word which is sown in the heart, they will never leave plucking & haling of the poor soul, till they have made him cast away the blessed truth:
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it is with cursed ones in this case as it is with the ravenous bird, Math. 13. Hence it is, that it they see one hang the wing a little and goe aside, they thinke the Minister hath wounded him,
it is with cursed ones in this case as it is with the ravenous bird, Math. 13. Hence it is, that it they see one hang the wing a little and go aside, they think the Minister hath wounded him,
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and thus they set upon him, why is it? how comes it? what is the reason? what is the cause, that thou art thus disquieted? what art a mad man to be troubled thus at the words of a Minister, I would never doe it while I lived, what would I care what all the Ministers in the world should say, they must say something,
and thus they Set upon him, why is it? how comes it? what is the reason? what is the cause, that thou art thus disquieted? what art a mad man to be troubled thus At the words of a Minister, I would never do it while I lived, what would I care what all the Ministers in the world should say, they must say something,
and thus they plucke the soule from under the power of the meanes, and haply the seede of the Word that the Lord then sowed, will never sow it againe, may be it was the last time of asking, had he then withdrawne himselfe from the societie, that seede might have taken roote,
and thus they pluck the soul from under the power of the means, and haply the seed of the Word that the Lord then sowed, will never sow it again, may be it was the last time of asking, had he then withdrawn himself from the society, that seed might have taken root,
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and he might have beene blessed for ever, but the ravenous companions stole it away: thus then we see wicked companions keepes a man from comming to the Word;
and he might have been blessed for ever, but the ravenous Sodales stole it away: thus then we see wicked Sodales keeps a man from coming to the Word;
if he doth come, they forestall the power of the Word, if the Word doth prevaile, they plucke the seede of the Word out of the soule, that it can doe their soules no good that keepe company with the wicked.
if he does come, they forestall the power of the Word, if the Word does prevail, they pluck the seed of the Word out of the soul, that it can do their Souls no good that keep company with the wicked.
if one of a hundred may not, one of a thousand may, one or other will hit him, he cannot avoide it, all ungodly courses, all wicked speeches, councells, perswasions are but like so many arrowes,
if one of a hundred may not, one of a thousand may, one or other will hit him, he cannot avoid it, all ungodly courses, all wicked Speeches, Counsels, persuasions Are but like so many arrows,
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and thou that art in the midst of wicked persons, thou art in the midst of an army, one or other will hit thee, thy conscience will be wounded, thy soule ruinated by this meanes.
and thou that art in the midst of wicked Persons, thou art in the midst of an army, one or other will hit thee, thy conscience will be wounded, thy soul ruinated by this means.
it is called the Fenne Bailiffe, and will never leave till it hath turned the humour of his body into the same nature with it selfe and then hee may live there,
it is called the Fen Bailiff, and will never leave till it hath turned the humour of his body into the same nature with it self and then he may live there,
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so it is with a company of filthy foggy drunkards, and adulterers, & company-keepers, they will never leave thee till they arrest thee with base courses, til they have moulded thee with their frame,
so it is with a company of filthy foggy drunkards, and Adulterers, & Company-keepers, they will never leave thee till they arrest thee with base courses, till they have moulded thee with their frame,
then thou maist enjoy their society here, wi•h them and goe downe to hell hereafter, Mat. 23 15. So it is generally in this case, he that before company-keeping was somewhat tender and shamefast, he would blush to be seene in an Alehouse & in base courses;
then thou Mayest enjoy their society Here, wi•h them and go down to hell hereafter, Mathew 23 15. So it is generally in this case, he that before Company-keeping was somewhat tender and shamefast, he would blush to be seen in an Alehouse & in base courses;
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Instruction to the wicked themselves, you must not be displeased with the Saints of God, in that they judge meanely of you, and estrange themselves from you.
Instruction to the wicked themselves, you must not be displeased with the Saints of God, in that they judge meanly of you, and estrange themselves from you.
But you will say what care I what the Saints of God say, and doe, doe you thinke I care for their company, let them keep what company they will, I can keepe as good as they.
But you will say what care I what the Saints of God say, and do, do you think I care for their company, let them keep what company they will, I can keep as good as they.
THese words are the speech of the Lord to the people of Israel. From the sixt Verse of the Chapter, to the end of the seventh we have the condition of the people of Israel in great distresse discovered, together with the dealing of God towards them, and their behaviour towards him.
THese words Are the speech of the Lord to the people of Israel. From the sixt Verse of the Chapter, to the end of the seventh we have the condition of the people of Israel in great distress discovered, together with the dealing of God towards them, and their behaviour towards him.
And therefore wee shall see how earnestly they cry unto the Lord, in the tenth Verse; heavie afflictions breed hearty prayers and earnest supplications;
And Therefore we shall see how earnestly they cry unto the Lord, in the tenth Verse; heavy afflictions breed hearty Prayers and earnest supplications;
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because they had abused his former mercies, and that is, in the words of the Text, Wherefore I will deliver you no more (as who should say) goe now to the gods of Zidon, let those Idols save you now, let those Images deliver you now:
Because they had abused his former Mercies, and that is, in the words of the Text, Wherefore I will deliver you no more (as who should say) go now to the God's of Sidon, let those Idols save you now, let those Images deliver you now:
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The Point is this, Those that come unto God in prayer in their sins, they shalbe sure to have a deniall of their prayers, Psal. 66.8. If I regard iniquity in my heart, God will not heare my prayer:
The Point is this, Those that come unto God in prayer in their Sins, they shall sure to have a denial of their Prayers, Psalm 66.8. If I regard iniquity in my heart, God will not hear my prayer:
as though wee should come before the Lord to aske him leave to sinne, and intreate favour of him that wee might commit our sinnes without any disquiet, that he would give us a privie seale to sinne:
as though we should come before the Lord to ask him leave to sin, and entreat favour of him that we might commit our Sins without any disquiet, that he would give us a privy seal to sin:
This is the thing, I would have wicked men take notice of, that thinke to heale all in the time of distresse, with a few large desires and idle wishes, they will be proud and loose, and opposers of God and his Gospell,
This is the thing, I would have wicked men take notice of, that think to heal all in the time of distress, with a few large Desires and idle wishes, they will be proud and lose, and opposers of God and his Gospel,
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The prayer of the wicked, &c. The second Vse is a ground of Exhortation, Would you so come to God, that you may finde acceptance with him? Would you so call that the Lord may heare you when you call? then wash your hands in innocencie and so compasse his Altar:
The prayer of the wicked, etc. The second Use is a ground of Exhortation, Would you so come to God, that you may find acceptance with him? Would you so call that the Lord may hear you when you call? then wash your hands in innocence and so compass his Altar:
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and then whatsoever your abhominations be, they shall be pardoned, whatsoever your miseries be, I will ease you, Psalm. 10.17, 18. The Lord prepares the hearts of his people to call upon him, a heart mourning for sinne,
and then whatsoever your abominations be, they shall be pardoned, whatsoever your misery's be, I will ease you, Psalm. 10.17, 18. The Lord prepares the hearts of his people to call upon him, a heart mourning for sin,
Wherefore, that is, because you have served other gods, and departed away from my worship, because you will not reforme your wicked wayes, I will deliver you no more First,
Wherefore, that is, Because you have served other God's, and departed away from my worship, Because you will not reform your wicked ways, I will deliver you no more First,
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The Scriptures are marvellous pregnant in the proofe of this, two or three witnesses will cast the cause, Psal. 3 last. The Prophet David attributeth this as a matter of proprietie to the Lord, Salvation belongs unto the Lord;
The Scriptures Are marvellous pregnant in the proof of this, two or three Witnesses will cast the cause, Psalm 3 last. The Prophet David attributeth this as a matter of propriety to the Lord, Salvation belongs unto the Lord;
nay it is that which God takes and challengeth to himselfe, as that hee will not have any other to share in, hee will not have any other part stakes with him, in the performance of goodnesse and mercy to his children, Deut. 32.39. It is that the Lord takes unto himselfe, salvation is mine, preservation is mine, the issues of life and death, are onely in the hand of the Lord, the point then is plaine enough, we will open the ground of it, the which the cause now requires, being a remembrance of that miraculous deliverance from the Gunpowder Treason;
nay it is that which God Takes and Challengeth to himself, as that he will not have any other to share in, he will not have any other part stakes with him, in the performance of Goodness and mercy to his children, Deuteronomy 32.39. It is that the Lord Takes unto himself, salvation is mine, preservation is mine, the issues of life and death, Are only in the hand of the Lord, the point then is plain enough, we will open the ground of it, the which the cause now requires, being a remembrance of that miraculous deliverance from the Gunpowder Treason;
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and onely knowes how to deliver his people, men are driven to their wits end many times, they see no meanes offered, no meanes appointed, they can sinde no cause how to succour themselves in the time of distresse,
and only knows how to deliver his people, men Are driven to their wits end many times, they see no means offered, no means appointed, they can sinde no cause how to succour themselves in the time of distress,
before they contrive them, as when David was in K•ylah, hee asked the Lord, will Saul come, aye saith God, and will they deliver mee into his hands, they will deliver thee saith God; the Lord knew what the men of Keylah intended,
before they contrive them, as when David was in K•ylah, he asked the Lord, will Saul come, aye Says God, and will they deliver me into his hands, they will deliver thee Says God; the Lord knew what the men of Keylah intended,
before they shewed their malice, therefore hee makes way for the escape of David. Secondly, as God onely knowes, all the engines and policies and practises of the wicked,
before they showed their malice, Therefore he makes Way for the escape of David. Secondly, as God only knows, all the Engines and policies and practises of the wicked,
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nay against meanes, 2 Chron. 14.11 When Asa was in great extremity, when there was five hundred thousand came against him, the greatest Army we read of in holy Scriptures,
nay against means, 2 Chronicles 14.11 When Asa was in great extremity, when there was five hundred thousand Come against him, the greatest Army we read of in holy Scriptures,
all the shields in Spaine, Germany and Denmarke, and England, they are all the Lords, all meane before they are, have their being from the Lord, and Esay 54.16.
all the shields in Spain, Germany and Denmark, and England, they Are all the lords, all mean before they Are, have their being from the Lord, and Isaiah 54.16.
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so that all meanes in the world, further than God is pleased to goe out with them, they are like the withered hand of Ieroboam when the Prophet cried against the Altar:
so that all means in the world, further than God is pleased to go out with them, they Are like the withered hand of Jeroboam when the Prophet cried against the Altar:
so these meanes can obtaine no issue, they can compasse no good, unlesse the Lord be pleased graciously to breath upon them, and give successe unto them:
so these means can obtain no issue, they can compass no good, unless the Lord be pleased graciously to breath upon them, and give success unto them:
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Thus we see the ability and sufficiencie of the Lord in delivering his people, it is he that gives all meanes, it is he that workes with all meanes, it is he that gives successe to all meanes.
Thus we see the ability and sufficiency of the Lord in delivering his people, it is he that gives all means, it is he that works with all means, it is he that gives success to all means.
