The haughty heart humbled: or, The penitents practice: in the regall patterne of King Ezekiah Directory and consolatory to all the mourners in Sion, to sow in teares, and to reape in ioy. By S.I. preacher of Gods Word.
THE HAVGHTIE heart humbled; OR, The Penitents Practice. The first Sermon. 1 The Context: But Hezekiah rendred not againe according to the benefit done vnto him,
THE HAUGHTY heart humbled; OR, The Penitents Practice. The First Sermon. 1 The Context: But Hezekiah rendered not again according to the benefit done unto him,
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for his heart was lifted vp, therefore there was wrath vpon him, and vpon the Inhabitants of Iudah and Ierusalem. The Text. 2 Chron. 32.26. Notwithstanding Ezekias humbled himselfe for the pride of his heart, (both hee and the inhabitants of Ierusalem) so that the wrath of the Lord came not vpon them in the dayes of Ezekias.
for his heart was lifted up, Therefore there was wrath upon him, and upon the Inhabitants of Iudah and Ierusalem. The Text. 2 Chronicles 32.26. Notwithstanding Ezekias humbled himself for the pride of his heart, (both he and the inhabitants of Ierusalem) so that the wrath of the Lord Come not upon them in the days of Ezekias.
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and the very materialls of the Text, which (as a fountaine into her streames, or a maine streame into her seuerall sluces) admits many other lesser circumstantiall subdiuisions,
and the very materials of the Text, which (as a fountain into her streams, or a main stream into her several sluices) admits many other lesser circumstantial subdivisions,
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secondly, on his sinnes and infirmities: thirdly, on the Lords castigations, and corrections: fourthly, vpon his rising by repentance, and humiliation:
secondly, on his Sins and infirmities: Thirdly, on the lords castigations, and corrections: fourthly, upon his rising by Repentance, and humiliation:
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fiftly, vpon the renouation, and manifestation of the Lords loue, and fauour to him: demonstrated both priuatiuely in withholding from him, that wrath which his sinnes haue deserued:
Fifty, upon the renovation, and manifestation of the lords love, and favour to him: demonstrated both privatively in withholding from him, that wrath which his Sins have deserved:
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1. so zealous for the glory of God, for the restauration of his decayed, for the purging of his polluted worship : 2. so carefull to walke with his God, to doe that which was right in his sight , to approue his very heart as his father Dauid; 3. to praise and to worship the Lord, both in his own person,
1. so zealous for the glory of God, for the restauration of his decayed, for the purging of his polluted worship: 2. so careful to walk with his God, to do that which was right in his sighed, to approve his very heart as his father David; 3. to praise and to worship the Lord, both in his own person,
& by his example & Iniunction, throughout his whole kingdome: 4. to Institute , and incourage, and increase righteous and zealous Leuites, for the seruice of the house of the Lord;
& by his Exampl & Injunction, throughout his Whole Kingdom: 4. to Institute, and encourage, and increase righteous and zealous Levites, for the service of the house of the Lord;
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to prepare and prouide by his extraordinay costs, care, excessiue charge, and indefatigable paines for all things thereunto belonging: 5 by his Proclamations , Posts,
to prepare and provide by his extraordinary costs, care, excessive charge, and indefatigable pains for all things thereunto belonging: 5 by his Proclamations, Posts,
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and Edicts, to excite and prepare his whole Land for the righteous and religious celebration and solemnization of the long pretermitted Passeouer: 6. to extirpate and root out Idolatry: 7. firmely and resolutely to seeke the Lord and his Glory, his face and fauour: 8. to plant (or replant) his depopulated Church: 9. to supplant all Idolatries and superstitions:
and Edicts, to excite and prepare his Whole Land for the righteous and religious celebration and solemnization of the long pretermitted Passover: 6. to extirpate and root out Idolatry: 7. firmly and resolutely to seek the Lord and his Glory, his face and favour: 8. to plant (or replant) his depopulated Church: 9. to supplant all Idolatries and superstitions:
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as was said of Iosias, (who with his Father Dauid, being only excepted) like vnto him there was no King, that turned to the Lord, with his whole heart, his whole soule,
as was said of Iosias, (who with his Father David, being only excepted) like unto him there was no King, that turned to the Lord, with his Whole heart, his Whole soul,
yea euen of birds and beasts, apes and Lyons, that in their kinde (as appeares by Histories and experience) haue beene found thankfull to their Benefactors:
yea even of Birds and beasts, Apes and Lyons, that in their kind (as appears by Histories and experience) have been found thankful to their Benefactors:
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(an vsuall culpable cariage in most men, both towards God and man) withall setting downe the mother and originall of this and other her hell-bred daughters:
(an usual culpable carriage in most men, both towards God and man) withal setting down the mother and original of this and other her hellbred daughters:
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and this pride of heart, (as fruirfull in other sinnes, daily generate, as from a fruitfull wombe) like a liuer or lungs inwardly corrupted, breakes out (as into other blaines,
and this pride of heart, (as fruirfull in other Sins, daily generate, as from a fruitful womb) like a liver or lungs inwardly corrupted, breaks out (as into other blains,
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as his fault, so his whipp, or rod: as his transgression, so his castigation: as that wherein he deficiently sinned, so that which he deseruedly suffered:
as his fault, so his whip, or rod: as his Transgression, so his castigation: as that wherein he deficiently sinned, so that which he deservedly suffered:
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Fourthly, here in my Text we haue the clearing again of Ezekiahs Sun, the dissipating of the congealed and gathered cloud, ready to fall on him and his people in a shower of vengeance:
Fourthly, Here in my Text we have the clearing again of Ezekiahs Sun, the dissipating of the congealed and gathered cloud, ready to fallen on him and his people in a shower of vengeance:
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as the fruit of his Faith, the honour of his humiliation, the acceptable sacrifice of the stooping of his haughtie heart, wrath came neither vpon him nor his subiects in his dayes. verse 26.
as the fruit of his Faith, the honour of his humiliation, the acceptable sacrifice of the stooping of his haughty heart, wrath Come neither upon him nor his Subjects in his days. verse 26.
or a soule as it were, to the bodies of them, by explication, ere we come to the speciall parts and particulars of Ezekiahs humiliation, in which I intend chiefly and mainly to insist:
or a soul as it were, to the bodies of them, by explication, ere we come to the special parts and particulars of Ezekiahs humiliation, in which I intend chiefly and mainly to insist:
Euery one of these in which Ezekiah was either an Agent, or a Patient, afford vs speciall and principall matter of meditation and obseruable consideration.
Every one of these in which Hezekiah was either an Agent, or a Patient, afford us special and principal matter of meditation and observable consideration.
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euery man in his Glasse, may see, and perceiue himselfe, his owne estate, what he is, what his power and ability is in himselfe, from himselfe, without a superior continuall eye of grace watching ouer him, hand of grace corroborating and strengthning him:
every man in his Glass, may see, and perceive himself, his own estate, what he is, what his power and ability is in himself, from himself, without a superior continual eye of grace watching over him, hand of grace corroborating and strengthening him:
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or in a tryall of probation from himselfe, as he did Ezekiah, when in the like pride, in a vaine ostentation he shewed his Treasures to the Ambassadors of the King of Babell :
or in a trial of probation from himself, as he did Hezekiah, when in the like pride, in a vain ostentation he showed his Treasures to the ambassadors of the King of Babel:
oh what can the best man doe, though regenerated by the Spirit, sanctified by grace, renued according to the heauenly Image, cast in a new mould, made a new creature, adorned with the best iewells of sanctified graces,
o what can the best man do, though regenerated by the Spirit, sanctified by grace, renewed according to the heavenly Image, cast in a new mould, made a new creature, adorned with the best Jewels of sanctified graces,
but in such spirituall desertions for a time left to Sathans winnowing, and to the corruptions of his owne heart yeelding, to his trecherous flesh, that domestique enemy, betraying;
but in such spiritual desertions for a time left to Satan's winnowing, and to the corruptions of his own heart yielding, to his treacherous Flesh, that domestic enemy, betraying;
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our condition in that reference and relation wee haue vnto God, being significantly expressed, by that reference, which the trauellers staffe hath vnto his hand:
our condition in that Referente and Relation we have unto God, being significantly expressed, by that Referente, which the travellers staff hath unto his hand:
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for if the Lord vphold vs by his preuenting grace, and his assisting Spirit, we stand like the house built vpon the rock, as the Castle built vpon the mynes of Marble, not to bee vndermined,
for if the Lord uphold us by his preventing grace, and his assisting Spirit, we stand like the house built upon the rock, as the Castle built upon the mines of Marble, not to be undermined,
but if we bee left in any triall or temptation to our selues, as was Peter, Satan desiring to winnow vs , we fall like the house that is built vpon the sand;
but if we be left in any trial or temptation to our selves, as was Peter, Satan desiring to winnow us, we fallen like the house that is built upon the sand;
euen Ezekiah himselfe here, though adorned with many Graces, though tyed and obliged to the Lord with the golden cords of many and manifold blessings, priuiledges and prerogatiues, aboue most of the sonnes of men, in his time, hauing receiued a peculiar and speciall mercy,
even Hezekiah himself Here, though adorned with many Graces, though tied and obliged to the Lord with the golden cords of many and manifold blessings, privileges and prerogatives, above most of the Sons of men, in his time, having received a peculiar and special mercy,
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Ezekiah in his sicknesse, hauing by no lesse then a Prophet, as the mouth and vnerring Oracle of God, receiued the dismall sentence of death, sets his house in order,
Hezekiah in his sickness, having by no less then a Prophet, as the Mouth and unerring Oracle of God, received the dismal sentence of death, sets his house in order,
and no doubt of it sets his heart in order, turnes himselfe in his bed, remembers his sinnes, in the bitternesse of his soule mournes like a Doue, chatters like a Craine , turnes himselfe to the wall and weepes, turns himselfe from man and from humane meanes, (now vnauailable) vnto the might and mercy of God,
and no doubt of it sets his heart in order, turns himself in his Bed, remembers his Sins, in the bitterness of his soul mourns like a Dove, chatters like a Craine, turns himself to the wall and weeps, turns himself from man and from humane means, (now unavailable) unto the might and mercy of God,
in the soliloquies of his soule, hee poures out his heart and his spirit before the Lord, vnloades his burthened soule in the Lords bosome, vnfolds his griefes, cryes for redresse, with such zealous feruency,
in the soliloquies of his soul, he pours out his heart and his Spirit before the Lord, unloads his burdened soul in the lords bosom, unfolds his griefs, cries for redress, with such zealous fervency,
and importunity, that his prayers and •iaculations darted from faith and feeling, surmount the Clouds, ascend (as fiery meteors ) the highest Regions, penetrate and pierce the Heauens,
and importunity, that his Prayers and •iaculations darted from faith and feeling, surmount the Clouds, ascend (as fiery meteors) the highest Regions, penetrate and pierce the Heavens,
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as his railing Rabsakah in the pride and presumption of his heart, christned and called, (as once that Armado which threatned this sinning Iland) Inuincible :
as his railing Rabshakeh in the pride and presumption of his heart, christened and called, (as once that Armado which threatened this sinning Island) Invincible:
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then hauing (as Iehosaphat said, and did in the like case) no power nor strength in and from himselfe, his people being but as a little flocke of Kids to the troopes of the Assyrians, that were spred as Grashoppers:
then having (as Jehoshaphat said, and did in the like case) no power nor strength in and from himself, his people being but as a little flock of Kids to the troops of the Assyrians, that were spread as Grasshoppers:
in the day of his trouble cals vpon the Lord, makes him (as euery Christian ought to doe in the like extremities) his rocke , his refuge, his Asylum, and Sanctuary:
in the day of his trouble calls upon the Lord, makes him (as every Christian ought to do in the like extremities) his rock, his refuge, his Asylum, and Sanctuary:
for himselfe and his distressed people; hath a comfortable answer according to his faith . A promised hooke put in the nostrils of Senacharib, an Angell employed in his behalfe,
for himself and his distressed people; hath a comfortable answer according to his faith. A promised hook put in the nostrils of Senacharib, an Angel employed in his behalf,
wee make perhaps many faire hights and vowes, and promises to God, of reformation of much amisse, mortification of many lusts, stricter life and conuersation, vpon our restitution to health, which we indent with God:
we make perhaps many fair heights and vows, and promises to God, of Reformation of much amiss, mortification of many Lustiest, Stricter life and Conversation, upon our restitution to health, which we indent with God:
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puls the strait shooe off our foot, takes vs off the Rackes, leaues smiting and scourging vs, seemes to burne our rods as it were before our faces, turns our stormes into calmes:
puls the strait shoe off our foot, Takes us off the Racks, leaves smiting and scourging us, seems to burn our rods as it were before our faces, turns our storms into calms:
Our promises wee keepe with God, as the perfidious Carthaginians and lying Cretians with men, as the banquerout his word, Bill, or Bond with his creditor:
Our promises we keep with God, as the perfidious Carthaginians and lying Cretians with men, as the bankrupt his word, Bill, or Bound with his creditor:
when the Lord turnes our sicknesse into health, our paine into ease, our perturbations into pleasures, our pouerty into plenty, our daingers into delights, &c. we then turne praying into playing, fasting into feasting, mourning into musicke, sorrow into carnall solace:
when the Lord turns our sickness into health, our pain into ease, our perturbations into pleasures, our poverty into plenty, our dangers into delights, etc. we then turn praying into playing, fasting into feasting, mourning into music, sorrow into carnal solace:
at least we are too forgetfull of God, and of our selues, as were the Israelites, who (as you may see throughout the whole booke of Iudges) when they were in affliction, oppressed by the Midianites, Ammonites, Philistins, Canaanites, they continually cryed vnto the Lord,
At least we Are too forgetful of God, and of our selves, as were the Israelites, who (as you may see throughout the Whole book of Judges) when they were in affliction, oppressed by the midianites, Ammonites, philistines, Canaanites, they continually cried unto the Lord,
but when the rod was off their backe, when vpon their seeking to God, (though with a dissembling and double hart) the Lord sent them deliuerance, and deliuerers:
but when the rod was off their back, when upon their seeking to God, (though with a dissembling and double heart) the Lord sent them deliverance, and deliverers:
according to the ancient wont of their Fathers, they forgat God, forsooke his lawes, reuolted from his couenant, ranne with as fast a contrary bias to their idolatry as euer, committed sinne as greedily, neglected Gods worship as carelesly, fel into idolatry as superstitiously, &c. Yea Dauid himselfe,
according to the ancient wont of their Father's, they forgot God, forsook his laws, revolted from his Covenant, ran with as fast a contrary bias to their idolatry as ever, committed sin as greedily, neglected God's worship as carelessly, fell into idolatry as superstitiously, etc. Yea David himself,
and those sinnes, that caused it, as wee thinke forgiuen: wee as stearne fellons, as bone-bred thieues, felloniously transgresse againe, breake his statute lawes againe:
and those Sins, that caused it, as we think forgiven: we as stern felons, as bone-bred thieves, feloniously transgress again, break his statute laws again:
and on whose shoulders the rod of correction hath long laid, whom it most concernes, to take notice of the reason why God keepes oft times his dearest children so long vnder the rod or ferula, sometimes vnder one crosse, sometimes vnder moe, successiuely comming (as seuerall waues or blustering windes,
and on whose shoulders the rod of correction hath long laid, whom it most concerns, to take notice of the reason why God keeps oft times his dearest children so long under the rod or ferula, sometime under one cross, sometime under more, successively coming (as several waves or blustering winds,
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will any know the reason of this (leauing to pry into the Arke, the secret and inscrutable ends that God hath reserued to himselfe, hee being holy in all his wayes, and righteous in all his workes, iustified euer when he is condemned:) wee our selues from our owne experience,
will any know the reason of this (leaving to pry into the Ark, the secret and inscrutable ends that God hath reserved to himself, he being holy in all his ways, and righteous in all his works, justified ever when he is condemned:) we our selves from our own experience,
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and metall, whereof we are made, he knowes our stearne, stubborne, vndomable natures, that we are sturdy heifers, hardly brought to the yoake of obedience, without much bowing and bending:
and metal, whereof we Are made, he knows our stern, stubborn, vndomable nature's, that we Are sturdy heifers, hardly brought to the yoke of Obedience, without much bowing and bending:
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our Physitian knows, we haue grosse & full bodies, many glutinous and viscous humors, tumours of Pride, Vaineglory, Selfe-loue, conceit of our selues, formalitie, hypocrisie, emulation at the places and graces of our brethren, with such like, which are so conglutinate together, that they are hard to be purged,
our physician knows, we have gross & full bodies, many glutinous and viscous humours, tumours of Pride, Vainglory, Self-love, conceit of our selves, formality, hypocrisy, emulation At the places and graces of our brothers, with such like, which Are so conglutinate together, that they Are hard to be purged,
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vnlesse he keepe vs in continuall exercise, as Scipio did his souldiers, and vse strict martiall discipline, our generous Generall knowes we will grow luxurious, licencious, cowardly crauens, vnfit for the Christian campe, vnable,
unless he keep us in continual exercise, as Scipio did his Soldiers, and use strict martial discipline, our generous General knows we will grow luxurious, licentious, cowardly cravens, unfit for the Christian camp, unable,
as vnwilling, to weeld any spirituall weapons, against that tripartite Cerberus, that common enemy, the alluring world, the insnaring flesh, the deceiuing, destroying Deuill.