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Fourthly, as the Lord is mercifull, and loving and free and tender-hearted toward his people, as ready to helpe them as they are ready to call upon him;
Fourthly, as the Lord is merciful, and loving and free and tender-hearted towards his people, as ready to help them as they Are ready to call upon him;
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namely, to whom we must give the praise of all our marvelous deliverance and preservation wee have enjoyed, to whom it is, wee ought to render all the glory of our protection and safetie, that hath beene continued for the space of above sixtie yeares to this Kin•dome;
namely, to whom we must give the praise of all our marvelous deliverance and preservation we have enjoyed, to whom it is, we ought to render all the glory of our protection and safety, that hath been continued for the Molle of above sixtie Years to this Kin•dome;
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Bohemia, and the Palatinate, and Denmarke, when the fire hath thus burnt up all, yet this little Cottage, this little England, this Spanne of ground, that this should not be searched,
Bohemia, and the Palatinate, and Denmark, when the fire hath thus burned up all, yet this little Cottage, this little England, this Span of ground, that this should not be searched,
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nay when the sword hath ruinated, and overcome all the other parts of Christendome, where the name of the Lord Iesus is professed, we sit under our Vines and Figtrees, there is no complaining in our streets, our wives are not husbandlesse, our children are not fatherlesse:
nay when the sword hath ruinated, and overcome all the other parts of Christendom, where the name of the Lord Iesus is professed, we fit under our Vines and Figtrees, there is no complaining in our streets, our wives Are not husbandless, our children Are not fatherless:
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and above all, here is seene the abundant goodnesse of the Lord, notwithstanding our unthankefulnesse and carelesnesse, we yet continue to be a nation, there is no other reason to be given of this,
and above all, Here is seen the abundant Goodness of the Lord, notwithstanding our unthankfulness and carelessness, we yet continue to be a Nation, there is no other reason to be given of this,
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but Gods love will have it so, when as in other Countries, here one is banished from his house, another from his country, that we are here this day to call upon the Name of the Lord, this is evidence enough that it is the Lord that delivers England: and shall the Lord doe this,
but God's love will have it so, when as in other Countries, Here one is banished from his house, Another from his country, that we Are Here this day to call upon the Name of the Lord, this is evidence enough that it is the Lord that delivers England: and shall the Lord do this,
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and above all other deliverances, that in 88. was a great deliverance, but we specially record that upon the fifth of November: this wee record unto all posteritie;
and above all other Deliverances, that in 88. was a great deliverance, but we specially record that upon the fifth of November: this we record unto all posterity;
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and this shall appeare, if we compare the practise of the wicked, and the deliverance of the Lord together agreeably, three things in the former may be observed, three things in the latter may be considered,
and this shall appear, if we compare the practice of the wicked, and the deliverance of the Lord together agreeably, three things in the former may be observed, three things in the latter may be considered,
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and doth shew that God onely delivered, if we looke to the enemies of Gods grace and Gospell, three things will make it appeare, that none but the devill could devise that plot,
and does show that God only Delivered, if we look to the enemies of God's grace and Gospel, three things will make it appear, that none but the Devil could devise that plot,
and if on the other side, wee consider the succour and deliverance the Lord did lend, it will appeare that none but the Lord could deliver us and succour and relieve us.
and if on the other side, we Consider the succour and deliverance the Lord did lend, it will appear that none but the Lord could deliver us and succour and relieve us.
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first, for the former, behold in the forefront the depth of their policie the place, that is marvellous fit, the conveiance marvellous easie the pretence marvellous unsuspected,
First, for the former, behold in the forefront the depth of their policy the place, that is marvellous fit, the conveyance marvellous easy the pretence marvellous unsuspected,
and what can be alleadged better than barrells of beere for a seller, and therefore no man questioned or imagined, that there was any matter of treason intended against the State:
and what can be alleged better than barrels of beer for a seller, and Therefore no man questioned or imagined, that there was any matter of treason intended against the State:
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nor yet the bloud of the King they sought for, but when the best of the Cominaltie and Gentrie of the Land were assembled, the choisest of the Nobles and the Councell, the King himself, the highest of all degrees,
nor yet the blood of the King they sought for, but when the best of the Commonalty and Gentry of the Land were assembled, the Choicest of the Nobles and the Council, the King himself, the highest of all Degrees,
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and to enact good lawes for this Common wealth, now these in that place in one houre, in one instant should all have beene miserably blowne up and torne in peeces,
and to enact good laws for this Common wealth, now these in that place in one hour, in one instant should all have been miserably blown up and torn in Pieces,
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This is that matchlesse villany, and that unconceiveable trechery, which the Papists had contrived, and had not God delivered us (blessed be his name, he did so) but had he not delivered us, we may easily conceive what the successe would have beene.
This is that matchless villainy, and that unconceivable treachery, which the Papists had contrived, and had not God Delivered us (blessed be his name, he did so) but had he not Delivered us, we may Easily conceive what the success would have been.
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Adde hereunto the third thing we must take notice of, if any thing more may be conceived to manifest the hainousnesse of the fact, the actors of the worke tooke the Sacrament upon it, that they might not goe backe from the performance hereof:
Add hereunto the third thing we must take notice of, if any thing more may be conceived to manifest the heinousness of the fact, the actors of the work took the Sacrament upon it, that they might not go back from the performance hereof:
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thinke of this in the day of triall, and in the time of extremitie, thinke of this that God never leaves nor forsakes his servants, he will say to the South, give up,
think of this in the day of trial, and in the time of extremity, think of this that God never leaves nor forsakes his Servants, he will say to the South, give up,
and to the North keepe not backe, but bring my servants from farre, and my daughters from the end of the earth, he will restore those little ones againe,
and to the North keep not back, but bring my Servants from Far, and my daughters from the end of the earth, he will restore those little ones again,
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and they shall live to praise his Name, and magnifie the greatnesse of his power, he can deliver against all meanes, against all hopes and expectations;
and they shall live to praise his Name, and magnify the greatness of his power, he can deliver against all means, against all hope's and Expectations;
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Hath the Lord done all for you, then you will save me a labour, what will you then doe for God againe, me thinkes you that are here this day, should all come,
Hath the Lord done all for you, then you will save me a labour, what will you then do for God again, me thinks you that Are Here this day, should all come,
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and resolve to consecrate your selves, your soules and bodies, to give up all unto the Lord, it is hee that hath delivered you, let him have obedience from you, it is he that hath maintained you,
and resolve to consecrate your selves, your Souls and bodies, to give up all unto the Lord, it is he that hath Delivered you, let him have Obedience from you, it is he that hath maintained you,
and say, these children are thine, we begg'd them in Eightie eight, and in the Gunpowder treason, they are thine by creation, they are thine by preservation, it is the Lord that hath delivered us from the jawes of the Lyon, from the power of malicious enemies,
and say, these children Are thine, we begged them in Eighty eight, and in the Gunpowder treason, they Are thine by creation, they Are thine by preservation, it is the Lord that hath Delivered us from the Jaws of the lion, from the power of malicious enemies,
and whether shall wee goe? Now learne a point of wisedome, and labour now to be in league with that God, that is the deliverer in the time of trouble, make God on your side,
and whither shall we go? Now Learn a point of Wisdom, and labour now to be in league with that God, that is the deliverer in the time of trouble, make God on your side,
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deliverance is not in men, it is not in power, it is not in policie, it is not in shipping, it is onely of the Lord, in whom you may have it and frō whom you may receive it, perswade your hearts therefore to be in league with this God,
deliverance is not in men, it is not in power, it is not in policy, it is not in shipping, it is only of the Lord, in whom you may have it and from whom you may receive it, persuade your hearts Therefore to be in league with this God,
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and to joyne sides with the Lord, that in the time of trouble, he may plucke you out of the paw of the Lyon, that he may turne the heart of the enemie towards you;
and to join sides with the Lord, that in the time of trouble, he may pluck you out of the paw of the lion, that he may turn the heart of the enemy towards you;
when the Gibeonites heard wha• Ioshua had done, that he had subdued all enemies, and slame all Kings that came against him, and gotten a great victory;
when the Gibeonites herd wha• Ioshua had done, that he had subdued all enemies, and slame all Kings that Come against him, and got a great victory;
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and wee have heard all that the Lord hath done for you in Egypt, and what he hath done to Sihon King of Heshbon, and Og King of Bashan, wherefore our Elders said goe and meete them,
and we have herd all that the Lord hath done for you in Egypt, and what he hath done to Sihon King of Heshbon, and Og King of Bashan, Wherefore our Elders said go and meet them,
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doe as the Gibeonites did, therefore humble your soules and seeke to him, and say, we are thy servants, onely make a league with us, make peace with us;
do as the Gibeonites did, Therefore humble your Souls and seek to him, and say, we Are thy Servants, only make a league with us, make peace with us;
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a league defensive, and a league offensive, that the Lord may deliver us and stand by us, that the Lord may be at peace with us, that in the day of trouble we may receive comfort and grace from him: so much for that Point.
a league defensive, and a league offensive, that the Lord may deliver us and stand by us, that the Lord may be At peace with us, that in the day of trouble we may receive Comfort and grace from him: so much for that Point.
and say, goe to your Cups, you that are drunkards, and to your whores, you that are adulterers, those are you gods, let them now deliver you, I will deliver you and save you no more.
and say, go to your Cups, you that Are drunkards, and to your whores, you that Are Adulterers, those Are you God's, let them now deliver you, I will deliver you and save you no more.
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but the ruine of a people, so that there is a kinde of ripenesse, and fitnesse for desolation, wherein the Lord will execute judgement upon his people,
but the ruin of a people, so that there is a kind of ripeness, and fitness for desolation, wherein the Lord will execute judgement upon his people,
hence it is that the Lord saith, he is weary with bearing: nay, the patience of God is even put to a stand, Ier. 5.7. How shall I spare thee for this;
hence it is that the Lord Says, he is weary with bearing: nay, the patience of God is even put to a stand, Jeremiah 5.7. How shall I spare thee for this;
as who should say, God was put to a stay, as I may speake with reverence, he was put to plea with himselfe, he knew not how to preserve his owne honour,
as who should say, God was put to a stay, as I may speak with Reverence, he was put to plea with himself, he knew not how to preserve his own honour,
I will ease me of my adversaries, and avenge me of my enemies: therefore, Ezeck. 14.14. there are three passages to be observed when the Lord seeth the time of destruction comming on and determined, the Text saith, If Daniel, Noah, and Iob were among them, they should deliver none but their owne soules:
I will ease me of my Adversaries, and avenge me of my enemies: Therefore, Ezekiel. 14.14. there Are three passages to be observed when the Lord sees the time of destruction coming on and determined, the Text Says, If daniel, Noah, and Job were among them, they should deliver none but their own Souls:
or teare all in peeces, but if these three should joyne all together their prayers and desires for a people, the Lord saith, As I live I will not save them:
or tear all in Pieces, but if these three should join all together their Prayers and Desires for a people, the Lord Says, As I live I will not save them:
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the Lord takes an oath of it, now whatsoever the Lord sweares to, it is undoubtedly accomplished, that shewes immutabilitie of the decree, other threatnings may be dispensed withall,
the Lord Takes an oath of it, now whatsoever the Lord swears to, it is undoubtedly accomplished, that shows immutability of the Decree, other threatenings may be dispensed withal,
when the Lord wil not deliver any more, how shall we know it? when may we feare it? how shall we judge of this condition of a people when it is thus with them? Give me leave first to discover it in generall,
when the Lord will not deliver any more, how shall we know it? when may we Fear it? how shall we judge of this condition of a people when it is thus with them? Give me leave First to discover it in general,
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The Text saith of Abraham, that the fourth generation that should come of Abraham shold come into the land of Canaan: but why should they not come now? because, saith the Text, the sinnes of the Amorites are not yet full and perfectly ripe:
The Text Says of Abraham, that the fourth generation that should come of Abraham should come into the land of Canaan: but why should they not come now? Because, Says the Text, the Sins of the amorites Are not yet full and perfectly ripe:
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this is the reason why Abraham and his posterity shall not take possession of the land of Canaan for the present, intimating that if the sinne of the Amorites had beene now full, the Lord would have brought his people into Canaan and destroyed the Amorites, they should not have continued,
this is the reason why Abraham and his posterity shall not take possession of the land of Canaan for the present, intimating that if the sin of the amorites had been now full, the Lord would have brought his people into Canaan and destroyed the amorites, they should not have continued,
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when sinne is come to the full bignesse and strength and power it is the deadly symptome of desolation and confusion of a Nation where such kinde of sinnes are,
when sin is come to the full bigness and strength and power it is the deadly Symptom of desolation and confusion of a nation where such kind of Sins Are,
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but even of humanitie, as you are men, that belong to the same Country, and live in the same Nation, these things belong unto you, therefore attend thereunto.
but even of humanity, as you Are men, that belong to the same Country, and live in the same nation, these things belong unto you, Therefore attend thereunto.