as unwilling, to wield any spiritual weapons, against that tripartite Cerberus, that Common enemy, the alluring world, the ensnaring Flesh, the deceiving, destroying devil.
yea that our hearts are indeed as yron and steele, soft and and tender, and flexible, easie to bee wrought any way, in the furnace and forge of affliction;
yea that our hearts Are indeed as iron and steel, soft and and tender, and flexible, easy to be wrought any Way, in the furnace and forge of affliction;
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our lesse Grace stands need of quickning, our stronger corruptions haue more need of curbing and restraining by the Bit and Rod of Correction, then euer theirs had.
our less Grace Stands need of quickening, our Stronger corruptions have more need of curbing and restraining by the Bit and Rod of Correction, then ever theirs had.
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yet as the Scripture saith of Elias a man subiect to infirmities , as wee are, culpable here in a sinne of omission, in ingratitude, in not rendring thanks gratulatory,
yet as the Scripture Says of Elias a man Subject to infirmities, as we Are, culpable Here in a sin of omission, in ingratitude, in not rendering thanks gratulatory,
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after transgressing in a sinne of commission, in shewing his Treasures in the pride of his heart, to the Ambassadors of the King of Babel: we may see in him the condition of the rest, the best of men:
After transgressing in a sin of commission, in showing his Treasures in the pride of his heart, to the ambassadors of the King of Babel: we may see in him the condition of the rest, the best of men:
Iacobs fraudulency and subtilty , in twise defrauding his brother Esau: Ioseph swearing by the life of Pharaoh: Iudahs incest with his daughter in Law:
Iacobs fraudulency and subtlety, in twice defrauding his brother Esau: Ioseph swearing by the life of Pharaoh: Judas Incest with his daughter in Law:
Dauid his adultery , bloodshed, in defiling Vriahs his bed, his blood, his conniuence at his childrens sins , his iniustice towards Mephibosheth, his dissembling with King Achish, his pride of heart in numbring his people : Salomons Idolatry , concubinary vncleannesse, Polygamy:
David his adultery, bloodshed, in defiling Uriah's his Bed, his blood, his connivance At his Children's Sins, his injustice towards Mephibosheth, his dissembling with King Achish, his pride of heart in numbering his people: Solomon's Idolatry, concubinary uncleanness, Polygamy:
Peters deniall , temporizing , disswasion of Christs passion : Thomas his doubting , and strange diffidence: all the Disciples culpable ignorance, want and weaknesse of faith :
Peter's denial, temporizing, dissuasion of Christ passion: Thomas his doubting, and strange diffidence: all the Disciples culpable ignorance, want and weakness of faith:
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Augustines once Manichisme, and luxury , Cyprians Rebaptization, Tertullians Montanisme , Origens Idolatry , Chrysostom and Epiphanius hot and hasty bickerings , and carnall mutuall reuilings:
Augustine's once Manichism, and luxury, Cyprians Rebaptization, Tertullia's Montanism, Origens Idolatry, Chrysostom and Epiphanius hight and hasty bickerings, and carnal mutual revilings:
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Picus Miradula his wanton effeminacy with the Ladies and Curtizans of Rome , colipsing all that glory which he had wonne by his learned and witty writings and disputations:
Picus Miradula his wanton effeminacy with the Ladies and Courtesans of Room, colipsing all that glory which he had won by his learned and witty writings and disputations:
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these & al these, with the experience of al Ages, & Times, in all Countries, Churches, Families, &c. doe plainely and demonstratiuely write vpon the Columnes and Pillars of Truth:
these & all these, with the experience of all Ages, & Times, in all Countries, Churches, Families, etc. do plainly and demonstratively write upon the Columns and Pillars of Truth:
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and our freewill, as Luther learnedly disputes) this is proper onely to God, and the elect Angels, who euen by Christs redemption haue obtained the Grace of Confirmation in the purity of their created integrity, without euer dainger of falling, much lesse falling away,
and our freewill, as Luther learnedly disputes) this is proper only to God, and the elect Angels, who even by Christ redemption have obtained the Grace of Confirmation in the purity of their created integrity, without ever danger of falling, much less falling away,
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the first Adam, and the second: Grace and nature: flesh, and spirit: corruption, and sanctification; these saith the Apostle, lust the one against the other ;
the First Adam, and the second: Grace and nature: Flesh, and Spirit: corruption, and sanctification; these Says the Apostle, lust the one against the other;
dt ord np1, cc dt ord: n1 cc n1: n1, cc n1: n1, cc n1; d vvz dt n1, vvb dt crd p-acp dt j-jn;
their striuings and strugglings within the heart, are as the wrastlings of Iacob and Esau within the wombe of Rebecca: the Christian soule, the place of this conflict, is oft,
their strivings and strugglings within the heart, Are as the wrestlings of Iacob and Esau within the womb of Rebecca: the Christian soul, the place of this conflict, is oft,
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or thinke of her owne estate, Now, as in all ciuill wars, as we know (as betwixt Romulus and Remus, Scylla and Marius, Caesar and Pompey, &c.) now the one party had the better end of the staffe,
or think of her own estate, Now, as in all civil wars, as we know (as betwixt Romulus and Remus, Scylla and Marius, Caesar and Pompey, etc.) now the one party had the better end of the staff,
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as it was with Dauid, when by that poysoned bullet of Bethshebahs beauty, which his treacherous eye shot into his heart, hee was so hot and lustfully inflamed, that his fire could not be quenched, till he actually committed adultery with her.
as it was with David, when by that poisoned bullet of Bethshebahs beauty, which his treacherous eye shot into his heart, he was so hight and lustfully inflamed, that his fire could not be quenched, till he actually committed adultery with her.
SEcondly, as the Apostle saith, we are not ignorant of the wiles of Sathan, he goes about (saith St. Peter) as a roaring Lion seeking whom he may deuour .
SEcondly, as the Apostle Says, we Are not ignorant of the wiles of Sathan, he Goes about (Says Saint Peter) as a roaring lion seeking whom he may devour.
He is the serpent that deceiued Eue, saith S. Paul , the old Dragon in the Reuelations of S. Iohn: this Lyon, this Dragon, this Deuil, this Serpent, this Sathan, this Tempter , (as hee was to Christ) this accuser of the brethren (as he was to Iob ) is another cause of the sinnes of the Saints:
He is the serpent that deceived Eue, Says S. Paul, the old Dragon in the Revelations of S. John: this lion, this Dragon, this devil, this Serpent, this Sathan, this Tempter, (as he was to christ) this accuser of the brothers (as he was to Job) is Another cause of the Sins of the Saints:
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with continuated incessant motion, circling & compassing the earth f out of his wicked and deuillish disposition, he improues all his power and his pollicie, his might,
with continuated incessant motion, circling & compassing the earth f out of his wicked and devilish disposition, he improves all his power and his policy, his might,
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and his malice, his force, and fraud, vses all his trickes, his traps, his engines, by himselfe, by his instruments, by outward obiects, by inward suggestions, by iniected Temptations, from pleasure, profit,
and his malice, his force, and fraud, uses all his tricks, his traps, his Engines, by himself, by his Instruments, by outward objects, by inward suggestions, by injected Temptations, from pleasure, profit,
it is most extensiue against the best seruants of this Lord, against the dearest children of this Father , hating (as is the manner of his impes in their inueterate malice) euen the children, for the fathers cause.
it is most extensive against the best Servants of this Lord, against the dearest children of this Father, hating (as is the manner of his imps in their inveterate malice) even the children, for the Father's cause.
iustifying faith, liuely hope, ardent zeale, feruent loue, the spirit of prayer, Doue-like innocency, inuincible patience, &c.) are the most desired booties of this infernall Pyrate.
justifying faith, lively hope, Ardent zeal, fervent love, the Spirit of prayer, Dovelike innocency, invincible patience, etc.) Are the most desired booties of this infernal Pyrate.
Ioyning his suggestions euer so, as hee by fiue thousand yeares obseruance, together with his still retained, created knowledge, coniectures our inclinations:
Joining his suggestions ever so, as he by fiue thousand Years observance, together with his still retained, created knowledge, Conjectures our inclinations:
vvg po31 n2 av av, c-acp pns31 p-acp crd crd ng2 n1, av p-acp po31 av vvn, vvn n1, n2 po12 n2:
vexing Sauls Melancholly , and deiected sadnesse, to force his desperation: Inflaming Dauids Sanguine , to luxurious prouocations , and so of the rest:
vexing Saul's Melancholy, and dejected sadness, to force his desperation: inflaming David Sanguine, to luxurious provocations, and so of the rest:
vvg np1 j-jn, cc j-vvn n1, pc-acp vvi po31 n1: vvg npg1 j, p-acp j n2, cc av pp-f dt n1:
all these paralleld and laid together, wee shall not so much maruell when we see euen strong oakes fall, strong pillars in the Church or Common wealth shaken with the violent blasts of his temptations;
all these paralleled and laid together, we shall not so much marvel when we see even strong oaks fallen, strong pillars in the Church or Common wealth shaken with the violent blasts of his temptations;
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we shall not so much bee offended at those which sinne through frailty, but we shall blesse God that the violent streames and torrents of his temptations driue not euen all downe along before him.
we shall not so much be offended At those which sin through frailty, but we shall bless God that the violent streams and torrents of his temptations driven not even all down along before him.