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The first is this, when sinne is growne universall, and common, and generall, so that corruption is as it were crept into every corner and coast of the Nation,
The First is this, when sin is grown universal, and Common, and general, so that corruption is as it were crept into every corner and coast of the nation,
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though some particulars be preserved, and some few keepe themselves unspotted there with, what is that to the maine, what is a handfull to the multitude, what is one family to a towne,
though Some particulars be preserved, and Some few keep themselves unspotted there with, what is that to the main, what is a handful to the multitude, what is one family to a town,
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when for the generall, almost all sorts and conditions of men depart from the Lord, Gen. 6.23. this we shall observe is the very note that hastens desolation and discovers the bignesse of sinne:
when for the general, almost all sorts and conditions of men depart from the Lord, Gen. 6.23. this we shall observe is the very note that hastens desolation and discovers the bigness of sin:
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behold here is universall injustice, prophanenesse and contempt of God and his ordinances, all flesh had corrupted their wayes, all kindes of men, great ones, poore ones, honourable ones, base ones, all in all places and conditions, they all runne in the streame of ungodlinesse, therefore marke in the 6. Verse, the Text saith, It grieved the Lord at the heart that he had made man;
behold Here is universal injustice, profaneness and contempt of God and his ordinances, all Flesh had corrupted their ways, all Kinds of men, great ones, poor ones, honourable ones, base ones, all in all places and conditions, they all run in the stream of ungodliness, Therefore mark in the 6. Verse, the Text Says, It grieved the Lord At the heart that he had made man;
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so when wickednesse in a Land is growne like a wildernesse, drunkennes and swearing, like a wildernesse, here and there is a Saint of God and a poore soule, that walkes in sincerity,
so when wickedness in a Land is grown like a Wilderness, Drunkenness and swearing, like a Wilderness, Here and there is a Saint of God and a poor soul, that walks in sincerity,
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and a Wolfe of the evening shall devoure them, because rich and poore and all were backesliders, the Lord beset them with plagues, with Lyons and Beares,
and a Wolf of the evening shall devour them, Because rich and poor and all were backsliders, the Lord beset them with plagues, with Lyons and Bears,
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when the father and mother hates holinesse, the Lord will send fire from heaven, and none shall quench it, iniquitie swells and groweth bigge in such a case.
when the father and mother hates holiness, the Lord will send fire from heaven, and none shall quench it, iniquity Swells and grows big in such a case.
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in this old man of corruption, when a sinner is come to this passe, that he is able by the power of his corruptions to withstand all the meanes of reclaiming and reformation,
in this old man of corruption, when a sinner is come to this pass, that he is able by the power of his corruptions to withstand all the means of reclaiming and Reformation,
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yet if the sinnes that are in a family, or towne, or Nation, if the streame and tide of them beare downe all before them, the worke of the Magistracie and Ministery,
yet if the Sins that Are in a family, or town, or nation, if the stream and tide of them bear down all before them, the work of the Magistracy and Ministry,
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when a Gangrene is spread so farre that nothing can stoppe it, no physicke can remove it, it presageth the certaine ruine of that man, that member must be cut off,
when a Gangrene is spread so Far that nothing can stop it, no physic can remove it, it presages the certain ruin of that man, that member must be Cut off,
when the rodde and blowes wherewith God hath exercised them have not proper and powerfull effects in the hearts of those that have beene beaten mightily by the hand of God,
when the rod and blows wherewith God hath exercised them have not proper and powerful effects in the hearts of those that have been beaten mightily by the hand of God,
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if the Sword come to plucke away the child out of the mothers armes, then there will be howling and taking notice of the abomination that harbours among you:
if the Sword come to pluck away the child out of the mother's arms, then there will be howling and taking notice of the abomination that harbours among you:
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so when the canker of a base heart, this cankar of pride and covetousnesse, when these eate into the hearts of a company of sinfull creatures, hee hammers them, hee sends plagues and sicknesses,
so when the canker of a base heart, this cankar of pride and covetousness, when these eat into the hearts of a company of sinful creatures, he hammers them, he sends plagues and Sicknesses,
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but if all this will not doe it, then hee will melt them, and destroy their cursed generation and raise a new building that will walke with more care and conscience,
but if all this will not do it, then he will melt them, and destroy their cursed generation and raise a new building that will walk with more care and conscience,
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and be subject with more uprightnesse, to take his yoke upon them, and if the Lord should not proceed after this manner, God could not maintaine his owne glory and Iustice:
and be Subject with more uprightness, to take his yoke upon them, and if the Lord should not proceed After this manner, God could not maintain his own glory and justice:
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if a company of wretches might scoffe at the corrections of the Lord, and count them as matters of nothing they will brave the Almighty, let God doe what he can, wee will be profane,
if a company of wretches might scoff At the corrections of the Lord, and count them as matters of nothing they will brave the Almighty, let God do what he can, we will be profane,
now unlesse the Lord should be accessary to the dishonour of his owne name, what would you have the Lord to doe, would you have him give you peace and prosperitie, to neglect the peace of a good conscience;
now unless the Lord should be accessary to the dishonour of his own name, what would you have the Lord to do, would you have him give you peace and Prosperity, to neglect the peace of a good conscience;
then you shall say, if you had prized God and Gospel more than ease and liberty, you might have had these and God and Gospel too, Deut. 28.48. this is that which will one day sticke heavie upon your hearts;
then you shall say, if you had prized God and Gospel more than ease and liberty, you might have had these and God and Gospel too, Deuteronomy 28.48. this is that which will one day stick heavy upon your hearts;
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if the Lord should send the enemy upon us, and lay hardnesse over us, and wee should be made vassals unto the tyranny of wicked men, this will sticke to your hearts:
if the Lord should send the enemy upon us, and lay hardness over us, and we should be made vassals unto the tyranny of wicked men, this will stick to your hearts:
and to the ruine of you and yours hereafter for ever, 2 Chron. 36.21. then shall the land rest one Sabbath, saith the Text: marke this among the Iewes;
and to the ruin of you and yours hereafter for ever, 2 Chronicles 36.21. then shall the land rest one Sabbath, Says the Text: mark this among the Iewes;
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the Lord appointed every seventh yeare to be a Sabbath, that the Saints should rest, there should be no plowing nor sowing and all creatures should rest;
the Lord appointed every seventh year to be a Sabbath, that the Saints should rest, there should be no plowing nor sowing and all creatures should rest;
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Looke as it is with a wife, if she should have a servant in the house which shee loves more than her husband, what course must be taken, hee must fling him out of the house and away with him;
Look as it is with a wife, if she should have a servant in the house which she loves more than her husband, what course must be taken, he must fling him out of the house and away with him;
it is righteous with the Lord to cashere those commodities, and plucke away the adulterous lover of wealth and honour and ease, that he may make a way himselfe in your soules, that he may rule in you, and take possession of you.
it is righteous with the Lord to cashere those commodities, and pluck away the adulterous lover of wealth and honour and ease, that he may make a Way himself in your Souls, that he may Rule in you, and take possession of you.
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and should be more powerfull than any other in the world besides, so that howsoever the covetous Carle dotes upon his wealth, the Word should loosen his mind from it,
and should be more powerful than any other in the world beside, so that howsoever the covetous Carl dotes upon his wealth, the Word should loosen his mind from it,
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however corrections humble not, yet the Word is able to breake the soule, and worke the soule to an humble subjection, the Word is the power of God to salvation, which is able to crush all corruptions,
however corrections humble not, yet the Word is able to break the soul, and work the soul to an humble subjection, the Word is the power of God to salvation, which is able to crush all corruptions,
and more than commonly wee consider of, we know not what we doe, when our hearts continue in resisting the Word of the Lord, 2 Chron. 36.16. It is a deadly signe of desolation of any people:
and more than commonly we Consider of, we know not what we do, when our hearts continue in resisting the Word of the Lord, 2 Chronicles 36.16. It is a deadly Signen of desolation of any people:
When the liberty of Ierusalem was at the last gaspe, giving up the Ghost, and there was but an inch between them and desolation, marke what the Text saith, they mocked his Prophets,
When the liberty of Ierusalem was At the last gasp, giving up the Ghost, and there was but an inch between them and desolation, mark what the Text Says, they mocked his prophets,
and despised his Messengers, till the wrath of the Lord arose, and there was no remedy, here was the ground, this was the maine thing, that the sinne eates the estate in sunder,
and despised his Messengers, till the wrath of the Lord arose, and there was no remedy, Here was the ground, this was the main thing, that the sin eats the estate in sunder,
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and pulled downe the pillars of the common wealth of Iudea, you would thinke, was it so much to despise the Word of a Minister, Ah, saith the Text, the wrath of the Lord arose and there was no remedy;
and pulled down the pillars of the Common wealth of Iudea, you would think, was it so much to despise the Word of a Minister, Ah, Says the Text, the wrath of the Lord arose and there was no remedy;
though a man have many corruptions in him, though many sinnes have beene committed by him if the soule be yet content to heare and tremble at Gods Ordinances,
though a man have many corruptions in him, though many Sins have been committed by him if the soul be yet content to hear and tremble At God's Ordinances,
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and is carried with great violence towards those people that worship God falsely, 1 King. 13. the two last Verses, the Text saith, He made of the lowest of the people Priests:
and is carried with great violence towards those people that worship God falsely, 1 King. 13. the two last Verses, the Text Says, He made of the lowest of the people Priests:
as who should say, he made a company of drunkards, and belly-Gods Ministers, and is that such a great matter? Yes, that one sin turned to the utter ruine of the house of Ieroboam, to roote him out.
as who should say, he made a company of drunkards, and belly-Gods Ministers, and is that such a great matter? Yes, that one since turned to the utter ruin of the house of Jeroboam, to root him out.