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hee leaues his children in the tryall, sometimes to themselues, as he did presumptuous Peter; as a mother sometimes leaues a daring aduenturous child, to goe without hold, till it fall and breake the nose,
he leaves his children in the trial, sometime to themselves, as he did presumptuous Peter; as a mother sometime leaves a daring adventurous child, to go without hold, till it fallen and break the nose,
in this sense it is said that the Lord was angry with Israel; and he stirred vp Dauid to number Israel, 2 Sam. 24.1. not that God tempted Dauid, or prouokes, or stirres vp any to sinne, for the Lord tempts no man, saith S. Iames, but euery man when he is inescate, (as the fish by the bait) or intised, is led away by his owne lusts .
in this sense it is said that the Lord was angry with Israel; and he stirred up David to number Israel, 2 Sam. 24.1. not that God tempted David, or provokes, or stirs up any to sin, for the Lord tempts no man, Says S. James, but every man when he is inescate, (as the Fish by the bait) or enticed, is led away by his own Lustiest.
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though sometimes with reluctance and resistance: (Sathans feed of temptation being as the father, mans yeelding heart as the mother, by which this monstrous issue, this deformed spurious brat of sinne is produced.) 3. God concurs two wayes: 1. Permissiuely: 2. Disposingly. 1. Permissiuely (not operatiuely,) for God that is liberrimum agens, a free agent, not obliged or tyed to giue grace to any,
though sometime with reluctance and resistance: (Satan's feed of temptation being as the father, men yielding heart as the mother, by which this monstrous issue, this deformed spurious brat of sin is produced.) 3. God concurs two ways: 1. Permissively: 2. Disposingly. 1. Permissively (not operatiuely,) for God that is liberrimum agens, a free agent, not obliged or tied to give grace to any,
and resolues all,) because he knowes wisely how to dispose of sinne (which he permits) when it is perpetrated and committed, to his owne glory, and his childrens good.
and resolves all,) Because he knows wisely how to dispose of sin (which he permits) when it is perpetrated and committed, to his own glory, and his Children's good.
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or their failings in good duties, as here in Ezekiah, hath a fourefold speciall reference and relation. 1. To himselfe permitting. 2. To his seruants sinning. 3. To his Saints that yet stand. 4. To the wicked that stumble.
or their failings in good duties, as Here in Hezekiah, hath a fourfold special Referente and Relation. 1. To himself permitting. 2. To his Servants sinning. 3. To his Saints that yet stand. 4. To the wicked that Stumble.
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Euen this Mercy that is ouer all the Lords workes, is most resplendent in the sinnes of his Saints, in pardoning vpon their humiliation sinnes great for quantity, hainous for qualitie, many for number, crying for nature, crimson and bloody in hue and colour ,
Even this Mercy that is over all the lords works, is most resplendent in the Sins of his Saints, in pardoning upon their humiliation Sins great for quantity, heinous for quality, many for number, crying for nature, crimson and bloody in hue and colour,
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the vertue of his Balmes of Gilead, the vigour of his mercies mithridate deseruedly extolled, that is able and willing euen with application of his owne blood, (as the Pellican for her young) to cure great gastly and vlcerous wounds, to pacifie and settle distressed consciences;
the virtue of his Balms of Gilead, the vigour of his Mercies mithridate deservedly extolled, that is able and willing even with application of his own blood, (as the Pelican for her young) to cure great ghastly and ulcerous wounds, to pacify and settle distressed Consciences;
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they neuer drinke of the fountaines of Shiloh, those are onely open for Iudah and Ierusalem) if there were none wounded, what need were there of any skilfull Surgeon? and if there were none sicke and diseased, what occasion were there either of the practice or praise of the most exquisite Physitian? What should we regard either the knowledge or vse of the most excellent drugs and simples in nature? What reckoning should we make of the most exquisite extractions, the most vigorous quintessence of herbs, plants, mineralls, &c. And if there were no sinners, no sinnes committed by the Saints, the Lord should want the greatest power and praise of his mercy, which is chiefly exercised where sinning misery is the obiect:
they never drink of the fountains of Shiloh, those Are only open for Iudah and Ierusalem) if there were none wounded, what need were there of any skilful Surgeon? and if there were none sick and diseased, what occasion were there either of the practice or praise of the most exquisite physician? What should we regard either the knowledge or use of the most excellent drugs and simples in nature? What reckoning should we make of the most exquisite extractions, the most vigorous quintessence of herbs, plants, minerals, etc. And if there were no Sinners, no Sins committed by the Saints, the Lord should want the greatest power and praise of his mercy, which is chiefly exercised where sinning misery is the Object:
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and of his wisedome in the gubernation and gouernment of the world, in disposing of all actions, euents, causes, effects, contraries, contrarieties, euils, good; creatures, animate, inanimate, reasonable, vnreasonable; to excellent ends and vses:
and of his Wisdom in the gubernation and government of the world, in disposing of all actions, events, Causes, effects, contraries, contrarieties, evils, good; creatures, animate, inanimate, reasonable, unreasonable; to excellent ends and uses:
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so in pardoning, couering, concealing, passing by the sinnes and culpabilities of his seruants, vpon their confessing, godly sorrowing, returning, (conditions to which grace is annexed) he doth daily exercise his mercy,
so in pardoning, covering, concealing, passing by the Sins and culpabilities of his Servants, upon their confessing, godly sorrowing, returning, (conditions to which grace is annexed) he does daily exercise his mercy,
for if all things, according to the Apostles consolation, worke together for the good of those that loue God, (as all the Planets worke together by their influence,
for if all things, according to the Apostles consolation, work together for the good of those that love God, (as all the Planets work together by their influence,
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as all the simples in some compounded Physicke, euen bitter Aloes, as well as Honey, worke together for the health of the Patient) then why not sinne? Sure,
as all the simples in Some compounded Physic, even bitter Aloes, as well as Honey, work together for the health of the Patient) then why not sin? Sure,
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so the wise God, euen out of the worst, the vilest, the most scandalous transgessions of his seruants, can effect his owne gracious ends, can both heale them of all their present sores, preuent their future diseases,
so the wise God, even out of the worst, the Vilest, the most scandalous transgessions of his Servants, can Effect his own gracious ends, can both heal them of all their present sores, prevent their future diseases,
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yea, as experience shewes in some, and as the Apostle plainly delineates in the renewed repentance of the Corinthians , the Saints come out of the bed of their sinnes,
yea, as experience shows in Some, and as the Apostle plainly delineates in the renewed Repentance of the Corinthians, the Saints come out of the Bed of their Sins,
as the Eagle that is wearied comes out of the water, into which she dips her wings , with a stronger flight, with a more surging ascent towards heauen then euer:
as the Eagl that is wearied comes out of the water, into which she dips her wings, with a Stronger flight, with a more surging ascent towards heaven then ever:
once returning right from his bemoned wandring, with a greater hatred and indignation against sinne; as a man against an impostor or deceiuer that hath deceiued him;
once returning right from his bemoaned wandering, with a greater hatred and Indignation against sin; as a man against an impostor or deceiver that hath deceived him;
As those that are Bell-founders deale with their old iarring Bels, the Lord breakes them in pieces, by contrition and godly sorrow, melts them anew in the furnace of affliction, that they may after ring a more sweet and melodious peale of his praises:
As those that Are Bell-founders deal with their old jarring Bells, the Lord breaks them in Pieces, by contrition and godly sorrow, melts them anew in the furnace of affliction, that they may After ring a more sweet and melodious peal of his praises:
liuing (like that messenger which came with newes to Iob ) when the rest of sinnes are dead, breeding (as Serpents out of the reines and marrow of a dead man ) out of the very death and mortification of other lusts;
living (like that Messenger which Come with news to Job) when the rest of Sins Are dead, breeding (as Serpents out of the reins and marrow of a dead man) out of the very death and mortification of other Lustiest;
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euen this master Deuill is subdued and cast our of his possession, eiectione firma, as it were by strong hand, by Gods permitting his proud patient whom he meanes to cure, to fall into some other sinnes:
even this master devil is subdued and cast our of his possession, eiectione Firm, as it were by strong hand, by God's permitting his proud patient whom he means to cure, to fallen into Some other Sins:
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as the spirit of prayer, wisedome, learning, eloquution, prophesying, or the like, and these gifts come to be exercised in some eminent place, in some high and eminent calling,
as the Spirit of prayer, Wisdom, learning, elocution, prophesying, or the like, and these Gifts come to be exercised in Some eminent place, in Some high and eminent calling,
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as in the Ministery, Magistracy, or by the chiefe in the Oeconomy, and the subiects of these gifts, besides their too speciall notice they take of themselues, Narcissus like, becomming enamoured of themselues for them, be further puffed vp (as bladders with winde) by the daingerous applauses of the admiring multitude ,
as in the Ministry, Magistracy, or by the chief in the Oeconomy, and the Subjects of these Gifts, beside their too special notice they take of themselves, Narcissus like, becoming enamoured of themselves for them, be further puffed up (as bladders with wind) by the dangerous applauses of the admiring multitude,
and obnoxious to the lash of their whipping tongues, brings them some pegs lower, lets them downe by true and serious humiliation, lets them see their foule feet, causeth them to detest and abhor themselues, makes them stoope to admonition, makes them weepe at his correction, opens their eares to receiue instruction,
and obnoxious to the lash of their whipping tongues, brings them Some pegs lower, lets them down by true and serious humiliation, lets them see their foul feet, Causes them to detest and abhor themselves, makes them stoop to admonition, makes them weep At his correction, Opens their ears to receive instruction,
THirdly, the permitted fall of some Saint may bee a good caueat and caution to others, that as yet stand firme and fixt in the o•be of grace, according to the Apostles rule, to take heed lest they fall:
Thirdly, the permitted fallen of Some Saint may be a good caveat and caution to Others, that as yet stand firm and fixed in the o•be of grace, according to the Apostles Rule, to take heed lest they fallen:
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but when the Lyons themselues fall so deiected, their heroicke spirits so farre daunted, that euery Mouse may runne ouer them, euery Frog friske vpon them, the crow of euery dung-hill Cocke affright them;
but when the Lyons themselves fallen so dejected, their heroic spirits so Far daunted, that every Mouse may run over them, every Frog frisk upon them, the crow of every dunghill Cock affright them;
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When tall Oakes fall, the strong pillars come downe, the one by violent blasts, the other by earth-quakes, the little tender striplings may easily bee borne downe, the thinne dawbed walls may soone bee washt away:
When tall Oaks fallen, the strong pillars come down, the one by violent blasts, the other by earthquakes, the little tender striplings may Easily be born down, the thin daubed walls may soon be washed away:
and indeed who (that hath either Art, or heart in Nauigation) being in a little pinnace, will not steare as fast as hee can, from some Gulph, in which he sees some goodly shippe before his eyes swallowed:
and indeed who (that hath either Art, or heart in Navigation) being in a little pinnace, will not steer as fast as he can, from Some Gulf, in which he sees Some goodly ship before his eyes swallowed:
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and breaking an arm, or a leg, or some ioynt, wil not, being to passe the same slippery place, looke very carefully, curiously & circumspectly to euery foot he sets,
and breaking an arm, or a leg, or Some joint, will not, being to pass the same slippery place, look very carefully, curiously & circumspectly to every foot he sets,
cc vvg dt n1, cc dt n1, cc d n1, vmb xx, vbg pc-acp vvi dt d j n1, vvb av av-j, av-j cc av-j p-acp d n1 pns31 vvz,
their slippes, are falls, wounds in their credit and conscience, now hee, that sees, the strongest, the nimblest, the most cautelous of his footings, to slippe, trippe, stumble,
their slips, Are falls, wounds in their credit and conscience, now he, that sees, the Strongest, the nimblest, the most cautelous of his footing's, to slip, trip, Stumble,
hee is worse then the horse and Mule without vnderstanding, for all the switching and spurring which can be vsed, will not cause the trauelling horse to enter into the quagmire, into which hee sees another plunged before him,
he is Worse then the horse and Mule without understanding, for all the switching and spurring which can be used, will not cause the travelling horse to enter into the quagmire, into which he sees Another plunged before him,
pns31 vbz jc cs dt n1 cc n1 p-acp n1, p-acp d dt j-vvg cc vvg r-crq vmb vbi vvn, vmb xx vvi dt j-vvg n1 pc-acp vvi p-acp dt n1, p-acp r-crq pns31 vvz j-jn vvn p-acp pno31,
yea Theogicall lessons, to imprudent and improuident men, as they doe in many places of Scripture ) what man is so vnwise that going ouer a narrow bridge with his fellow and friend, more youthfull perhaps and nimble then himselfe, seeing him for want of circumspection fall in the riuer before him, either to his drowning, or indangering:
yea Theogicall Lessons, to imprudent and improvident men, as they do in many places of Scripture) what man is so unwise that going over a narrow bridge with his fellow and friend, more youthful perhaps and nimble then himself, seeing him for want of circumspection fallen in the river before him, either to his drowning, or endangering:
uh j n2, p-acp j cc j n2, c-acp pns32 vdb p-acp d n2 pp-f n1) r-crq n1 vbz av j cst vvg p-acp dt j n1 p-acp po31 n1 cc n1, av-dc j av cc j av px31, vvg pno31 p-acp n1 pp-f n1 vvi p-acp dt n1 p-acp pno31, av-d p-acp po31 n-vvg, cc vvg:
will not looke more carefully to his owne feet, goe more softly, without that precipitate haste, which perhaps was preiudiciall to his fellow, hold him by the railes,
will not look more carefully to his own feet, go more softly, without that precipitate haste, which perhaps was prejudicial to his fellow, hold him by the rails,
vmb xx vvi av-dc av-j p-acp po31 d n2, vvb av-dc av-j, p-acp cst j n1, r-crq av vbds j p-acp po31 n1, vvb pno31 p-acp dt n2,
yea what souldier seeing his foole-hardy fellow-souldier, by his vnaduised, vnnecessarie, presumptuous advauncing of himselfe vpon the besieged walls, strucke pat in the pate, with a bullet, will presently without any need or warrant, in a rash humour, doe the like desperate deed,
yea what soldier seeing his foolhardy fellow-soldier, by his unadvised, unnecessary, presumptuous advancing of himself upon the besieged walls, struck pat in the pate, with a bullet, will presently without any need or warrant, in a rash humour, do the like desperate deed,
vnlesse hee be weary of his life? or what seruant seeing his fellow seruant fall down instantly dead before him, by the tasting of daingerous & deady poyson (mistooke perhaps by the likenesse for sweet sugar, Mastick, Olybanum, White Rice,
unless he be weary of his life? or what servant seeing his fellow servant fallen down instantly dead before him, by the tasting of dangerous & deady poison (mistook perhaps by the likeness for sweet sugar, Mastick, Olybanum, White Rice,
as the Prologue to the Tragedy of their ensuing, approaching ruine SECT. 4. The Reprobates more hardned by the sinnes of the elect, and their repentance hindered.
as the Prologue to the Tragedy of their ensuing, approaching ruin SECT. 4. The Reprobates more hardened by the Sins of the elect, and their Repentance hindered.
FOurthly and lastly, Gods permission of the falls of his seruants, hath also no small relation and reference euen to the wicked and reprobate themselues:
FOurthly and lastly, God's permission of the falls of his Servants, hath also no small Relation and Referente even to the wicked and Reprobate themselves:
np1 cc ord, npg1 n1 pp-f dt n2 pp-f po31 n2, vhz av dx j n1 cc n1 av p-acp dt j cc vvi px32:
so all things (and so amongst the rest, euen the sinnes of the elect themselues) co-work together to the furthering & setting forward of the danation of the reprobate:
so all things (and so among the rest, even the Sins of the elect themselves) co-work together to the furthering & setting forward of the Danation of the Reprobate:
av d n2 (cc av p-acp dt n1, av-j dt n2 pp-f dt vvi px32) n1 av p-acp dt j-vvg cc vvg av-j pp-f dt n1 pp-f dt n-jn:
as the horse into the battell, with a vehement precipitation, haled with the swinge and sway of their vnbridled affections and driuen with the whirlewinde of Sathans temptations that they cannot be bridled, in their outragious courses, by the bitt and curbe of the word, and spirit;
as the horse into the battle, with a vehement precipitation, haled with the swinge and sway of their unbridled affections and driven with the whirlwind of Satan's temptations that they cannot be bridled, in their outrageous courses, by the bit and curb of the word, and Spirit;
giuing them vp as the Lord did the morally wise, really foolish Gentiles , euen to the lusts of their own harts, hardning their hearts further in iustice by the substraction of his grace,
giving them up as the Lord did the morally wise, really foolish Gentiles, even to the Lustiest of their own hearts, hardening their hearts further in Justice by the substraction of his grace,
contemning and condemning the whole life of the most sanctified Christian, as sensuall and sinfull, for some few infirmities, and failings in some particulars:
contemning and condemning the Whole life of the most sanctified Christian, as sensual and sinful, for Some few infirmities, and failings in Some particulars:
vvg cc vvg dt j-jn n1 pp-f dt av-ds j-vvn np1, c-acp j cc j, c-acp d d n2, cc n2-vvg p-acp d n2-j:
their corruption by this means helped forward, by the deuils delusion, is more quickned, animated, fleshed and incouraged, in all profane and irregular courses? Yea by the sinnes of the Saints they are faster chained in their voluntarie prison,
their corruption by this means helped forward, by the Devils delusion, is more quickened, animated, fleshed and encouraged, in all profane and irregular courses? Yea by the Sins of the Saints they Are faster chained in their voluntary prison,
po32 n1 p-acp d n2 vvd av-j, p-acp dt ng1 n1, vbz av-dc vvn, vvn, vvn cc vvn, p-acp d j cc j n2? uh p-acp dt n2 pp-f dt n2 pns32 vbr av-jc vvn p-acp po32 j-jn n1,
further bound prentice to Sathan, for the whole terme of life, resolutely contracted and married to their beloued sinnes, neuer to forsake them, till death them depart, made ten fold more the children of the deuill then before:
further bound prentice to Sathan, for the Whole term of life, resolutely contracted and married to their Beloved Sins, never to forsake them, till death them depart, made ten fold more the children of the Devil then before:
as from particulars (like bad Logitians, worse Diuines) concluding generalls, condemning all the Disciples for one suspected Iudas; all proselites and professors for one detected Ananias ,
as from particulars (like bad Logicians, Worse Divines) concluding generals, condemning all the Disciples for one suspected Iudas; all Proselytes and professors for one detected Ananias,
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or Saphira; reuiling and hating all profession, all religion for the frailties or faults of some professors formerly reputed religious, & held as holy ones:
or Sapphira; reviling and hating all profession, all Religion for the frailties or Faults of Some professors formerly reputed religious, & held as holy ones:
cc np1; vvg cc vvg d n1, d n1 p-acp dt n2 cc n2 pp-f d n2 av-j vvn j, cc vvd p-acp j pi2:
Nay fie vpon them all, these Puritans, these precisians, &c. soule shame take these puritanicall preachers with their disciples, these holy brethren, these professors, these Bible-bearers, wee may see what they are, vile hypocrites, all birds of a feather, no barrells of them better Herring, they are all alike:
Nay fie upon them all, these Puritans, these Precisians, etc. soul shame take these puritanical Preachers with their Disciples, these holy brothers, these professors, these Biblebearers, we may see what they Are, vile Hypocrites, all Birds of a feather, no barrels of them better Herring, they Are all alike:
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if this be their religion, &c. And thus from staring they runne starke mad, from being before profane, they turne flat Atheists, hickscorners of God, of Grace, of all religion:
if this be their Religion, etc. And thus from staring they run stark mad, from being before profane, they turn flat Atheists, hickscorners of God, of Grace, of all Religion:
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yea as in the same pasture in which the oxe findes good pasture, the sheepe good grasse, the Bee good flowers for honey, the Toade findes matter of poyson;
yea as in the same pasture in which the ox finds good pasture, the sheep good grass, the Bee good flowers for honey, the Toad finds matter of poison;
AS you may remember, besides other points, (which I pretermit) wee haue lately seene the Lord permitting the sinnes of his owne Saints, for his owne glory pardoning:
AS you may Remember, beside other points, (which I pretermit) we have lately seen the Lord permitting the Sins of his own Saints, for his own glory pardoning:
It is hard to discerne an hypocrite or hypocrisie, till God doe himselfe discouer it, as he did the hypocrisie of Iudas, Demas, Ananias, Saphira, and diuers others:
It is hard to discern an hypocrite or hypocrisy, till God do himself discover it, as he did the hypocrisy of Iudas, Demas, Ananias, Sapphira, and diverse Others:
when God reueales vnto them, the heart of an Hypocrite, as hee did Iudas to the Disciples , Demas to Paul , Simon Magus and Ananias to Peter , which is rare and extraordinary:
when God reveals unto them, the heart of an Hypocrite, as he did Iudas to the Disciples, Demas to Paul, Simon Magus and Ananias to Peter, which is rare and extraordinary:
but to call or hold a man an hypocrite, whose generall course of life and conuersation hath beene conscionable, painefull, and sincere in his speciall;
but to call or hold a man an hypocrite, whose general course of life and Conversation hath been conscionable, painful, and sincere in his special;
cc-acp pc-acp vvi cc vvi dt n1 dt n1, rg-crq j n1 pp-f n1 cc n1 vhz vbn j, j, cc j p-acp po31 j;
for some errours in iudgement, or corruptions in life, yea, though perhaps once or twise in his course or race of Christianity, very wide wandring, very offensiuely falling or stumbling;
for Some errors in judgement, or corruptions in life, yea, though perhaps once or twice in his course or raze of Christianity, very wide wandering, very offensively falling or stumbling;
p-acp d n2 p-acp n1, cc n2 p-acp n1, uh, cs av a-acp cc av p-acp po31 n1 cc n1 pp-f np1, av j j-vvg, av av-j vvg cc vvg;
from hence to conclude that he neuer had, more then common Grace, or that his heart was neuer sincere with God, is as for a man to conclude against both the rules of Physicke and experience, that a man is vnfound at heart, in a consumption in his lungs,
from hence to conclude that he never had, more then Common Grace, or that his heart was never sincere with God, is as for a man to conclude against both the rules of Physic and experience, that a man is unfound At heart, in a consumption in his lungs,
or because his backe is galled, his feete ouer-reacht or enterfere, or his fetlocks haue the scratches? No certainly, one Swallow makes no Spring, saith experience ;
or Because his back is galled, his feet overreached or enterfere, or his fetlocks have the Scratches? No Certainly, one Swallow makes no Spring, Says experience;
cc c-acp po31 n1 vbz vvn, po31 n2 vvn cc vvi, cc po31 n2 vhb dt n2? uh-dx av-j, crd n1 vvz dx n1, vvz n1;
for if this were a demonstrance of an hypocrite, had our ridged Catoes, or seuere censurers liued in the dayes of Abraham, Iacob, Iudah, Ioseph, Lot, Moses, Dauid, Ely, and the rest of the Patriarkes;
for if this were a demonstrance of an hypocrite, had our ridged Catoes, or severe censurers lived in the days of Abraham, Iacob, Iudah, Ioseph, Lot, Moses, David, Ely, and the rest of the Patriarchs;
then sure those that were Saints in their times in earth, and now are Saints in heauen, by the computation of these iudgers (which will needs enter into a premunire against God,
then sure those that were Saints in their times in earth, and now Are Saints in heaven, by the computation of these judgers (which will needs enter into a premunire against God,
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and in their censure, as sure excluded heauen, as vnmercifull rash hypocritical iudgers must be, without repentance, extruded into hell, Mat. 7.1. Iames 2.13.
and in their censure, as sure excluded heaven, as unmerciful rash hypocritical judgers must be, without Repentance, extruded into hell, Mathew 7.1. James 2.13.