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and joyne sides against sinne and Satan, and maintaine the good of a kingdome, in despight of the wicked in a kingdome, this is one of the last succours of supplies a kingdome hath,
and join sides against sin and Satan, and maintain the good of a Kingdom, in despite of the wicked in a Kingdom, this is one of the last succours of supplies a Kingdom hath,
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if there be so many as will make an army of fasting and prayer to grapple with God, they may prevaile with God for mercy for a kingdome, there is hope though the most be naught,
if there be so many as will make an army of fasting and prayer to grapple with God, they may prevail with God for mercy for a Kingdom, there is hope though the most be nought,
yet the better side will prevaile, but when the flouds of iniquitie slow in amaine, so that the best of Gods people are taken aside with the streame of corruption,
yet the better side will prevail, but when the floods of iniquity slow in amain, so that the best of God's people Are taken aside with the stream of corruption,
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and beginne to grow carelesse, and not to oppose the sinnes of the times, this is a sore argument that there is almost no remedie for such a Nation, no meanes to beate backe the indignation of the Lord, Gen. 19 when Sodom could not save it selfe, ten righteous persons would have saved it,
and begin to grow careless, and not to oppose the Sins of the times, this is a soar argument that there is almost no remedy for such a nation, no means to beat back the Indignation of the Lord, Gen. 19 when Sodom could not save it self, ten righteous Persons would have saved it,
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so were there a proportionable number of mourners in a Land, though there be a company of mocke-gods, that would pull downe the indignation of God upon them,
so were there a proportionable number of mourners in a Land, though there be a company of mock-gods, that would pull down the Indignation of God upon them,
Looke as it is with the sea-coast, when the bankes are such that they can beare out the waves, be the sea never so boysterous, there is hope of safetie,
Look as it is with the seacoast, when the banks Are such that they can bear out the waves, be the sea never so boisterous, there is hope of safety,
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nor take notice of the judgements of God deserved, but lie in a carelesse secure condition, there is no expectation in reason how such a Nation should prevent the wrath of the Almighty,
nor take notice of the Judgments of God deserved, but lie in a careless secure condition, there is no expectation in reason how such a nation should prevent the wrath of the Almighty,
As it was in the dayes of Noah, there the Lord as it were smites men with Plagues answerable to their sinnes, they were carelesse and secure in the dayes of Noah, and then came suddaine destruction,
As it was in the days of Noah, there the Lord as it were smites men with Plagues answerable to their Sins, they were careless and secure in the days of Noah, and then Come sudden destruction,
and learne this point of instruction, that this, of all plagues under heaven, is one of the heaviest of all judgements, it is the sorest that a wicked man should prosper and thrive in his ungodly courses, that hee should bee able to breake through the net, and come off clearely;
and Learn this point of instruction, that this, of all plagues under heaven, is one of the Heaviest of all Judgments, it is the Sorest that a wicked man should prosper and thrive in his ungodly courses, that he should be able to break through the net, and come off clearly;
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and gives him the reine, and lets him goe post-haste, and hurry headlong downe to destruction, that is the onely way to pull the soule of a sinner into the bottomlesse pit.
and gives him the reine, and lets him go posthaste, and hurry headlong down to destruction, that is the only Way to pull the soul of a sinner into the bottomless pit.
It is said, Hosea 2. that when the Lord doth please to bring any of his people home, this is Gods speciall care in the sixt Verse, the Lord prickes his fingers,
It is said, Hosea 2. that when the Lord does please to bring any of his people home, this is God's special care in the sixt Verse, the Lord pricks his fingers,
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This is the onely way to bring a soule home to God, then shee will say, I will returne unto my first husband, but this is one of the heaviest judgements,
This is the only Way to bring a soul home to God, then she will say, I will return unto my First husband, but this is one of the Heaviest Judgments,
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I drunke him under the table, no counsell shall prevaile with him, no meanes shall take place in him, dost boast of thy villanie in this kinde, dost glory because thou thrivest in thy wickednesse;
I drunk him under the table, no counsel shall prevail with him, no means shall take place in him, dost boast of thy villainy in this kind, dost glory Because thou thrivest in thy wickedness;
the Phisitians have left him, thinke of it, the Lord of heaven comes to visit thee, thy sicke soule is like the sicke man, many mercies he powreth into thy soule to humble thee, many judgements, to eate out thy proud flesh;
the Physicians have left him, think of it, the Lord of heaven comes to visit thee, thy sick soul is like the sick man, many Mercies he poureth into thy soul to humble thee, many Judgments, to eat out thy proud Flesh;
or as the Gold among other mettalls, or as Saul higher then his brethren there is a kinde of excellencie which Interpreters conceive to bee in this Psalme; partly in regard of the largenesse of the matter, partly in regard of the spirit,
or as the Gold among other metals, or as Saul higher then his brothers there is a kind of excellency which Interpreters conceive to be in this Psalm; partly in regard of the largeness of the matter, partly in regard of the Spirit,
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Not to trouble you with these tinglings which come onely to the care, but are not sappy to nourish and affect the heart, onely a little consider that the Lord by the Penman of this Psalme, doth strive after a spirituall kinde of exquisitnesse, dividing it into 22. Parts, according to the Hebrew Alphabet,
Not to trouble you with these tinglings which come only to the care, but Are not sappy to nourish and affect the heart, only a little Consider that the Lord by the Penman of this Psalm, does strive After a spiritual kind of exquisiteness, dividing it into 22. Parts, according to the Hebrew Alphabet,
the minde is plotting and the affections stirring, and the will choosing, and all the parts of the body are acting forth their severall workes, this is a way, this the Prophet David intimates, Psal. 119.9.
the mind is plotting and the affections stirring, and the will choosing, and all the parts of the body Are acting forth their several works, this is a Way, this the Prophet David intimates, Psalm 119.9.
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and all a mans courses and carriages and speeches are the rodes and outroomes, so that by the way is meant nothing but the cursed distemper of a mans heart,
and all a men courses and carriages and Speeches Are the roads and outroomes, so that by the Way is meant nothing but the cursed distemper of a men heart,
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and of every sinne in particular to bee counterfeit and deceitfull, this the Apostle intimates, Ephes. 4.22. Put off the old man saith the Text, that is corrupt after his deceitfull lusts, the lusts of a mans heart will tell him hee lies to his face.
and of every sin in particular to be counterfeit and deceitful, this the Apostle intimates, Ephesians 4.22. Put off the old man Says the Text, that is corrupt After his deceitful Lustiest, the Lustiest of a men heart will tell him he lies to his face.
and if the coare of an Apple be rotten, though it bee never so beautifull, it will deceive him that buyeth it, it will not bee fit for foode to him that hath it;
and if the Coare of an Apple be rotten, though it be never so beautiful, it will deceive him that buyeth it, it will not be fit for food to him that hath it;
and honesty, and uprightnesse, that formerly were observed, Z•ba had a deceitfull heart, and of a servant hee becomes a false accuser, Achitophel had a proud heart,
and honesty, and uprightness, that formerly were observed, Z•ba had a deceitful heart, and of a servant he becomes a false accuser, Ahithophel had a proud heart,
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So the covetousnesse of Demas his heart made him fly off from the truth, and forsake the fellowship and faith of Saint Paul, and leave him in the lurch, Paul had some confidence in him,
So the covetousness of Demas his heart made him fly off from the truth, and forsake the fellowship and faith of Saint Paul, and leave him in the lurch, Paul had Some confidence in him,
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but when a man lies on his death bed, it plagues the soule and rends the heart, Obad. 3. Wee shall observe the maine cause of the couzenage of Edom, The pride of thine heart hath deceived thee, thou that dwellest in the clifts of the rockes, that saith, who shall bring me downe? Because shee was ferced strongly,
but when a man lies on his death Bed, it plagues the soul and rends the heart, Obadiah 3. we shall observe the main cause of the cozenage of Edom, The pride of thine heart hath deceived thee, thou that dwellest in the cliffs of the Rocks, that Says, who shall bring me down? Because she was ferced strongly,
and it is pretty to observe concerning Ionah, hee was sent to Niniveh, but because hee thought disgrace should befall him, hee should proclaime destruction to the city,
and it is pretty to observe Concerning Jonah, he was sent to Nineveh, but Because he Thought disgrace should befall him, he should proclaim destruction to the City,
now hee goes to Tarsis, and enters into a shippe, and is gore farre, but this pride and policie of his deceived him, hee thought hee should have had all quiet and content and ease, no, the Lord sent a troublesome messenger after Ionah, the Winds began to bluster,
now he Goes to Tarsis, and enters into a ship, and is gore Far, but this pride and policy of his deceived him, he Thought he should have had all quiet and content and ease, no, the Lord sent a troublesome Messenger After Jonah, the Winds began to bluster,
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Little did Ac•n thinke when he tooke the Babilonish garment, and the wedge of gold to inrich him, all Israel should stone him in the Valley of Achor. So Gehezai out of covetousnesse got two suits of raiment,
Little did Ac•n think when he took the Babylonish garment, and the wedge of gold to enrich him, all Israel should stone him in the Valley of Achor. So Gehazi out of covetousness god two suits of raiment,
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nay, Exod. 1. I will name onely this, when Pharaoh was to trade with the children of Israel, hee calls his Councell, Let us deale wisely, he thought all the world was his now,
nay, Exod 1. I will name only this, when Pharaoh was to trade with the children of Israel, he calls his Council, Let us deal wisely, he Thought all the world was his now,
but when hee thought to deale wisely, his wisedome couzened him, for take notice of it, which is a thing remarkeable, the way he tooke to suppresse them did multiply them,
but when he Thought to deal wisely, his Wisdom cozened him, for take notice of it, which is a thing remarkable, the Way he took to suppress them did multiply them,
you might save mee a labour, then me thinkes every man that understands himselfe, and hath common sence will make the sence and conclusion faire, never beleeve a lyer, reason and experience teacheth us this;
you might save me a labour, then me thinks every man that understands himself, and hath Common sense will make the sense and conclusion fair, never believe a liar, reason and experience Teaches us this;
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and another malice, and thinkes to give himselfe full content, stop your eares, and fence your hearts, against these chanting charmes of sinne and Sathan, beleeve not one sentence or sillable, they will all deceive you, they will pretend faire,
and Another malice, and thinks to give himself full content, stop your ears, and fence your hearts, against these chanting charms of sin and Sathan, believe not one sentence or Syllable, they will all deceive you, they will pretend fair,
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Alas what is it for a man to drinke a draught of poyson in a golden cup and die as soone as hee hath done? what is it to bee rich and a reprobate, honored and damned? what is it for a man to pull vengence upon his brother,
Alas what is it for a man to drink a draught of poison in a golden cup and die as soon as he hath done? what is it to be rich and a Reprobate, honoured and damned? what is it for a man to pull vengeance upon his brother,
and tell ambition, is this your honour, with Haman to be in high regard to day and hanged to morrow? then let me be meane still, is this all the content that all the carnall meanes in the world can afford, to fare deliciously every day with Dives, and then lie in hell for ever? Let mee live poorely rather;
and tell ambition, is this your honour, with Haman to be in high regard to day and hanged to morrow? then let me be mean still, is this all the content that all the carnal means in the world can afford, to fare deliciously every day with Dives, and then lie in hell for ever? Let me live poorly rather;
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if a man have experience of an old cheater, if a man be noted, and have beene on the Pillery for his cheating, no man will trust him, he couzens and deceives all that ever hee deales withall, have nothing to do with sinne, it is an old Cheater,
if a man have experience of an old cheater, if a man be noted, and have been on the Pillery for his cheating, no man will trust him, he cozens and deceives all that ever he deals withal, have nothing to do with sin, it is an old Cheater,
the Text saith, Trust not in oppression because the oppressour hath a weightie purse, and great friends and meanes, he thinkes to carry all before him,
the Text Says, Trust not in oppression Because the oppressor hath a weighty purse, and great Friends and means, he thinks to carry all before him,