as Adam knew good and euill by experience) that as the very hypocrite and naturall man by the helpe of nature, conuersation, good company, a powerfull Ministery, restraining grace, common gifts, may for the matter performe euen the strictest duties of Christianity, publique and priuate, in the Church and family, which the Orthodoxe Christian doth in sincerity,
as Adam knew good and evil by experience) that as the very hypocrite and natural man by the help of nature, Conversation, good company, a powerful Ministry, restraining grace, Common Gifts, may for the matter perform even the Strictest duties of Christianity, public and private, in the Church and family, which the Orthodox Christian does in sincerity,
So on the contrary, euen the true sincere seruant, the deare child of God, by the strength of temptation, by the traps and plots of the wicked, by a desertion for a time, God leauing him to himselfe (as the Nurse or Mother doth the childe without hold,
So on the contrary, even the true sincere servant, the deer child of God, by the strength of temptation, by the traps and plots of the wicked, by a desertion for a time, God leaving him to himself (as the Nurse or Mother does the child without hold,
or as the Generall retires from some fighting Souldier, as Ioab did from Vrias ) he may fall for the matter into the very same sinne with the naturall man, hee may act the very same materiall part,
or as the General retires from Some fighting Soldier, as Ioab did from Vrias) he may fallen for the matter into the very same sin with the natural man, he may act the very same material part,
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Abraham lies and dissembles twice, once with Pharaoh , another time with Abimelech concerning Sarah : (for the child of God may fall twice into the very same sinne, not onely as Peter did, in one heat,
Abraham lies and dissembles twice, once with Pharaoh, Another time with Abimelech Concerning Sarah: (for the child of God may fallen twice into the very same sin, not only as Peter did, in one heat,
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and after his faire escape , after that with trecherous deluding destroying Dalilah ,) so Herod we know commits incestuous adultery with his brother Philips wife ,
and After his fair escape, After that with treacherous deluding destroying Delilah,) so Herod we know commits incestuous adultery with his brother Philips wife,
and after that (as the vsuall fruit of such filth, A malo ad peius, from euill to worse) being reproued, seales it with the blood of a great Prophet , ioyning murther to vncleannesse:
and After that (as the usual fruit of such filth, A Malo ad Worse, from evil to Worse) being reproved, Seals it with the blood of a great Prophet, joining murder to uncleanness:
for Dauid defiles the bed of Ʋrias, in his adulterizing with his wife, and after in carnall policy to salue all, (Oh the salue farre worse then the sore) defiles his hands and his heart with Vrias his blood:
for David defiles the Bed of Ʋrias, in his adulterizing with his wife, and After in carnal policy to salve all, (O the salve Far Worse then the soar) defiles his hands and his heart with Vrias his blood:
yea, the child of God may haue many failings, yea scandalous fallings, such as may euen exasperate the Lords iustice, procure wrath, (at least rods and scourges in temporary chastisements) after his serious humiliation in some repented transgression:
yea, the child of God may have many failings, yea scandalous fallings, such as may even exasperate the lords Justice, procure wrath, (At least rods and scourges in temporary chastisements) After his serious humiliation in Some repented Transgression:
uh, dt n1 pp-f np1 vmb vhi d n2-vvg, uh j n2-vvg, d c-acp vmb av vvi dt n2 n1, vvb n1, (p-acp ds n2 cc vvz p-acp j n2) p-acp po31 j n1 p-acp d vvd n1:
did Dauids repented lust and bloodshed, so absolutely mortifie and kill euery lust, in the root, that it neuer sprouted into any superfluous sprigs any more:
did David repented lust and bloodshed, so absolutely mortify and kill every lust, in the root, that it never sprouted into any superfluous sprigs any more:
vdd npg1 vvd n1 cc n1, av av-j vvi cc vvi d n1, p-acp dt n1, cst pn31 av-x vvd p-acp d j n2 d av-dc:
was he then so washed that he neuer was further poluted? I say as Samuel to excusing Saul, What then meanes the bleating of the sheepe? how is it we heare after of his most vnequall partiality, his strange credulity, his palpable iniustice, vpon the suggestion and wrong information of a trecherous flattering Ziba, without examination of circumstances, (a great fault in a Iudge, more in a King) that he giues away halfe the lands of true, honest, humble hearted Mephibosheth, the sonne of that fidus Achates, his deare Ionathan, vnto a perfidious Sycophant ;
was he then so washed that he never was further polluted? I say as Samuel to excusing Saul, What then means the bleating of the sheep? how is it we hear After of his most unequal partiality, his strange credulity, his palpable injustice, upon the suggestion and wrong information of a treacherous flattering Ziba, without examination of Circumstances, (a great fault in a Judge, more in a King) that he gives away half the Lands of true, honest, humble hearted Mephibosheth, the son of that Fidus Achates, his deer Ionathan, unto a perfidious Sycophant;
yea, (omitting his dissembling , and lying in the Court of the King of Achis, his partiality & Ely - like conniuence at the faults of his cockered children , his neglect of Iustice vpon the house of Saul, for Sauls bloody perfidious zeale in murthering the Gibeonites,
yea, (omitting his dissembling, and lying in the Court of the King of Achish, his partiality & Ely - like connivance At the Faults of his cockered children, his neglect of justice upon the house of Saul, for Saul's bloody perfidious zeal in murdering the Gibeonites,
for which euen Israel smarted , his rash infringed vow for bloody reuenge vpon Nabal, &c.) did he not in the pride of his heart by his instrument Ioab number the people of Israel, from Dan to Beershebah, in which, resting more in the arme of flesh and the strength of Israel,
for which even Israel smarted, his rash infringed Voelli for bloody revenge upon Nabal, etc.) did he not in the pride of his heart by his Instrument Ioab number the people of Israel, from Dan to beersheba, in which, resting more in the arm of Flesh and the strength of Israel,
then in the Lord, whom hee had euer found his Rocke, his refuge, his Asylum, his Sanctuary, &c. making him victorious ouer the Beare, the Lyon , Goliah, Saul, the Philistins, all his enemies, &c. the Lord was so displeased, that he sent him as harsh a message by Gad as before he had done by Nathan, and as terrible in the execution, cutting off by the plague and pestilence in a trice 70000 of his people :
then in the Lord, whom he had ever found his Rock, his refuge, his Asylum, his Sanctuary, etc. making him victorious over the Bear, the lion, Goliath, Saul, the philistines, all his enemies, etc. the Lord was so displeased, that he sent him as harsh a message by Gad as before he had done by Nathan, and as terrible in the execution, cutting off by the plague and pestilence in a trice 70000 of his people:
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when in the generall course of his life he walks with God, as did Enoch and Elias; is as though a skilfull Lawyer should be esteemed no better then a Pettifogger,
when in the general course of his life he walks with God, as did Enoch and Elias; is as though a skilful Lawyer should be esteemed no better then a Pettifogger,
yea as though a Laureat Poet should be held a Poetaster, as a Bavius or a Mevius, because he is not so obseruant in euery quantity of euery syllable in an Hexamiter, Saphicke, or Iambique verse:
yea as though a Laureate Poet should be held a Poetaster, as a Bavius or a Mevius, Because he is not so observant in every quantity of every syllable in an Hexamiter, Saphicke, or Iambique verse:
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when he stumbles but very seldome, perhaps but once or twice in a dayes riding, though hee seldome fall downe right, or if he do by accident, vpon some stone,
when he stumbles but very seldom, perhaps but once or twice in a days riding, though he seldom fallen down right, or if he do by accident, upon Some stone,
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yea Adam sinned in the state of integrity , how much more wee in the state of corruption? Oh Lord if thou shouldest be seuere to marke what is done amisse, oh who may abide it!
yea Adam sinned in the state of integrity, how much more we in the state of corruption? O Lord if thou Shouldst be severe to mark what is done amiss, o who may abide it!
Oh Lord what is man, saith Dauid, that thou art mindfull of him ? Nay Lord, what is man if thou beest not mindfull of him? what is man when he is vnmindfull of thee? forgetfull of thy mercies, not fearing thy iudgements? Oh, what is the little Chicken or Goseling, that regardlesse of the clocke,
O Lord what is man, Says David, that thou art mindful of him? Nay Lord, what is man if thou Best not mindful of him? what is man when he is unmindful of thee? forgetful of thy Mercies, not fearing thy Judgments? O, what is the little Chicken or Goseling, that regardless of the clock,
or the wings of the dam, wanders alone, till the Puttocke or the Hen-arrow swaps and deuoures it? What is the Lambe or silly Sheepe, that straggling from the rest of the flocke,
or the wings of the dam, wanders alone, till the Puttock or the Hen-arrow swaps and devours it? What is the Lamb or silly Sheep, that straggling from the rest of the flock,
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or from the eye and rod of the Shepheard, eats Rot-grasse, falls into the ditch, as leaping into forbidden pastures, or is seized vpon by the fangs of the Dog,
or from the eye and rod of the Shepherd, eats Rot-grasse, falls into the ditch, as leaping into forbidden pastures, or is seized upon by the fangs of the Dog,
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Secondly, from hence also let the Nouations , Catharists, Anabaptists and all perfectists, that dreame of any absolute perfection here in this life in any Church,
Secondly, from hence also let the Novations, Catharists, Anabaptists and all perfectists, that dream of any absolute perfection Here in this life in any Church,
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THirdly, from hence also let me whet the exhortation of the Apostle, that if any man sinne of frailty, let him be restored with the spirit of meeknesse :
Thirdly, from hence also let me whet the exhortation of the Apostle, that if any man sin of frailty, let him be restored with the Spirit of meekness:
ord, p-acp av av vvb pno11 vvi dt n1 pp-f dt n1, cst cs d n1 n1 pp-f n1, vvb pno31 vbi vvn p-acp dt n1 pp-f n1:
as wee would be willing to improue our best skill to the setting and ioynting of a bone that is broke, to asswage the paines of the Gout, Stone, Stranguary, Tooth-ache, of any friend, neighbour, brother, by any oyles, vnctions, lenitiues,
as we would be willing to improve our best skill to the setting and jointing of a bone that is broke, to assuage the pains of the Gout, Stone, Stranguary, Toothache, of any friend, neighbour, brother, by any oils, unctions, lenitives,
so much more in charity and Christianity, let vs labour the reioyning and reioynting against of a member of Christ, that by sinne is broken for a time from the visible Church, the body of Christ:
so much more in charity and Christianity, let us labour the rejoining and reioynting against of a member of christ, that by sin is broken for a time from the visible Church, the body of christ:
Oh if we would pluck a horse or an oxe out of a ditch , or to help vp an ouerloaden pack horse from the ouer-whelming pressure of his loade, vnder which he lies, and grones:
O if we would pluck a horse or an ox out of a ditch, or to help up an overladen pack horse from the overwhelming pressure of his load, under which he lies, and groans:
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how much more mercy should wee shew to the soule of our brother, grieuing and groning vnder the insupportable burthen of sinne, which lies so sadding vpon the conscience,
how much more mercy should we show to the soul of our brother, grieving and groaning under the insupportable burden of sin, which lies so sadding upon the conscience,
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but lye, and cry, and dye in the distresse of despaire, vnlesse helpe be afforded? Oh that we were ready (chiefly those that haue the tongue of the learned) to speake a word to the weary in due season, that with that good Samaritan wee would poure in the oyle and wine of spirituall consolations, into those that are sinne-wounded, falling into the hands of these Thieues and Pyrates of the soule, the Flesh, the World, the Deuill.
but lie, and cry, and die in the distress of despair, unless help be afforded? O that we were ready (chiefly those that have the tongue of the learned) to speak a word to the weary in due season, that with that good Samaritan we would pour in the oil and wine of spiritual consolations, into those that Are sinne-wounded, falling into the hands of these Thieves and Pirates of the soul, the Flesh, the World, the devil.
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Oh that we were as willing to improue our best Talents to administer heauenly comforts out of the Treasury and Fountaine of all comforts, the Booke of God,
O that we were as willing to improve our best Talents to administer heavenly comforts out of the Treasury and Fountain of all comforts, the Book of God,
uh cst pns12 vbdr a-acp j p-acp vvb po12 js n2 pc-acp vvi j n2 av pp-f dt n1 cc n1 pp-f d n2, dt n1 pp-f np1,
Oh this mourning with those that mourne , this sympathizing with one anothers miseries, as the members of one body (the head that feels the grieuance of the foot, the heart that feeles the dolours of the hand) this bearing one anothers burthen,
O this mourning with those that mourn, this sympathizing with one another's misery's, as the members of one body (the head that feels the grievance of the foot, the heart that feels the dolours of the hand) this bearing one another's burden,
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and his gifts and talents of learning, knowledge, wisedome, zeale, vnused, nor imployed to the edification and instruction of the ignorant, the consolation especially of the weake and weary Christian, the erection and lifting vp of the deiected and drooping soule;
and his Gifts and Talents of learning, knowledge, Wisdom, zeal, unused, nor employed to the edification and instruction of the ignorant, the consolation especially of the weak and weary Christian, the erection and lifting up of the dejected and drooping soul;
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or as Gold, rusty and imprisoned in the Misers purse; yea, but as tinckling Cymballs. SECT. 3. The vnwarrantable strictnesse and stearnnesse of some indiscreetly zealous, censured.
or as Gold, rusty and imprisoned in the Misers purse; yea, but as tinkling Cymbals. SECT. 3. The unwarrantable strictness and stearnnesse of Some indiscreetly zealous, censured.
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How many be there, that after their brethren be falne through frailty in any sinne, (though once whilst they stood, more eminent in place and grace then themselues,) yet when their Sunne is something clouded and eclipst, they stand aloofe off them,
How many be there, that After their brothers be fallen through frailty in any sin, (though once while they stood, more eminent in place and grace then themselves,) yet when their Sun is something clouded and eclipsed, they stand aloof off them,
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though he be both willing and desirous to giue all satisfaction possible to the scandalized Church, both publicke and priuate,) they fly his house, his abode, his presence,
though he be both willing and desirous to give all satisfaction possible to the scandalized Church, both public and private,) they fly his house, his Abided, his presence,
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as though they were hewen our of Caucasus, and had drunke the milke of Tygers, they are as wonderously grieued and exasperated, that any good man or great man of place, giue them countenance, good look,
as though they were hewn our of Caucasus, and had drunk the milk of Tigers, they Are as wondrously grieved and exasperated, that any good man or great man of place, give them countenance, good look,
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yea, if he be such an one, that hath beene imployed in the Ministery, and hath any way transgressed , (though neuer so seriously repented) they maruell how he dare be so bold and impudent as to be seens in a Pulpit,
yea, if he be such an one, that hath been employed in the Ministry, and hath any Way transgressed, (though never so seriously repented) they marvel how he Dare be so bold and impudent as to be seens in a Pulpit,
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as though Dauids practice were no president, either for a penitent preacher or professor, where hee desires the Lord to restore vnto him the ioy of his saluation, and then would hee teach Gods wayes vnto the wicked,
as though David practice were no president, either for a penitent preacher or professor, where he Desires the Lord to restore unto him the joy of his salvation, and then would he teach God's ways unto the wicked,
but especially for any comfort or consolation by word, writing, conuersing, conference, that a distressed soule gets now a dayes from most men, chiefly from some that would bee counted most strict;
but especially for any Comfort or consolation by word, writing, conversing, conference, that a distressed soul gets now a days from most men, chiefly from Some that would be counted most strict;
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it is such as Iudas got of the Scribes and Pharisees , vnlesse this bee all the cold comfort, grauatis addere grauamina, to adde burthen to burthen, griefe to griefe, affliction to affliction:
it is such as Iudas god of the Scribes and Pharisees, unless this be all the cold Comfort, grauatis addere grauamina, to add burden to burden, grief to grief, affliction to affliction:
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too many alas know where the shooe pincheth and wrings them in this kind, that too iustly may complaine of their Swallow friends, that fly from them in the winter of affliction,
too many alas know where the shoe pincheth and wrings them in this kind, that too justly may complain of their Swallow Friends, that fly from them in the winter of affliction,
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FIrst, Is here any expression, and demonstration of loue, which who wants, is destitute of euery sauing grace? can there be a fire without heat, a Sun without light, a liuing soule without motion,
First, Is Here any expression, and demonstration of love, which who Wants, is destitute of every Saving grace? can there be a fire without heat, a Sun without Light, a living soul without motion,
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Fourthly, is this consonant to the precept of Christ himselfe, that we should bee mercifull as our heauenly Father is mercifull , threatning iudgement mercilesse, to them that shew no mercy ? Now are nor the chiefe and principall mercies spirituall? is not a sinne-burthened-soule, a greater obiect of mercie to bee relieued,
Fourthly, is this consonant to the precept of christ himself, that we should be merciful as our heavenly Father is merciful, threatening judgement merciless, to them that show no mercy? Now Are nor the chief and principal Mercies spiritual? is not a sinne-burthened-soule, a greater Object of mercy to be relieved,
and shall his members shut their hands and their hearts too against them? and open their mouths to deiect them, to disgrace them? Strange to see the head moue one way, and the body another.
and shall his members shut their hands and their hearts too against them? and open their mouths to deject them, to disgrace them? Strange to see the head move one Way, and the body Another.