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but trust not in oppression, for it will deceive you, so trust not to a proud heart, trust not to a malicious heart, in conclusion it will leave you in the dust,
but trust not in oppression, for it will deceive you, so trust not to a proud heart, trust not to a malicious heart, in conclusion it will leave you in the dust,
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this humanity learnes us, and reason will perswade a man to this, if hee hath escaped robbing by the highway, he tells every passenger, take heede how you passe by such a place least you are surprized:
this humanity learns us, and reason will persuade a man to this, if he hath escaped robbing by the highway, he tells every Passenger, take heed how you pass by such a place lest you Are surprised:
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a proud heart hath couzened you, and a loose heart hath deceived you, when you are delivered and freed from these spoylers and robbers in this nature, leave a remembrance to your fellow brethren,
a proud heart hath cozened you, and a lose heart hath deceived you, when you Are Delivered and freed from these spoilers and robbers in this nature, leave a remembrance to your fellow brothers,
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remember Lots wife, and bold proud wives and servants, take heede of a proud heart, I was deceived with it, take heede of a malicious heart, I was cozened with it, take heede of a coveteous heart, I had like to have beene overthrowne with it,
Remember Lots wife, and bold proud wives and Servants, take heed of a proud heart, I was deceived with it, take heed of a malicious heart, I was cozened with it, take heed of a covetous heart, I had like to have been overthrown with it,
and it is that which Saint Paul leaves upon record, as a point in his owne experience, Phil. 3 8. speaking there of trusting to mans carnall confidence,
and it is that which Saint Paul leaves upon record, as a point in his own experience, Philip 3 8. speaking there of trusting to men carnal confidence,
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and I trusted to my performances, I thought none should goe to heaven, if not learned Paul, and judicious Paul, and experienced Paul, but these left me in the lurch in conclusion,
and I trusted to my performances, I Thought none should go to heaven, if not learned Paul, and judicious Paul, and experienced Paul, but these left me in the lurch in conclusion,
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Wee come now to the affection which the holy man had to this sinfull distemper in this nature, the Text saith, Remove from me the way of lying, take it away, that is the phrase, I will doe what I can Lord,
we come now to the affection which the holy man had to this sinful distemper in this nature, the Text Says, Remove from me the Way of lying, take it away, that is the phrase, I will do what I can Lord,
What David did, a good man must doe, the ground is the same, and the worke of grace is the same, a good heart is in good earnest content to part with any corruption, he doth not put off God with good words,
What David did, a good man must do, the ground is the same, and the work of grace is the same, a good heart is in good earnest content to part with any corruption, he does not put off God with good words,
Hee doth not say Lord, take away some stile out of the way, or take away some logge or impediment in the way of sinning, I would not be disparaged and disgraced and troubled in sinning, no Lord, take away the way of sinning, that I may never walke in that way more:
He does not say Lord, take away Some style out of the Way, or take away Some log or impediment in the Way of sinning, I would not be disparaged and disgraced and troubled in sinning, no Lord, take away the Way of sinning, that I may never walk in that Way more:
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and it was so with the converted Church, when their hearts were humbled, and they came to seeke the Lord, they say, take away from us all our iniquitie, and receive us graciously:
and it was so with the converted Church, when their hearts were humbled, and they Come to seek the Lord, they say, take away from us all our iniquity, and receive us graciously:
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A good heart will not deale with sinne as the people of Israel dealt with the Cananites, the Lord commanded them to drive out the Cananites and leave none there,
A good heart will not deal with sin as the people of Israel dealt with the Canaanites, the Lord commanded them to drive out the Canaanites and leave none there,
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first for the former, the endeavour and strife of a sinner, for the parting of his sinne and his soule, it appeares in foure particulars, in all which we may fully perceive, that in the soule of a gracious man, there is this resolution to make a breach betweene his soule and his distempers:
First for the former, the endeavour and strife of a sinner, for the parting of his sin and his soul, it appears in foure particulars, in all which we may Fully perceive, that in the soul of a gracious man, there is this resolution to make a breach between his soul and his distempers:
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first, a sound heart is ready to take the least notice of any thing that is unlawfull, it hearkens to any information, that may discover any thing to be sinnefull in any measure, after any manner;
First, a found heart is ready to take the least notice of any thing that is unlawful, it hearkens to any information, that may discover any thing to be sinful in any measure, After any manner;
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this is one argument that the soule is resolved to part with any sinne, because it is marvellous ready to heare any thing against sinne that it might part there from;
this is one argument that the soul is resolved to part with any sin, Because it is marvellous ready to hear any thing against sin that it might part there from;
a man that doth seriously desire to remove another out of his possession, the course whereby hee doth expresse his affection is this, he is ready to heare any report,
a man that does seriously desire to remove Another out of his possession, the course whereby he does express his affection is this, he is ready to hear any report,
but the presence of it in his heart any longer, hee is ready to hearken to the least information, from any occasion, from any speech, from any action of the meanest Saint of God, that appeares in his course and conversation, whereby he make it questionable, such a course is sinnefull, and such a practice unlawful, he is very carefull to attend,
but the presence of it in his heart any longer, he is ready to harken to the least information, from any occasion, from any speech, from any actium of the Meanest Saint of God, that appears in his course and Conversation, whereby he make it questionable, such a course is sinful, and such a practice unlawful, he is very careful to attend,
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and the soule will never be quieted, till it get sound information, what is lawfull, and may be performed, and what is unlawfull, and ought to be avoided:
and the soul will never be quieted, till it get found information, what is lawful, and may be performed, and what is unlawful, and ought to be avoided:
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this is an argument, that hee is willing to part with his corruptions, because hee is willing to know what is evill, that hee may avoid it, Iob 6.24. Teach thou me, and I will hold my tongue, cause mee to understand wherein I have erred:
this is an argument, that he is willing to part with his corruptions, Because he is willing to know what is evil, that he may avoid it, Job 6.24. Teach thou me, and I will hold my tongue, cause me to understand wherein I have erred:
I know not, I perceive not, but cause me to know, informe soundly, reprove mee throughly wherein I have done amisse, Nay, Iob 34.32. it is a sine passage, What I know not, teach thou me, if I have done amisse I will doe so no more:
I know not, I perceive not, but cause me to know, inform soundly, reprove me thoroughly wherein I have done amiss, Nay, Job 34.32. it is a sine passage, What I know not, teach thou me, if I have done amiss I will do so no more:
and saith, Lord thou knowest the heart, let mee know it, thou knowest the windings of this soule of mine, let me understand it that I may not be couzened.
and Says, Lord thou Knowest the heart, let me know it, thou Knowest the windings of this soul of mine, let me understand it that I may not be cozened.
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when Christ was hot upon her, and called her dogge, truth Lord saith shee, yet the dogges may eate of the crummes that fall from their masters table as who should say, I confesse I am as bad as thou speakest, I deny not what I am, I am a dog I yeeld it,
when christ was hight upon her, and called her dog, truth Lord Says she, yet the Dogs may eat of the crumbs that fallen from their Masters table as who should say, I confess I am as bad as thou Speakest, I deny not what I am, I am a dog I yield it,
yet the dogges lye under the table, that is all I crave and aske, that I may lye under the table and waile for crummes of mercy, you know how it was with Peter when he had denied our Saviour, he doth not wrangle it out & colour it over,
yet the Dogs lie under the table, that is all I crave and ask, that I may lie under the table and wail for crumbs of mercy, you know how it was with Peter when he had denied our Saviour, he does not wrangle it out & colour it over,
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and comes on comfortably to receive the truth, I confesse this, and experience hath taught as much in this nature in point of conscience, it is possible for the soule, partly out of weakenesse of judgement, not being able to perceive the truth,
and comes on comfortably to receive the truth, I confess this, and experience hath taught as much in this nature in point of conscience, it is possible for the soul, partly out of weakness of judgement, not being able to perceive the truth,
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but in my experience I have observed this is the issue, it will never leave inquiring and disputing about the businesse till it fall that way, the bias of the soule will runne directly towards the truth;
but in my experience I have observed this is the issue, it will never leave inquiring and disputing about the business till it fallen that Way, the bias of the soul will run directly towards the truth;
if there were any evill before committed, the soule sets upon the reformation of it, if any duty not before performed, it now sets upon the performance thereof;
if there were any evil before committed, the soul sets upon the Reformation of it, if any duty not before performed, it now sets upon the performance thereof;
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but hee will doe what he can, and labour for ability to doe that, which for the present he cannot, Gen. 22 3, it was a hard taske that God enjoyned Abraham, to sacrifice his beloved and darling sonne Isaack, now when the thing was plaine though it was never so hard, Abraham set about it, he got up betimes in the morning,
but he will do what he can, and labour for ability to do that, which for the present he cannot, Gen. 22 3, it was a hard task that God enjoined Abraham, to sacrifice his Beloved and darling son Isaac, now when the thing was plain though it was never so hard, Abraham Set about it, he god up betimes in the morning,
though it bee the killing of a darling secure, tender, beloved lust, if the Lord say it must bee done, this sinne must bee abandoned, this corruption must bee reformed,
though it be the killing of a darling secure, tender, Beloved lust, if the Lord say it must be done, this sin must be abandoned, this corruption must be reformed,
A gracious heart if his minde be informed and his conscience convinced of a duty, he will set upon the duty, it is a thing I would have you remember, it is a marvelous distemper of Spirit,
A gracious heart if his mind be informed and his conscience convinced of a duty, he will Set upon the duty, it is a thing I would have you Remember, it is a marvelous distemper of Spirit,
Alas saith the Gallant I confesse these fashions are fooleries, but what shall I doe out of fashion with the world, the Text saith, fashion not your selves after the world, but the truth is I know not how to get out,
Alas Says the Gallant I confess these fashions Are fooleries, but what shall I do out of fashion with the world, the Text Says, fashion not your selves After the world, but the truth is I know not how to get out,
and is thy heart perswaded of it, and wilt thou not set about it? where is grace then, Civlitie will reforme, Hypocrisie will reforme, Nature will reforme, Reason will reforme a man in outward things,
and is thy heart persuaded of it, and wilt thou not Set about it? where is grace then, Civlitie will reform, Hypocrisy will reform, Nature will reform, Reason will reform a man in outward things,
but if a man will not part with an apish fashion, a foolery, how will he part with all sinne, that will not part with the shadow, the appearance of sinne? I conclude thus, he that is informed and convinced, what is sin,
but if a man will not part with an apish fashion, a foolery, how will he part with all sin, that will not part with the shadow, the appearance of sin? I conclude thus, he that is informed and convinced, what is since,
and ought to be avoided, and will not addresse himselfe to reforme it, that man is not under the power of the Word and therefore hath no power of grace,
and ought to be avoided, and will not address himself to reform it, that man is not under the power of the Word and Therefore hath no power of grace,
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so in the last place his heart is content to take up the hardest meanes, the sharpest medicines, that God hath appointed for the killing and slaying of his corruptions,
so in the last place his heart is content to take up the Hardest means, the Sharpest medicines, that God hath appointed for the killing and slaying of his corruptions,
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if there bee any medicine in the world more keene then other, any meanes more sharpe then other that may cut off his base distempers, a gracious heart will be content to take up that, that it may serve his turne, that there might bee reformation made.
if there be any medicine in the world more keen then other, any means more sharp then other that may Cut off his base distempers, a gracious heart will be content to take up that, that it may serve his turn, that there might be Reformation made.
So it is here with some kinde of baser sinnes, I meane grosser, opener notoriouser crimes that I may so say are scandalously vile, there is no way in the world,
So it is Here with Some kind of baser Sins, I mean grosser, opener notoriouser crimes that I may so say Are scandalously vile, there is no Way in the world,
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but there must be some sharpe corrasive applied, or else the soule will never bee separated from these, there must be some strong corrasive and sharpe medicine applied,
but there must be Some sharp corrasive applied, or Else the soul will never be separated from these, there must be Some strong corrasive and sharp medicine applied,
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now when the Word of God comes home to his conscience and informes him, and tells him he must satisfie every man, that is the thing, he must make satisfaction,
now when the Word of God comes home to his conscience and informs him, and tells him he must satisfy every man, that is the thing, he must make satisfaction,
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and if hee make satisfaction hee shall beggar himselfe, but if hee bee content in good earnest to part with his sinnes, he will take this course because nothing else will doe the deed, a Broker in London that had gotten much by couzning,
and if he make satisfaction he shall beggar himself, but if he be content in good earnest to part with his Sins, he will take this course Because nothing Else will do the deed, a Broker in London that had got much by cozening,
I will passe no judgement upon him, but his course was base before, and so it was afterwards, a man that deales falsely, this is the medicine this is the corrasive that must cure him, thus Zacheus did.
I will pass no judgement upon him, but his course was base before, and so it was afterwards, a man that deals falsely, this is the medicine this is the corrasive that must cure him, thus Zacchaeus did.
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the other instance is this, imagine a man that lives in the bosome of the Church, a great professour hath beene either openly drunk, or hath beene a knowne adulterer, there is no cure for this man, let him fast and pray,
the other instance is this, imagine a man that lives in the bosom of the Church, a great professor hath been either openly drunk, or hath been a known adulterer, there is no cure for this man, let him fast and pray,
and humble his soule, and cry and howle, I know not how this mans conscience can be quieted unlesse he make publicke confession in the Congregation, hee must not onely satisfie his owne conscience,
and humble his soul, and cry and howl, I know not how this men conscience can be quieted unless he make public Confessi in the Congregation, he must not only satisfy his own conscience,
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but hee must satisfie the Congregation, the Church of God hath beene wronged, and the Church of Christ dishonoured and discredited, hee must therefore undergoe publick pennance,
but he must satisfy the Congregation, the Church of God hath been wronged, and the Church of christ dishonoured and discredited, he must Therefore undergo public penance,
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Thus much a good heart will doe, and then he is content in good earnest to part with his corruptions, hee is willing to know what is sinne, he yeelds when hee is informed,
Thus much a good heart will do, and then he is content in good earnest to part with his corruptions, he is willing to know what is sin, he yields when he is informed,
and master his sinnes as he desires, he wisheth that the Lord would direct some man by some powerfull truth to plucke these rebellions out of his soule, hee wisheth and hee wellcomes,
and master his Sins as he Desires, he wishes that the Lord would Direct Some man by Some powerful truth to pluck these rebellions out of his soul, he wishes and he welcomes,
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and he takes those truths that may be powerfull and effectuall this way, so that the soule makes his moane to God and complaines as David did, ye are too hard for mee yee sonnes of Zerviah, Oh Lord, these corruptions sticke too fast, they are too strong, they are too mighty for me, I am not able to remove them,
and he Takes those truths that may be powerful and effectual this Way, so that the soul makes his moan to God and complains as David did, you Are too hard for me ye Sons of Zeruiah, O Lord, these corruptions stick too fast, they Are too strong, they Are too mighty for me, I am not able to remove them,
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and when the truth of Christ layes battery against a mans heart, and that it brings and sets up another frame and disposition of heart, the soule lies under the blow,
and when the truth of christ lays battery against a men heart, and that it brings and sets up Another frame and disposition of heart, the soul lies under the blow,
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A man that is troubled with the toothach, if the Tooth-drawer apply his instrument, and hee find hee hath hold of it, hee saith, that is it, pull it out, leave nothing behind.
A man that is troubled with the toothache, if the Toothdrawer apply his Instrument, and he find he hath hold of it, he Says, that is it, pull it out, leave nothing behind.
when the word comes home to his soule, and meetes with that distemper, he saith Lord, plucke out all of it, that I may never see that pride more that I may never see that malice more, leave not a stumpe behinde, Lord, that I may be freed from that cursed distemper of spirit, this is the difference betweene a varnished hypocrite,
when the word comes home to his soul, and meets with that distemper, he Says Lord, pluck out all of it, that I may never see that pride more that I may never see that malice more, leave not a stump behind, Lord, that I may be freed from that cursed distemper of Spirit, this is the difference between a varnished hypocrite,
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and a sound heart, a wretched unsound heart, it feares least the Word should come home to it, it feares the blow when hee seeth it comming, hee wisheth he were ridde of the place,
and a found heart, a wretched unsound heart, it fears least the Word should come home to it, it fears the blow when he sees it coming, he wishes he were rid of the place,
and goeth to the coare of his corruptions, oh the wound was the wound of a friend, it was a friendly reproofe, the Minister spake friendly to mee that wounded my corruptions, I saw the coare comming,
and Goes to the Coare of his corruptions, o the wound was the wound of a friend, it was a friendly reproof, the Minister spoke friendly to me that wounded my corruptions, I saw the Coare coming,
and such a mans conscience awakened, and such a mans spirit brought low, and Lord, shall nothing prevaile with me? He is restlesse in seeking unto the Lord till he see every sinne mastered,
and such a men conscience awakened, and such a men Spirit brought low, and Lord, shall nothing prevail with me? He is restless in seeking unto the Lord till he see every sin mastered,
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The Irish man being malitious and fearefull, he never thinkes his enemy killed till he hath cut off his head, hee will be sure to make him past recovery;
The Irish man being malicious and fearful, he never thinks his enemy killed till he hath Cut off his head, he will be sure to make him passed recovery;
so a gracious heart never thinkes his sinnes are slaine, till hee see the strength and power thereof subdued in every particular more or lesse, till hee see the very bloud and life of his corruptions removed this is that a gracious heart is restlesse and intreats at Gods hand from day to day,
so a gracious heart never thinks his Sins Are slain, till he see the strength and power thereof subdued in every particular more or less, till he see the very blood and life of his corruptions removed this is that a gracious heart is restless and intreats At God's hand from day to day,
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or the action of sinne, but from the body of sinne, there is a body of pride, there is a body of malice, a body of anger, a body of the cursed distempers of a mans soule;
or the actium of sin, but from the body of sin, there is a body of pride, there is a body of malice, a body of anger, a body of the cursed distempers of a men soul;
and all knees bowing to him, What availeth this, saith he, so long as I see Mordecay sit in the Kings gate? So saith a gracious heart, what availes it me, that I am not a theefe,
and all knees bowing to him, What availeth this, Says he, so long as I see Mordecai fit in the Kings gate? So Says a gracious heart, what avails it me, that I am not a thief,
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or a drunkard, or an adulterer, if yet this proud heart prevailes, this proud heart and carnall confidence of mine will bring my soule into everlasting destruction, the soule is restlesse till the Lord looke upon him,
or a drunkard, or an adulterer, if yet this proud heart prevails, this proud heart and carnal confidence of mine will bring my soul into everlasting destruction, the soul is restless till the Lord look upon him,
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yet a gratious heart though this be hard saith, Lord let mee have an humble heart whatever it costs me, this man now is in good earnest content to part with his corruptions.
yet a gracious heart though this be hard Says, Lord let me have an humble heart whatever it costs me, this man now is in good earnest content to part with his corruptions.
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but to pitch upon particulars which is the life of application, let me make it appeare in these three particulars, this is a bill of inditement and falls heavy and foule upon these three sorts;
but to pitch upon particulars which is the life of application, let me make it appear in these three particulars, this is a bill of indictment and falls heavy and foul upon these three sorts;
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then judge you, I will say nothing, but judge you, set downe the sentence, what doe you thinke of those that are content rather to part with their blood and with their hearts,
then judge you, I will say nothing, but judge you, Set down the sentence, what do you think of those that Are content rather to part with their blood and with their hearts,
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then with their base corruptions? I meane the prophane, carnall wicked of the world, they are so farre from being content to have their sinnes taken away, that they are not willing to heare of it, they are not willing that the Minister should meddle with them,
then with their base corruptions? I mean the profane, carnal wicked of the world, they Are so Far from being content to have their Sins taken away, that they Are not willing to hear of it, they Are not willing that the Minister should meddle with them,
or that any man should touch them or come neare them nay there is no power outwardly that can prevaile, no abilitie in any meanes that is able to teare these distempers away from their soules,
or that any man should touch them or come near them nay there is no power outwardly that can prevail, no ability in any means that is able to tear these distempers away from their Souls,
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Iohn must rather lose his head, then Herod his incestuous adultery. Nay the league of these men with their lusts it is everlasting, Ier. 18.12.