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Sixtly, is it not Christs precept, I will not say an Euangelicall counsell, but an expresse command to Peter, and so consequently to euery Peter, euery Pastor, to forgiue his offending brother vpon confessing and acknowledging, not onely vntill seuen times,
Sixty, is it not Christ precept, I will not say an Evangelical counsel, but an express command to Peter, and so consequently to every Peter, every Pastor, to forgive his offending brother upon confessing and acknowledging, not only until seuen times,
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and comforted the weeping, washing penitent woman , so he sent Ananias with his owne commission to comfort euen whilome bloody persecuting Saul, now three dayes mourning disconsolate :
and comforted the weeping, washing penitent woman, so he sent Ananias with his own commission to Comfort even whilom bloody persecuting Saul, now three days mourning disconsolate:
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yea her brest and bowels to receiue her repenting, returning sons, as that mercifull Father in the Gospell , did his humbled prodigall? Was not the Incestuous Corinthian receiued in Pauls Time ? The Emperour Theodosius after his Thessalonian massacre receiued in St. Ambrose his time ? and other penitents admitted,
yea her breast and bowels to receive her repenting, returning Sons, as that merciful Father in the Gospel, did his humbled prodigal? Was not the Incestuous Corinthian received in Paul's Time? The Emperor Theodosius After his Thessalonian massacre received in Saint Ambrose his time? and other penitents admitted,
first as penitentiaries after as communicants in all the Primitiue times ? and shall our Church now degenerate from a louing mother, to an vniust step-mother? God forbid.
First as penitentiaries After as communicants in all the Primitive times? and shall our Church now degenerate from a loving mother, to an unjust stepmother? God forbid.
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Tenthly, is not the heresie of Novatus and his strict, stearne Nouatians pluckt vp by the roots long since by Augustine, and Epiphanius , that there is no sprigs remaining in our dayes? haue we any so rough and rigorous as to deny euer admission to the Cōmunion,
Tenthly, is not the heresy of Novatian and his strict, stern Novatians plucked up by the roots long since by Augustine, and Epiphanius, that there is no sprigs remaining in our days? have we any so rough and rigorous as to deny ever admission to the Communion,
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and for such as the mouth of the rest I still plead) agreeable to the law of nature? is it consonant to that epitome of all morall equitie, which Alexander Senerus so much esteemed? namely that which thou wouldest not haue another doe to thee, doe not to another :
and for such as the Mouth of the rest I still plead) agreeable to the law of nature? is it consonant to that epitome of all moral equity, which Alexander Senerus so much esteemed? namely that which thou Wouldst not have Another doe to thee, do not to Another:
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Now wouldst thou lie languishing all alone on the sicke bed, much lesse in the bryers and prickes and stings of a sinne-guilty conscience, vnuisited, vnvalued,
Now Wouldst thou lie languishing all alone on the sick Bed, much less in the briers and pricks and stings of a sinne-guilty conscience, unvisited, valued,
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but sub Iudice lis est: here is the question, how the Church should know, that a scandalizing sinner, which hath scandalized euen profession (which the Ciuilians say, is the greatest scandall) is truely humbled,
but sub Iudice Lies est: Here is the question, how the Church should know, that a scandalizing sinner, which hath scandalized even profession (which the Civilians say, is the greatest scandal) is truly humbled,
Secondly, that soule that is willing in euery place, in euery company, euer in the fellowship of the Saints, to take that course which Ioshua prescribes to Achan , to confesse his sinne, and giue glory vnto God:
Secondly, that soul that is willing in every place, in every company, ever in the fellowship of the Saints, to take that course which Ioshua prescribes to achan, to confess his sin, and give glory unto God:
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and Augustine; by writing, and publishing publicke recantations, &c. this out-strippes all hypocrisie, and is a note and demonstrance of humbled penitencie:
and Augustine; by writing, and publishing public recantations, etc. this outstrips all hypocrisy, and is a note and demonstrance of humbled Penitency:
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thirdly, the castigation it selfe, here intimated by this phrase wrath: fourthly, the cause, pride of heart. And first for the first, the subiect of this correction; (for I call it a correction, rather then a plague or iudgement,
Thirdly, the castigation it self, Here intimated by this phrase wrath: fourthly, the cause, pride of heart. And First for the First, the Subject of this correction; (for I call it a correction, rather then a plague or judgement,
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he that is an actor willingly, in all the obscene sceanes of the pleasing Comoedie of sinne, must act, will he nill he, in the blacke and dismall Tragedy of suffering:
he that is an actor willingly, in all the obscene scenes of the pleasing Comedy of sin, must act, will he nill he, in the black and dismal Tragedy of suffering:
SEcondly, see Ezekiah a great man, nay the greatest man vpon earth, a terrestriall God, Gods Vicegerent, Gods Leiutenant ouer his people Israel, is not spared:
SEcondly, see Hezekiah a great man, nay the greatest man upon earth, a terrestrial God, God's Vicegerent, God's Lieutenant over his people Israel, is not spared:
In mans Lawes & strictest Statutes, either frō ignorance in enacting, or negligence in executing, the little flyes (the meaner sort transgressing) are caught,
In men Laws & Strictest Statutes, either from ignorance in enacting, or negligence in executing, the little flies (the meaner sort transgressing) Are caught,
but this imputation can neuer be fastned iustly vpon Gods lawes, or the execution of them in remuneratiue iustice, they fasten vpon one as well as vpon another; vpon Kings as vpon Merchants; vpon Princes, as vpon Pesants;
but this imputation can never be fastened justly upon God's laws, or the execution of them in remuneratiue Justice, they fasten upon one as well as upon Another; upon Kings as upon Merchant's; upon Princes, as upon Peasants;
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God spares Senacherib no more then his ordinary subjects, nay as hee sinned more, his iudgement was greater, hee was vnnaturally murthered by his owne sons euen in the middest of his superstitious Orizons :
God spares Sennacherib no more then his ordinary subject's, nay as he sinned more, his judgement was greater, he was unnaturally murdered by his own Sons even in the midst of his superstitious Orisons:
nor Agag, whom Samuel hewed in pieces , nor the rest of the Kings of Canaan, more then he did the country Canaanites themselues whom in his wrath he caused the land to spue out as the sea casts out her froth .
nor Agag, whom Samuel hewed in Pieces, nor the rest of the Kings of Canaan, more then he did the country Canaanites themselves whom in his wrath he caused the land to spue out as the sea Cast out her froth.
In that vniuersall conflagration of Sodom, (a type of the burning of the world & worldlings in the last Iudgement ,) the flesh and bones of the aged burning first with lust, escaped the sulphur and brimstone no more then the riotous youth :
In that universal conflagration of Sodom, (a type of the burning of the world & worldlings in the last Judgement,) the Flesh and bones of the aged burning First with lust, escaped the sulphur and brimstone no more then the riotous youth:
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in the deluge of the old world, Noah might haue beene a dolefull spectator of the reuerent aged, the lordly great ones, the proud potentates, the stately dames, floating in the waters ,
in the deluge of the old world, Noah might have been a doleful spectator of the reverent aged, the lordly great ones, the proud potentates, the stately dams, floating in the waters,
In Israels effeminate follie with the daughters of Moah, ioyning (as sinne seldome goes alone to hell) Idolatry to adultery, by the pestilent plot of Balaam , Zimri and Cosbe, an Israelitish Prince,
In Israel's effeminate folly with the daughters of Moah, joining (as sin seldom Goes alone to hell) Idolatry to adultery, by the pestilent plot of balaam, Zimri and Cosbe, an Israelitish Prince,
yea afterwards Balaam for all the hope of preferment he had swallowed and gulped downe by complotting with Balack against Israel (that the Lord may show to all posterity that he detests the plotters of any mischiefe more then the actors, the spinners of spiders webbs more then the weauers) his plot brings him to the pot , with that brand of infamie vpon his couetousnesse ,
yea afterwards balaam for all the hope of preferment he had swallowed and gulped down by complotting with Balak against Israel (that the Lord may show to all posterity that he detests the plotters of any mischief more then the actors, the spinners of spiders webs more then the weavers) his plot brings him to the pot, with that brand of infamy upon his covetousness,
nor Absolom for his beauty, nor Achitophel for his policy, nor Salomon for his wisedome, &c. nay, potentes potenter, &c. the mighty shall bee mightily tormented,
nor Absalom for his beauty, nor Ahithophel for his policy, nor Solomon for his Wisdom, etc. nay, potentes potenter, etc. the mighty shall be mightily tormented,
doth not God spare Kings in his wrath, but vexe them in his sore displeasure ? (more then Gideon did the Princes of Succoth and Zalmunna) nay, will not God spare Ezekiah here a great King,
does not God spare Kings in his wrath, but vex them in his soar displeasure? (more then gideon did the Princes of Succoth and Zalmunna) nay, will not God spare Hezekiah Here a great King,
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but whips him in himselfe, in his people, as hee did also Dauid, for the pride of their hearts? alas then what sinner can hope for immunity, impunity? What shall become of such as Christ calls Dogs ,
but whips him in himself, in his people, as he did also David, for the pride of their hearts? alas then what sinner can hope for immunity, impunity? What shall become of such as christ calls Dogs,
and Swine, despising and despiting holinesse and holy things, when euen these Lyons are whipt, from whose line lineally descended euen the Lyon of the Tribe of Iudah, Christ, the Sauiour of sinners? Oh if the fierce windes of wrath blast and blow and shake such strong oakes, what shall become of the vnder-wood, the vnprofitable rubbish, the bryers and thornes, meane men in gifts and grace,
and Swine, despising and despiting holiness and holy things, when even these Lyons Are whipped, from whose line lineally descended even the lion of the Tribe of Iudah, christ, the Saviour of Sinners? O if the fierce winds of wrath blast and blow and shake such strong oaks, what shall become of the underwood, the unprofitable rubbish, the briers and thorns, mean men in Gifts and grace,
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Oh let men of all sorts imagine with themselues, that (as a zealous man wisht to heare Paul thundring) they heare Christs forerunner thundring, that now is the axe layd to the rootes of the trees, (the Ministery of the Word laid to mens hearts) and that euery tree which brings nor forth good fruit is cast into the fire : is cast;
O let men of all sorts imagine with themselves, that (as a zealous man wished to hear Paul thundering) they hear Christ forerunner thundering, that now is the axe laid to the roots of the trees, (the Ministry of the Word laid to men's hearts) and that every tree which brings nor forth good fruit is cast into the fire: is cast;
and planted in the true Vine , and as a Tree of righteousnesse brings not fruits worthy of repentance and amendment of life, shall be for all his faire leaues cut downe and throwne into the fire:
and planted in the true Vine, and as a Tree of righteousness brings not fruits worthy of Repentance and amendment of life, shall be for all his fair leaves Cut down and thrown into the fire:
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His former seeming holinesse shall no more auaile for the saluation of the hypocrite, then the reall impiety, be it what it will be or can be, of the truly conuert sinner, shall be preiudiciall to his destruction, Ezekiel 18.27, 28.
His former seeming holiness shall no more avail for the salvation of the hypocrite, then the real impiety, be it what it will be or can be, of the truly convert sinner, shall be prejudicial to his destruction, Ezekielem 18.27, 28.
God brings wrath vpon Ezekiah, a King, a great man, nay on Ezekiah a good man, a gracious man, a holy man, a zealous man, a sincere seruant, a strict worshipper of the true God:
God brings wrath upon Hezekiah, a King, a great man, nay on Hezekiah a good man, a gracious man, a holy man, a zealous man, a sincere servant, a strict worshipper of the true God:
Oh obserue it, and let it be for euer engrauen on the tablets of euery memory, that is willing to treasure vp any thing that is physicall and wholesome for the soules health.
O observe it, and let it be for ever engraved on the tablets of every memory, that is willing to treasure up any thing that is physical and wholesome for the Souls health.