John must rather loose his head, then Herod his incestuous adultery. Nay the league of these men with their Lustiest it is everlasting, Jeremiah 18.12.
when the Prophet came early and late speaking to the people, this is the good and ancient way walk in it, mark how they answer, we will walke in our owne wayes,
when the Prophet Come early and late speaking to the people, this is the good and ancient Way walk in it, mark how they answer, we will walk in our own ways,
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and plucke away their corruptions, they tooke hold upon their deceits, the phrase is strange, this is all the quarrell in the world betweene the Minister and the hearts of the people;
and pluck away their corruptions, they took hold upon their Deceits, the phrase is strange, this is all the quarrel in the world between the Minister and the hearts of the people;
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The resolution of these men is that of Ruth and Naomi, they say to their sinnes as they did, nothing but death shall part us, the contentious man will part with his estate,
The resolution of these men is that of Ruth and Naomi, they say to their Sins as they did, nothing but death shall part us, the contentious man will part with his estate,
and he is cashered and cast out, as not sharing in, as not partaking of the least dramme of uprightnesse of heart, this indulgent hypocrite, I compare to a fond cockering father, that never loves to have his child out of his sight,
and he is Cashiered and cast out, as not sharing in, as not partaking of the least dram of uprightness of heart, this indulgent hypocrite, I compare to a found cockering father, that never loves to have his child out of his sighed,
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and distemper of spirit, and hee will leave them now and then a little, but hee will not part wholly with them, the soule of the hypocrite is hankering after those secret distempers of spirit,
and distemper of Spirit, and he will leave them now and then a little, but he will not part wholly with them, the soul of the hypocrite is hankering After those secret distempers of Spirit,
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it is a prettie passage, it is with the soule as it was with Abraham and Sarah, Gen. 12.13. Abraham was very fearefull because his wife was beautifull, least hee should be slaine for her sake;
it is a pretty passage, it is with the soul as it was with Abraham and Sarah, Gen. 12.13. Abraham was very fearful Because his wife was beautiful, lest he should be slain for her sake;
and the necessitie of the Church expects it, that I should give somewhat liberally, if any such occasion comes, saith the soule to covetousnesse, I am resolved not to give, but to be close-fisted:
and the necessity of the Church expects it, that I should give somewhat liberally, if any such occasion comes, Says the soul to covetousness, I am resolved not to give, but to be close-fisted:
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and ought to reforme it, then the second passage is this, he doth goe very slowly about the reformation of this, he whyles off the proceedings against his sinne, hee saith it must be so and ought to be so,
and ought to reform it, then the second passage is this, he does go very slowly about the Reformation of this, he whiles off the proceedings against his sin, he Says it must be so and ought to be so,
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and hee will take a convenient time to reforme the sinne, and in the meane time he commits the sinne, looke as it is with a sleepie Magistrate or cockering father,
and he will take a convenient time to reform the sin, and in the mean time he commits the sin, look as it is with a sleepy Magistrate or cockering father,
but the one neglects the child, and corrects it not, and the other neglects the sinne and reformes it not, this is false dealing with the Lord, this is a lively picture of an indulgent hypocrite, sometimes reason convinceth him and hee yeeldeth;
but the one neglects the child, and corrects it not, and the other neglects the sin and reforms it not, this is false dealing with the Lord, this is a lively picture of an indulgent hypocrite, sometime reason Convinces him and he yields;
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but alas what should I doe? I shall take a convenient time to reforme these things, all things cannot be done at once, threaten their sinnes and they will require it,
but alas what should I do? I shall take a convenient time to reform these things, all things cannot be done At once, threaten their Sins and they will require it,
and reforme my servants, but that time of reformation will never come, they are loath to deale hardly, loath to proceede to reformation of the evills that are deare and tender unto them, you know what he sayd, father I will goe into the Vineyard but went not,
and reform my Servants, but that time of Reformation will never come, they Are loath to deal hardly, loath to proceed to Reformation of the evils that Are deer and tender unto them, you know what he said, father I will go into the Vineyard but went not,
Thirdly, if hee doe proceede or be forced to proceede, and labour for the reformation of his sinnes, the third passage is this, hee will not deale thoroughly, hee will not deale keenely with his corruptions,
Thirdly, if he do proceed or be forced to proceed, and labour for the Reformation of his Sins, the third passage is this, he will not deal thoroughly, he will not deal keenely with his corruptions,
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and snubs his corruptions, yet he will not kill it, hee threatens his evill and reformes it in some measure but hee will not abandon it utterly, that he may never have more societie with it, take notice of the guise of this hypocrite, you shall commonly have him complayning of too harsh preaching, there is wisedome in all things, these things are able to gaster a mans conscience,
and snubs his corruptions, yet he will not kill it, he threatens his evil and reforms it in Some measure but he will not abandon it utterly, that he may never have more society with it, take notice of the guise of this hypocrite, you shall commonly have him complaining of too harsh preaching, there is Wisdom in all things, these things Are able to gaster a men conscience,
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when Absalon rebelled against David, and conspired against his kingdome, hee gives this charge, deale kindly with the young man for my sake, hee hath dealt basely with mee,
when Absalom rebelled against David, and conspired against his Kingdom, he gives this charge, deal kindly with the young man for my sake, he hath dealt basely with me,
or the sonne of thy daughter, or the wife of thy bosome, or thy friend which is as thine owne soule shall entice thee secretly, let us goe serve other gods, thou shalt not spare him;
or the son of thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul shall entice thee secretly, let us go serve other God's, thou shalt not spare him;
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Now in the second place, it is a word of exhortation, you see the way, walke in it, you see what God requires, doe what you know, you see what a sincere heart will doe,
Now in the second place, it is a word of exhortation, you see the Way, walk in it, you see what God requires, do what you know, you see what a sincere heart will do,
so this will trie it, a good heart is content to part with any corruption, art thou so? say it is so? aske thy heart, am I content to part with the world,
so this will try it, a good heart is content to part with any corruption, art thou so? say it is so? ask thy heart, am I content to part with the world,
but doe it to purpose now, doe not pretend faire, and fall short, halfe in Egypt, and halfe out of Egypt, body out of Egypt, and heart in Egypt, but take away all,
but do it to purpose now, do not pretend fair, and fallen short, half in Egypt, and half out of Egypt, body out of Egypt, and heart in Egypt, but take away all,
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and dogged, and waward, and snarling at Gods truth? What profit is got by covetousnesse and cheating? all these profits and pleasures and contentments, are but shadowes and lying vanitie, there is woe in all thy wealth,
and dogged, and waward, and snarling At God's truth? What profit is god by covetousness and cheating? all these profits and pleasures and contentment's, Are but shadows and lying vanity, there is woe in all thy wealth,
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know therefore there is danger in the neglect thereof, if you would not have God take away your sinnes, the truth is, God will take away his mercy from you,
know Therefore there is danger in the neglect thereof, if you would not have God take away your Sins, the truth is, God will take away his mercy from you,
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or part with happinesse, either suffer God to take away thy sinnes, or else he will take away his mercy, Psal. 53. Thou art a God that lovest not wickednesse;
or part with happiness, either suffer God to take away thy Sins, or Else he will take away his mercy, Psalm 53. Thou art a God that Lovest not wickedness;
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nor you shall never dwell with him, if you will harbour and hold your sinnes, you must hold your shame too, you will not part with your sinnes, you must part with heaven,
nor you shall never dwell with him, if you will harbour and hold your Sins, you must hold your shame too, you will not part with your Sins, you must part with heaven,
FOr the coherence of these words know thus much from the 20. verse to the end wee shall take notice of two things mainely intended by the Spirit of God.
FOr the coherence of these words know thus much from the 20. verse to the end we shall take notice of two things mainly intended by the Spirit of God.
First, the kind loving and passionate invitation of wisedome to simple, sinfull, scornefull wretches, this we shall observe from the 20. verse to the 23. there wisedome cryeth earnestly and uttereth her voyce in the streets, that is, shee presseth in with a kind of violence to win and woe the soules of sinners that at last they may know the things belonging to their peace.
First, the kind loving and passionate invitation of Wisdom to simple, sinful, scornful wretches, this we shall observe from the 20. verse to the 23. there Wisdom Cries earnestly and utters her voice in the streets, that is, she Presseth in with a kind of violence to win and woe the Souls of Sinners that At last they may know the things belonging to their peace.
& God rejected thē, they cast his call behind their backes, and therefore hee casteth off them, Then shall they call, saith the Text, but I will not heare;
& God rejected them, they cast his call behind their backs, and Therefore he Cast off them, Then shall they call, Says the Text, but I will not hear;
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they that rejected mercie offered, shall not obtaine mercie sought and desired, this is the scope of the words, Then shall they call, that is, in the time of trouble,
they that rejected mercy offered, shall not obtain mercy sought and desired, this is the scope of the words, Then shall they call, that is, in the time of trouble,
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secondly, observe the time when they sought him, when their calamities did come like a whirlewinde, In the day of trouble then they crie and call, and cry unto the Lord;
secondly, observe the time when they sought him, when their calamities did come like a whirlwind, In the day of trouble then they cry and call, and cry unto the Lord;
then they sought him, so Isaiah 25. The Text saith, that in the time of trouble they will visite the Lord, In the time of prosperitie the Lord calls for holy duties,
then they sought him, so Isaiah 25. The Text Says, that in the time of trouble they will visit the Lord, In the time of Prosperity the Lord calls for holy duties,
When the people of Israel were set a • … adding after a King, Samuel made a marvellous elegant gracious Sermon unto them, exhorting them not to forsake the Lord,
When the people of Israel were Set a • … adding After a King, Samuel made a marvellous elegant gracious Sermon unto them, exhorting them not to forsake the Lord,
but when the Lord thundered from heaven, then they cried, wee have sinned, he is a terrible God, wee see now he is an angry God, wee observe, it now we have sinned, pray for us,
but when the Lord thundered from heaven, then they cried, we have sinned, he is a terrible God, we see now he is an angry God, we observe, it now we have sinned, pray for us,
therefore when Gall comes to his heart, and the Wormewood into his soule, Nature it selfe will make him in regard of the horrour that lieth upon him to seeke unto God,
Therefore when Gall comes to his heart, and the Wormwood into his soul, Nature it self will make him in regard of the horror that lies upon him to seek unto God,
nature teacheth us this, therefore so long as nature is in a man, afflictions force the soule being tired with misery for to seeke and call and use meanes to be succoured.
nature Teaches us this, Therefore so long as nature is in a man, afflictions force the soul being tired with misery for to seek and call and use means to be succored.
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The second Reason is, because all other meanes are helpes in the time of trouble, and therefore they are forced to seeke to God because all other comforts faile:
The second Reason is, Because all other means Are helps in the time of trouble, and Therefore they Are forced to seek to God Because all other comforts fail:
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because in the heaviest times, at a dead lift, when all faile, wicked men then selves are forced to take up these ordinances of God, take a drunkard or an adulterer on his death-bed then let all the profits in the world bee offered him, you see how unprofitable they are, it is a vexation to the drunkard to see his campanion, nay all the pleasures of the adulterer they are as so much gall to his conscience,
Because in the Heaviest times, At a dead lift, when all fail, wicked men then selves Are forced to take up these ordinances of God, take a drunkard or an adulterer on his deathbed then let all the profits in the world be offered him, you see how unprofitable they Are, it is a vexation to the drunkard to see his campanion, nay all the pleasures of the adulterer they Are as so much Gall to his conscience,
then send for a Minister that he may pray for me, pray for you? why I had thought you had not stood in neede of prayer, is prayer come into any reckoning with you, what is the reason of this? why they that scorned prayer formerly,
then send for a Minister that he may pray for me, pray for you? why I had Thought you had not stood in need of prayer, is prayer come into any reckoning with you, what is the reason of this? why they that scorned prayer formerly,
therefore let us prize those meanes of salvation, that will be so powerfull and comfortable when all other meanes faile, it is true that wicked men in their mad moods,
Therefore let us prize those means of salvation, that will be so powerful and comfortable when all other means fail, it is true that wicked men in their mad moods,
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then hee sets a high price and commendation upon these courses, see them therefore and love them because they will bee in account when the day of distresse comes.
then he sets a high price and commendation upon these courses, see them Therefore and love them Because they will be in account when the day of distress comes.
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Secondly, doe afflictions many times force a scorner to seeke unto God, then take notice of the fearefull stubbornenesse of such kinds of spirits that all afflictions,
Secondly, do afflictions many times force a scorner to seek unto God, then take notice of the fearful stubbornenesse of such Kinds of spirits that all afflictions,
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goe thou therefore that art such a one, and reason thus with thy selfe, good Lord what a wretched, knotty, sturdy heart have I? how many judgements hath God sent upon the nation,
go thou Therefore that art such a one, and reason thus with thy self, good Lord what a wretched, knotty, sturdy heart have I? how many Judgments hath God sent upon the Nation,
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and what doe the devills beleeve and tremble at the wrath of God, why then what a hard heart hast thou, that the Lord flasheth hell fire in thy face and sendeth plague after plague,
and what do the Devils believe and tremble At the wrath of God, why then what a hard heart hast thou, that the Lord flasheth hell fire in thy face and sends plague After plague,
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In the third place it is a ground to teach us thus much, never place much confidence in those prayers that are wrung out of a man by force of affliction, the Lord plucks it out of thee whether thou wilt or no, he will make the stoutest hearts to come in, scorners, reprobates, they pray, the Lord makes;
In the third place it is a ground to teach us thus much, never place much confidence in those Prayers that Are wrung out of a man by force of affliction, the Lord plucks it out of thee whither thou wilt or no, he will make the Stoutest hearts to come in, Scorner's, Reprobates, they pray, the Lord makes;
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and therefore shall finde little acceptance, it was a speech of a good man that the repentance of a dying man, it is commonly a great feare of a dying repentance,
and Therefore shall find little acceptance, it was a speech of a good man that the Repentance of a dying man, it is commonly a great Fear of a dying Repentance,
so I say when a man lives wickedly all his life time, and then thinkes that a few lazie wishes in the time of trouble will serve the turne, take heed, hypocrites doe thus,
so I say when a man lives wickedly all his life time, and then thinks that a few lazy wishes in the time of trouble will serve the turn, take heed, Hypocrites do thus,
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no, no, many shall seeke this but shall not be able. Adde to this John 8.21. It is the heavie doome of Christ upon the Scribes and Pharisees, yee shall seeke me saith he, but shall die in your sinnes;
no, no, many shall seek this but shall not be able. Add to this John 8.21. It is the heavy doom of christ upon the Scribes and Pharisees, ye shall seek me Says he, but shall die in your Sins;
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when I will lay anguish on your hearts, and horrour on your soules, and then you shall seeke me but shall not find me, but shall die in your sinnes, you will have your sinnes, I cannot remove them, you will not suffer me to take place with you, the truth is, you shall die in your sinnes, take your proud hearts and goe downe to hell with them, take them,
when I will lay anguish on your hearts, and horror on your Souls, and then you shall seek me but shall not find me, but shall die in your Sins, you will have your Sins, I cannot remove them, you will not suffer me to take place with you, the truth is, you shall die in your Sins, take your proud hearts and go down to hell with them, take them,
but you will say, if they may seeke, call, and yet not finde, how comes this to passe, is not seeking the way to finding, is not calling the way to receiving, hath not God said,
but you will say, if they may seek, call, and yet not find, how comes this to pass, is not seeking the Way to finding, is not calling the Way to receiving, hath not God said,
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now the reasons why their seeking doe not speede are three; first, they seeke unseasonably, when the Lord happily hath taken away the meanes of salvation,
now the Reasons why their seeking do not speed Are three; First, they seek unseasonably, when the Lord happily hath taken away the means of salvation,
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and there a child crying, and the third dying, then we shall observe what opportunities wee have had and neglected, the Lord was neare to us in the use of the meanes,
and there a child crying, and the third dying, then we shall observe what opportunities we have had and neglected, the Lord was near to us in the use of the means,
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secondly, they seek upon a false ground, it is not out of hatred of sin, that they seeke for mercy but out of horror of conscience, it is not out of loathsomnesse of corruption,
secondly, they seek upon a false ground, it is not out of hatred of since, that they seek for mercy but out of horror of conscience, it is not out of loathsomeness of corruption,
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and worship the Lord, but they did not seeke the Lord but their owne ease and dissembled fearefully and abused the Lords mercy and patience that he had vouchsafed unto them;
and worship the Lord, but they did not seek the Lord but their own ease and dissembled fearfully and abused the lords mercy and patience that he had vouchsafed unto them;
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but that he may be the more quiet in sinne, hee would have Christ pardon sinne, that hee may commit sinne with quietnesse, not to have him take away his corruptions,
but that he may be the more quiet in sin, he would have christ pardon sin, that he may commit sin with quietness, not to have him take away his corruptions,
and convert his soule, but to heale the wound, and to take away the bitternesse of sorrow, Esay 58 34. A company of wicked wretches seemed to seeke the Lord by fasting,
and convert his soul, but to heal the wound, and to take away the bitterness of sorrow, Isaiah 58 34. A company of wicked wretches seemed to seek the Lord by fasting,
but they did not seeke the Lord, but their owne lusts, they fasted that they might continue in their base courses, with more quietnesse, without destraction,
but they did not seek the Lord, but their own Lustiest, they fasted that they might continue in their base courses, with more quietness, without distraction,
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and therefore it falls sore upon those creatures that make a scoffe at praying, and hearing all ignorant and deluded persons, that know not how to pray and seeke to the Lord for grace and mercie;
and Therefore it falls soar upon those creatures that make a scoff At praying, and hearing all ignorant and deluded Persons, that know not how to pray and seek to the Lord for grace and mercy;
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doe I count of mercy and pardon for my sinnes? no let me set my heart at ease, those dayes are gone I mercie, no, I have loathed and scorned mercie, the day will come when the Lord will say, you have hated mercy,
do I count of mercy and pardon for my Sins? no let me Set my heart At ease, those days Are gone I mercy, no, I have loathed and scorned mercy, the day will come when the Lord will say, you have hated mercy,
therefore you shall be condemned, and never partake thereof, nay, what will become of a companie of carnall wretches, that set themselves with desperate indignation to hinder,
Therefore you shall be condemned, and never partake thereof, nay, what will become of a company of carnal wretches, that Set themselves with desperate Indignation to hinder,
and saith, I cannot maintaine my family by poaring on a booke, how then dost thou get thy living if not by praying and reading, thou gottest thy living,
and Says, I cannot maintain my family by poring on a book, how then dost thou get thy living if not by praying and reading, thou gottest thy living,
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why reason thus with your selves, I cannot so much as buy cattle, but I must seeke in the Fayres, I cannot provide foode for my family but I must goe to the market,
why reason thus with your selves, I cannot so much as buy cattle, but I must seek in the Fairs, I cannot provide food for my family but I must go to the market,
and call upon his name, how is my judgement blinded, and my soule couzened, •hinke of it if those that offered faire for mercy and grace by many prayers,
and call upon his name, how is my judgement blinded, and my soul cozened, •hinke of it if those that offered fair for mercy and grace by many Prayers,
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and desires, and endeavours, if they in the meane time fell short, and never came to heaven, what will become of mee that never looke after the things of grace and salvation,
and Desires, and endeavours, if they in the mean time fell short, and never Come to heaven, what will become of me that never look After the things of grace and salvation,
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what shall wee therefore cast care away, no therefore strive you to enter, seeke after another manner then they doe that so thou mayst obtaine that which they shall never obtaine, many deale in this case as Gentlewomen at a Sermon;
what shall we Therefore cast care away, no Therefore strive you to enter, seek After Another manner then they do that so thou Mayest obtain that which they shall never obtain, many deal in this case as Gentlewomen At a Sermon;
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But you will say if earnestnesse and vehemency will not doe the deede, what then will doe the deede, the rules therefore for our direction in seeking are three;
But you will say if earnestness and vehemency will not do the deed, what then will do the deed, the rules Therefore for our direction in seeking Are three;
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and arrive at the end of your hopes, call upon the Lord while hee may bee found, it was the direction God gave to Ierusalem, and the mone he makes for her neglect, therefore Luk 19.41.
and arrive At the end of your hope's, call upon the Lord while he may be found, it was the direction God gave to Ierusalem, and the moan he makes for her neglect, Therefore Luk 19.41.
and the Sonne of man himselfe is come to wooe you, Oh that thou hadst knowne in this thy day the things that, &c. but they are hidden from thine eyes, take notice, every man hath a day and a season which is the harvest of salvation, doe you not take notice of this, that at some Sermon God opens the eye and prickes the conscience,
and the Son of man himself is come to woo you, O that thou Hadst known in this thy day the things that, etc. but they Are hidden from thine eyes, take notice, every man hath a day and a season which is the harvest of salvation, do you not take notice of this, that At Some Sermon God Opens the eye and pricks the conscience,
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and sometimes lovingly perswades a man, and the soule is yeelding and walking after the Lord, the soule melts lovingly under the hand of God, this is thy day, take heede how thou neglectest it,
and sometime lovingly persuades a man, and the soul is yielding and walking After the Lord, the soul melts lovingly under the hand of God, this is thy day, take heed how thou neglectest it,
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the first is this, when all the good things of this world, be they what they will be, cannot withdraw us from Christ, this is one part of the whole heart,
the First is this, when all the good things of this world, be they what they will be, cannot withdraw us from christ, this is one part of the Whole heart,
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and say whether I have honour and libertie or no, I care not, so I have God, my God I will have, this is a happy seeking away therefore with that lazie heart, I thinke it should be so,
and say whither I have honour and liberty or no, I care not, so I have God, my God I will have, this is a happy seeking away Therefore with that lazy heart, I think it should be so,
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and say, what regard friends and honours? let ease and friends looke to themselves, let friends bee displeased, I had rather friends should be displeased then God, it is not necessary to be rich or honorable,
and say, what regard Friends and honours? let ease and Friends look to themselves, let Friends be displeased, I had rather Friends should be displeased then God, it is not necessary to be rich or honourable,
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as who should say, come what can come, though heaven and earth meete together, I am resolved to doe what God requires, hee that seekes God with his whole heart,
as who should say, come what can come, though heaven and earth meet together, I am resolved to do what God requires, he that seeks God with his Whole heart,
if thou thus seeke the Lord, thy seeking is accursed, thou dost not seeke with thy whole heart, they that seeke with their whole heart are like a mayd that sets her affections strong upon a man, happily her friends will be reasoning about the portion,
if thou thus seek the Lord, thy seeking is accursed, thou dost not seek with thy Whole heart, they that seek with their Whole heart Are like a maid that sets her affections strong upon a man, happily her Friends will be reasoning about the portion,
when Christ and grace and duty bee propounded, and the match offered, and Christ tendered to the soule and the Lord saith, I will bee thy Saviour and Redeemer but thou must looke for disgrace and misery,
when christ and grace and duty be propounded, and the match offered, and christ tendered to the soul and the Lord Says, I will be thy Saviour and Redeemer but thou must look for disgrace and misery,
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so it is with a soule that truly and constantly seekes after the Lord, hee is to be found in his ordinances, haply thou commest to the Word and findest him not here, the Word saith hee went from hence to fasting and prayer,
so it is with a soul that truly and constantly seeks After the Lord, he is to be found in his ordinances, haply thou Comest to the Word and Findest him not Here, the Word Says he went from hence to fasting and prayer,
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this to seeke the Lord constantly and hee that thus seekes is like to obtaine, Psalme 122.1. The Prophet David saith, Hee will waite untill the Lord sheweth mercy:
this to seek the Lord constantly and he that thus seeks is like to obtain, Psalm 122.1. The Prophet David Says, He will wait until the Lord shows mercy:
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