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though he will not depriue them of their inheritance in heauen, their part and portion in the spirituall Canaan, where their lot is falne vnto them in a faire ground:
though he will not deprive them of their inheritance in heaven, their part and portion in the spiritual Canaan, where their lot is fallen unto them in a fair ground:
so is the Father of Spirits zealous against the sinnes of all his children, (be otherwise their graces and indowments neuer so great,) yea it is very obseruable, that how euer the child of God,
so is the Father of Spirits zealous against the Sins of all his children, (be otherwise their graces and endowments never so great,) yea it is very observable, that how ever the child of God,
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after the perpetration of some great and grieuous sin, (such as the Schooles call peccatum vastans conscientiam, a sin making great hackes and gashes and slashes in the conscience) may vpon his repentance and sincere humiliation, make so far his peace with God, (whose grace is able and willing to pardon euery sinne,
After the perpetration of Some great and grievous since, (such as the Schools call peccatum Wasting conscientiam, a since making great hacks and Gashes and slashes in the conscience) may upon his Repentance and sincere humiliation, make so Far his peace with God, (whose grace is able and willing to pardon every sin,
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and his darling Doue from the power of the Lyon, the Lord sealing to his heart so far his loue, that he smelling the sacrifice of a broken spirit, a bleeding and a beleeuing heart, hee shall not dye the second death:
and his darling Dove from the power of the lion, the Lord sealing to his heart so Far his love, that he smelling the sacrifice of a broken Spirit, a bleeding and a believing heart, he shall not die the second death:
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neuerthelesse, howsoeuer the guilt and punishment of sinne may so farre be remoued by Christ, that the soule shall be freed from euerlasting damnation,
nevertheless, howsoever the guilt and punishment of sin may so Far be removed by christ, that the soul shall be freed from everlasting damnation,
yet the deare childe of God, euen for some scandalous lamented repented sinne, in temporary rods and castigations may haue Gods hand vpon him euen to his dying day:
yet the deer child of God, even for Some scandalous lamented repented sin, in temporary rods and castigations may have God's hand upon him even to his dying day:
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this is plaine here in Ezekiah; no doubt his repentance had made his atonement with God, thorow faith in his expected Messiah, his humiliation had made vp the breach so farre,
this is plain Here in Hezekiah; no doubt his Repentance had made his atonement with God, thorough faith in his expected Messiah, his humiliation had made up the breach so Far,
or the like, was this wrath expressed, (though here it be not reuealed in the manner:) but more perspicuous is the example of Dauid, who vpon the confession and acknowledgement of his sinne to Nathan, heard the pardon instantly from the Prophet,
or the like, was this wrath expressed, (though Here it be not revealed in the manner:) but more perspicuous is the Exampl of David, who upon the Confessi and acknowledgement of his sin to Nathan, herd the pardon instantly from the Prophet,
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how euer then his rebell Absolom , and Adoniah, (Gallinae filius albae, another of his faire sonnes) is cut shorter by the head, in being too heady against his King-brother Salomon .
how ever then his rebel Absalom, and Adoniah, (Gallinae filius Albae, Another of his fair Sons) is Cut shorter by the head, in being too heady against his King-brother Solomon.
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the spurious off-spring of his lust dyed in the infancy , Amnon his owne sonne commits incestuous fornication, aggrauated by all circumstances of trechery and tyranny, with his owne faire sister, Dauids owne daughter Tamar ;
the spurious offspring of his lust died in the infancy, Amnon his own son commits incestuous fornication, aggravated by all Circumstances of treachery and tyranny, with his own fair sister, David own daughter Tamar;
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Absolom himselfe, as a filthy Bird defiling his owne nest, (his fathers blood in his thoughts,) his bed in his acts, lyes with his fathers Concubines, (so shamelesse, impudent,
Absalom himself, as a filthy Bird defiling his own nest, (his Father's blood in his thoughts,) his Bed in his acts, lies with his Father's Concubines, (so shameless, impudent,
and no doubt of it, the bleeding too deare-bought experience of many of Gods children, which for some momentany sin are pursued and prosecuted iustly in themselues,
and no doubt of it, the bleeding too dear-bought experience of many of God's children, which for Some momentany since Are pursued and prosecuted justly in themselves,
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The reasons of these thus proceedings of God with his children, may be these, besides others: (that we may not intermeddle or reflect in the least measure vpon any Popish satisfactions, which we onely with the Scriptures include and conclude in Christ:
The Reasons of these thus proceedings of God with his children, may be these, beside Others: (that we may not intermeddle or reflect in the least measure upon any Popish satisfactions, which we only with the Scriptures include and conclude in christ:
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First, the repentance of Gods seruants reiterated and renewed after some great and scandalous sinne, is neue• so true and sincere for the qualitie of it,
First, the Repentance of God's Servants reiterated and renewed After Some great and scandalous sin, is neue• so true and sincere for the quality of it,
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or so constant and permanent in the continuance ▪ but the Lords pure eyes sees it in many particulars defectiue and heteroclite, either in the matter, manner, measure, meanes; grounds, or ends:
or so constant and permanent in the Continuance ▪ but the lords pure eyes sees it in many particulars defective and heteroclite, either in the matter, manner, measure, means; grounds, or ends:
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for which cause he may still continue his rod vpon the shoulders of his children, to make their repentance more perfect and exact in all the true and requisite qualifications.
for which cause he may still continue his rod upon the shoulders of his children, to make their Repentance more perfect and exact in all the true and requisite qualifications.
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Secondly, our nature is soone weary of well-doing, we would faine haue ease, though by carnall meanes, (as Saul by Dauids Harpe ) when the Lord hath wounded our consciences with spirituall weapons;
Secondly, our nature is soon weary of welldoing, we would feign have ease, though by carnal means, (as Saul by David Harp) when the Lord hath wounded our Consciences with spiritual weapons;
and our rebellions subdued, and therefore the Lord knowing our flitting and fugitiue natures, our false and fickle hearts, by continuated crosses still holds vs to it,
and our rebellions subdued, and Therefore the Lord knowing our flitting and fugitive nature's, our false and fickle hearts, by continuated Crosses still holds us to it,
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and keepes vs still strict and strait to the tackling and taske of true penitents. Thirdly, we are subiect, as stall-fed Oxen, to grow too fat and lazy;
and keeps us still strict and strait to the tackling and task of true penitents. Thirdly, we Are Subject, as stall-fed Oxen, to grow too fat and lazy;
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yea to returne perhaps euen to our former sicknesse and distemperature, vnlesse the Lord keepe vs strait laced, in continuall exercise and diet, by his successiue castigations.
yea to return perhaps even to our former sickness and distemperature, unless the Lord keep us strait laced, in continual exercise and diet, by his successive castigations.
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as by curbing bits, hold in our rebellious natures, euer subiected without these restraints to continuated apostasies, tergiuersations, relapses againe, more daingerous then euer,
as by curbing bits, hold in our rebellious nature's, ever subjected without these restraints to continuated apostasies, tergiversations, relapses again, more dangerous then ever,
for as it is the Lords mercifull and gracious dealing vsually with his children after their serious humiliation, to shine vpon them againe with the light of his countenance, to restore vnto them the ioy of his saluation:
for as it is the lords merciful and gracious dealing usually with his children After their serious humiliation, to shine upon them again with the Light of his countenance, to restore unto them the joy of his salvation:
he stygmatizeth vs in our flesh or spirits, which as the scarre in the body of a souldier, may continually put vs in minde and memorie both of the great wound of our sin, to keep vs stil more humbled,
he stygmatizeth us in our Flesh or spirits, which as the scar in the body of a soldier, may continually put us in mind and memory both of the great wound of our since, to keep us still more humbled,
as also of the skill and good will of our heauenly Physitian, in curing that which once wee despaired as incurable, to make vs truly continually thankfull.
as also of the skill and good will of our heavenly physician, in curing that which once we despaired as incurable, to make us truly continually thankful.
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SIxtly and lastly, the Lord hath also by these corrections of his repenting Saints, an ayme and an end, at the conuiction and instruction of vnhumbled impenitent sinners:
Sixthly and lastly, the Lord hath also by these corrections of his repenting Saints, an aim and an end, At the conviction and instruction of unhumbled impenitent Sinners:
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when they are ready as Aegyptian dogges, to barke against the Moone, as their father the deuill , to accuse God of partiality, that he lightly passeth by,
when they Are ready as Egyptian Dogs, to bark against the Moon, as their father the Devil, to accuse God of partiality, that he lightly passes by,
nay, that he often is rather more resolute, and vehement against the sinnes of his Saints in temporary proceedings, then against the reprobates themselues:
nay, that he often is rather more resolute, and vehement against the Sins of his Saints in temporary proceedings, then against the Reprobates themselves:
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for whereas, the wicked and impious oft escape for a time scot-free, as repriued like fellons, till the Assizes of the Generall Iudgement, walking in the meane space vnder the bond of a guilty conscience, to doe, say and thinke what they please;
for whereas, the wicked and impious oft escape for a time Scot free, as reprieved like felons, till the Assizes of the General Judgement, walking in the mean Molle under the bound of a guilty conscience, to do, say and think what they please;
his owne children vpon her least misdemeanours, he whips and corrects, humbles here the pride of Ezekiah; as after, Dauids for the numbring of the people;
his own children upon her least misdemeanours, he whips and corrects, humbles Here the pride of Hezekiah; as After, David for the numbering of the people;
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as some man is wounded with his owne weapons;) makes Lot infamous by the two incestuous bastards which hee had by his owne daughters b, Moab and Ammon, whose off-spring were after the plagues to Israel *;
as Some man is wounded with his own weapons;) makes Lot infamous by the two incestuous bastards which he had by his own daughters b, Moab and Ammon, whose offspring were After the plagues to Israel *;
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teares in peices his owne Prophet by a Lyon , for being disobedient in one particular command (though tempted and seduced;) excludes Moses out of temporarie Canaan so much desired , for his once distrustful diffidence ; reproues Aaron ;
tears in Pieces his own Prophet by a lion, for being disobedient in one particular command (though tempted and seduced;) excludes Moses out of temporary Canaan so much desired, for his once distrustful diffidence; reproves Aaron;
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as the forbearance of one Fruit. Thus God keeps corrections for his own, & as the Apostle speakes, Iudgements begin (and haue begunne you see euer since the beginning) at the house of God :
as the forbearance of one Fruit. Thus God keeps corrections for his own, & as the Apostle speaks, Judgments begin (and have begun you see ever since the beginning) At the house of God:
yea, rather at the house of God at Bethel, then at Bethauen the house of vanity, rather at Shiloh, at Sion, then at Sodom: The Father of Spirits herein imitating an earthly father, who if his sonne bee robbing an Orchard ,
yea, rather At the house of God At Bethel, then At Bethany the house of vanity, rather At Shiloh, At Sion, then At Sodom: The Father of Spirits herein imitating an earthly father, who if his son be robbing an Orchard,
or playing waggish trickes in the street, with other straying children, he takes home his owne child, reproues him, corrects him, admonisheth him to remember for euer doing the like, hee layes on a Memorandum to cause him to remember for euer afterwards:
or playing waggish tricks in the street, with other straying children, he Takes home his own child, reproves him, corrects him, Admonisheth him to Remember for ever doing the like, he lays on a Memorandum to cause him to Remember for ever afterwards:
whereas a strange childe, his neighbours sonne, culpable in the same fault, hee neuer so much as intermeddles with him, neuer once opens his mouth to reproue him,
whereas a strange child, his neighbours son, culpable in the same fault, he never so much as intermeddles with him, never once Opens his Mouth to reprove him,
Thus the Lord when his owne sonnes, and the sonnes of Beliall, the righteous, and the reprobate, commit perhaps materially one and the selfe same sinne, (as Dauid and Herod iumped in the same sinnes of Lust, and Murther;
Thus the Lord when his own Sons, and the Sons of Belial, the righteous, and the Reprobate, commit perhaps materially one and the self same sin, (as David and Herod jumped in the same Sins of Lust, and Murder;
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as when they put it off , to thinke that the end of sinne shall be as sweet as the beginning , that the egresse out of the deuils service, will be as easie as the ingresse:
as when they put it off, to think that the end of sin shall be as sweet as the beginning, that the egress out of the Devils service, will be as easy as the ingress:
a time of comming of the bride-groome , when, as Ioab said to Abner of the yong mens play, the end of sinne will be bitternesse at the last, the taile of sinne like the taile of a Dragon will sting:
a time of coming of the bridegroom, when, as Ioab said to Abner of the young men's play, the end of sin will be bitterness At the last, the tail of sin like the tail of a Dragon will sting:
and from these former premises, let euery man that hath the least dramme of either wisedome or grace, extract this conclusion, and treasure it vp in his soule as an excellent Antidote, and preseruatiue against sinne:
and from these former premises, let every man that hath the least dram of either Wisdom or grace, extract this conclusion, and treasure it up in his soul as an excellent Antidote, and preservative against sin:
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So let euery man argue with his owne soule, if the Lord haue not in the seueritie of his Iustice against sinne, spared the righteous, Oh where shall the reprobate appeare!
So let every man argue with his own soul, if the Lord have not in the severity of his justice against sin, spared the righteous, O where shall the Reprobate appear!
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If he haue purged his gold, what shal become of the drosse? if hee haue winnowed the corne, shall not the chaffe bee burned with vnquenchable fire? If Ierusalem be searched with lanterne and candle light, what shall become of Sodom, of Aegypt, of Babylon, of Edom, of Damascus? &c. If the Doues tremble , what shall become of Crowes, of Kites, of Kestrels? If the sheepe bee shorne, what shall become of the vncleane Goates? If the trees of righteousnesse be lopped,
If he have purged his gold, what shall become of the dross? if he have winnowed the corn, shall not the chaff be burned with unquenchable fire? If Ierusalem be searched with lantern and candle Light, what shall become of Sodom, of Egypt, of Babylon, of Edom, of Damascus? etc. If the Dove tremble, what shall become of Crows, of Kites, of Kestrels? If the sheep be shorn, what shall become of the unclean Goats? If the trees of righteousness be lopped,
and pruned, for what vse are Thornes & Bryers & Tares, but for the fire? If the vessels of honour be thus scoured and rubbed, what shall become of the vessells of wrath? If iudgment begin at the house of God,
and pruned, for what use Are Thorns & Briers & Tares, but for the fire? If the vessels of honour be thus scoured and rubbed, what shall become of the vessels of wrath? If judgement begin At the house of God,
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if the righteous shall hardly be saued, Oh where shall the vnrighteous & reprobate appeare? If the Lord whip his owne sons though with cords of loue, Oh what will hee doe to Sathans slaues, Athiests, belly gods, libertines, drunkards, swearers, couetous persons, that neglect the day of Grace,
if the righteous shall hardly be saved, O where shall the unrighteous & Reprobate appear? If the Lord whip his own Sons though with cords of love, O what will he do to Satan's slaves, Atheists, belly God's, Libertines, drunkards, swearers, covetous Persons, that neglect the day of Grace,
and blaspheme God daily ? Oh if the Lord here haue visited as you see he hath, with Temporary rods, the sinnes of an Ezekiah, a Dauid, a Iosias, a Ionas, a Moses, a Sampson, a Salomon, a Zacharias, with many moe of his deare seruants, Oh how can the vnrighteous, the prophane, the in religious who scorne and contemne the Lord daily,
and Blaspheme God daily? O if the Lord Here have visited as you see he hath, with Temporary rods, the Sins of an Hezekiah, a David, a Iosias, a Ionas, a Moses, a Sampson, a Solomon, a Zacharias, with many more of his deer Servants, O how can the unrighteous, the profane, the in religious who scorn and contemn the Lord daily,
and blaspheme all his ordnances appointed for their life, escape endlesse wrath, euerlasting death, without repentance? though here for a time they be reprieued, the Lord giuing vnto them as he did to Iezabel g, space to repent, which they neglecting, treasure vp to themselues wrath, against the day of wrath,
and Blaspheme all his ordnances appointed for their life, escape endless wrath, everlasting death, without Repentance? though Here for a time they be reprieved, the Lord giving unto them as he did to Jezebel g, Molle to Repent, which they neglecting, treasure up to themselves wrath, against the day of wrath,
The next thing, that in order, offers it selfe to our prosecution, is the extension of this castigation, this wrath, that came vpon Ezekiah for the pride of his heart, came also vpon Iudah and Ierusalem, or the inhabitants of Iudah (by a Metonomy the continent being put for the contained ) the subiects of this King:
The next thing, that in order, offers it self to our prosecution, is the extension of this castigation, this wrath, that Come upon Hezekiah for the pride of his heart, Come also upon Iudah and Ierusalem, or the inhabitants of Iudah (by a Metonymy the continent being put for the contained) the Subjects of this King:
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for that in which another man sins, without being accessary any way? Nay, doth not the Lord himselfe say, That the soule that sinnes shall dye the death,
for that in which Another man Sins, without being accessary any Way? Nay, does not the Lord himself say, That the soul that Sins shall die the death,
or of the Peere, or of the Plebeian, &c. euery one beare their owne burthen, euery one in this life (as in the great Iudgement) stands on his owne legs, euery bushell on his owne bottome, euery saddle as they say, set on the right horse, euery man answer for himselfe, euery herring (according to our prouerbs) hang by it own necke:
or of the Peer, or of the Plebeian, etc. every one bear their own burden, every one in this life (as in the great Judgement) Stands on his own legs, every bushel on his own bottom, every saddle as they say, Set on the right horse, every man answer for himself, every herring (according to our proverbs) hang by it own neck:
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which yet it selfe sinnes not actually, as it is a bastard, but the Parents, &c. How stands this with Gods executions, that Cham scoffs his father Noah ,
which yet it self Sins not actually, as it is a bastard, but the Parents, etc. How Stands this with God's executions, that Cham scoffs his father Noah,
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euen as we count it no iniustice, when a young Prince offendeth to whip his play fellow or companion in his roome, which he takes perhaps as grieuously as if he were beat himselfe:
even as we count it no injustice, when a young Prince offends to whip his play fellow or Companion in his room, which he Takes perhaps as grievously as if he were beatrice himself:
Secondly, in these cases the Lord doth as a Physitian, who if a man be sicke or distempered in one part, applies perhaps his medicines to another part, where it workes as kindly a cure,
Secondly, in these cases the Lord does as a physician, who if a man be sick or distempered in one part, Applies perhaps his medicines to Another part, where it works as kindly a cure,
If a father sinne, to let him blood in his children and posteritie, his blood or consanguinity, who can blame the curing skill of the all-wise Physitian?
If a father sin, to let him blood in his children and posterity, his blood or consanguinity, who can blame the curing skill of the alwise physician?
Thirdly, but yet there is a third answer, That as children are vsually not so much punished for their parents sinnes as for their owne, chiefly when they insist in their parents steps ,
Thirdly, but yet there is a third answer, That as children Are usually not so much punished for their Parents Sins as for their own, chiefly when they insist in their Parents steps,
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as he did on the house of Ahab , Saul , Ieroboam , and other idolatrous bloody families, whom he rooted out, both for their owne sinnes and the abominations of their fathers.
as he did on the house of Ahab, Saul, Jeroboam, and other idolatrous bloody families, whom he rooted out, both for their own Sins and the abominations of their Father's.
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So Ezekiahs people here, as also Dauids people (thorow whose sides euen these two good Kings are whipped) are not so much punished for the sinnes of their Kings, as for their owne sinnes:
So Ezekiahs people Here, as also David people (thorough whose sides even these two good Kings Are whipped) Are not so much punished for the Sins of their Kings, as for their own Sins:
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the abuse of their peace and plenty, euill and noisome lusts (as now in our Land) like Gnats and Summer-flyes, ingendring and increasing in the long heat and Sunshine of their prosperity, with other such sinnes, might iustly occasion Gods hand both against Dauids people, in cutting off 70000, as also against Ezekiahs, in bringing wrath vpon the inhabitants of Iudah and Ierusalem:
the abuse of their peace and plenty, evil and noisome Lustiest (as now in our Land) like Gnats and Summer-flyes, engendering and increasing in the long heat and Sunshine of their Prosperity, with other such Sins, might justly occasion God's hand both against David people, in cutting off 70000, as also against Ezekiahs, in bringing wrath upon the inhabitants of Iudah and Ierusalem:
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Lastly, if all these answers satisfie not, as they may, yet let vs most safely and satisfactorily conclude, that this wrath here mentioned that came vpon Iudah, was but some temporarie castigation, externall,
Lastly, if all these answers satisfy not, as they may, yet let us most safely and satisfactorily conclude, that this wrath Here mentioned that Come upon Iudah, was but Some temporary castigation, external,
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and we know that for these temporary things, whether good or euill, they come all alike to the good and the bad, to him that feares an oath, and to him that sweares:
and we know that for these temporary things, whither good or evil, they come all alike to the good and the bad, to him that fears an oath, and to him that swears:
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they cannot disturbe the calme of the house within, they cannot hurt nor hinder the tranquility and the felicity of the blessed inmate, the sanctified soule.
they cannot disturb the Cam of the house within, they cannot hurt nor hinder the tranquillity and the felicity of the blessed inmate, the sanctified soul.
a Leauen and Leprosie that spreads farre and neare, euen from Dan to Beershebah, from the crowne of the head to the sole of the foot, ouer the whole body Oeconomicall, Ecclesiasticall, Politicall , spreading as poyson from veine to veine, till it come to close with the heart, the strongest castle of life:
a Leaven and Leprosy that spreads Far and near, even from Dan to beersheba, from the crown of the head to the sole of the foot, over the Whole body Economical, Ecclesiastical, Political, spreading as poison from vein to vein, till it come to close with the heart, the Strongest castle of life:
some temporary iudgement, (though here not specially expressed) vpon Iudah and Ierusalem. Oh that all of vs could be warned from hauing any intermedling with sinne:
Some temporary judgement, (though Here not specially expressed) upon Iudah and Ierusalem. O that all of us could be warned from having any intermeddling with sin:
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that their example might be to all as stakes stucke in a quagmire, as sea marks neare some sands or rockes, to forewarne and preuent the perill of trauelling or sayling passengers;
that their Exampl might be to all as stakes stuck in a quagmire, as sea marks near Some sands or Rocks, to forewarn and prevent the peril of travelling or sailing passengers;
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chiefly, that to all Gods seruants, professed proselites, it might be (as the corrupt Iudges skin, caused to be hung vp ouer the iudgement seat by Cambyses ,
chiefly, that to all God's Servants, professed Proselytes, it might be (as the corrupt Judges skin, caused to be hung up over the judgement seat by Cambyses,
or as fellons hung in chaines, reading a dead lecture of caution to all robbers and murtherers) an admonition to all that are eminent in gifts or place, to take heed of ingratitude to the doner,
or as felons hung in chains, reading a dead lecture of caution to all robbers and murderers) an admonition to all that Are eminent in Gifts or place, to take heed of ingratitude to the doner,
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the Pastor falls not, but the poore people will bee scandalized and discouraged: the hearers are oft punished in the sinnes and for the sinnes of a Preacher:
the Pastor falls not, but the poor people will be scandalized and discouraged: the hearers Are oft punished in the Sins and for the Sins of a Preacher:
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Quicquid delirant Reges plectuntur achiui, Intra Ilaicos peccatur muros & extra. What Paris , Priamus, and Menelaus doe, Greekes, Troians pay for all, their lusts, their woe.
Quicquid delirant Reges plectuntur achiui, Intra Ilaicos peccatur muros & extra. What paris, Priam, and Menelaus do, Greeks, Trojans pay for all, their Lustiest, their woe.
or sinfull affections, whether irascible or concupiscible , but onely by these improper locutions and figuratiue phrases he speakes ad caeptum sensum { que } nostrum, to our sense and vnderstanding,
or sinful affections, whither irascible or concupiscible, but only by these improper locutions and figurative phrases he speaks and caeptum sensum { que } nostrum, to our sense and understanding,
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and for the expressing of himselfe vnto vs, condiscends to our Infirmities and capacities, that as a man when he is wroth or angry, shewes the effects and symptomes of his passion, by his lookes, words, gestures, actions,
and for the expressing of himself unto us, condescends to our Infirmities and capacities, that as a man when he is wroth or angry, shows the effects and symptoms of his passion, by his looks, words, gestures, actions,
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so the Lord when he is said to be wroth or angry, manifests himselfe after the manner and fashion of a man, in threatning and executing iudgements proportionable to the demerits of a sinner.
so the Lord when he is said to be wroth or angry, manifests himself After the manner and fashion of a man, in threatening and executing Judgments proportionable to the demerits of a sinner.
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so it is said of Dauids adultery and murder, and of his numbring of the people by his organ that he vsed Ioab, in two seuerall places , That the thing which Dauid did, angred or displeased the Lord:
so it is said of David adultery and murder, and of his numbering of the people by his organ that he used Ioab, in two several places, That the thing which David did, angered or displeased the Lord:
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and rebellions, angred the Lord , so that a fire was kindled in his wrath, and he burnt vp the congregations of Corah, Dathan, and Abiram: yea it is said that he was displeased with Moses for their sake.
and rebellions, angered the Lord, so that a fire was kindled in his wrath, and he burned up the congregations of Corah, Dathan, and Abiram: yea it is said that he was displeased with Moses for their sake.
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the stinging of the Israelites with fiery Serpents , smiting them at the graues of Lust : cutting them off in the wildernesse , depriuing them of the promised Canaan :
the stinging of the Israelites with fiery Serpents, smiting them At the graves of Lust: cutting them off in the Wilderness, depriving them of the promised Canaan:
burning vp the two Captaines with their fifties , that came to take Elias: smiting the Assyrians with blindnesse that came against Elishah: the Sodomites with blindnesse , that came against Lot and his harboured Angels:
burning up the two Captains with their fifties, that Come to take Elias: smiting the Assyrians with blindness that Come against Elishah: the Sodomites with blindness, that Come against Lot and his Harboured Angels:
Elimas the Sorcerer with blindnesse, contradicting Paul : striking Herod with death in all his pompe : Nebuchadnezzar with madnesse in his vaunted pride :
Elymas the Sorcerer with blindness, contradicting Paul: striking Herod with death in all his pomp: Nebuchadnezzar with madness in his vaunted pride:
yea, to wade into Histories, the smiting of Antiochus Epiphanes , Maxentius, and other truculent Tyrants, with intollerable gripings and convulsions in their bowells u, with all other grieuous, strange,
yea, to wade into Histories, the smiting of Antiochus Epiphanes, Maxentius, and other truculent Tyrants, with intolerable gripings and convulsions in their bowels u, with all other grievous, strange,
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on Nero , Decius , Caligula, &c. Constantius , Valens , and other Heathenish Popish, and Arrian persecutors, with these examples that haue at this day filled Bookes and extant Volumes both in Latine and English, with Tragicall Histories of obserued, collected,
on Nero, Decius, Caligula, etc. Constantius, Valens, and other Heathenish Popish, and Arrian persecutors, with these Examples that have At this day filled Books and extant Volumes both in Latin and English, with Tragical Histories of observed, collected,
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these, and all these, with many moe which might be enumerated, are meerly the fruits and effects of the constant wrath and anger of God vpon sinne and sinners, in all times, places, ages, and generations.
these, and all these, with many more which might be enumerated, Are merely the fruits and effects of the constant wrath and anger of God upon sin and Sinners, in all times, places, ages, and generations.
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and that is sin, the Colloquintida in our pottage, the poysoned bullet in our flesh, the consumption in our marrow, the poyson of our graces, the destruction of our natures, the reproach of our names,
and that is since, the Colloquintida in our pottage, the poisoned bullet in our Flesh, the consumption in our marrow, the poison of our graces, the destruction of our nature's, the reproach of our names,
sinne, the fuell that kindleth the fire of Gods wrath against vs, (which vnlesse quenched with the teares of true repentance) burns to the very bottome of hell:
sin, the fuel that kindleth the fire of God's wrath against us, (which unless quenched with the tears of true Repentance) burns to the very bottom of hell:
as indeed I haue still with the scriptures, thought greatest sinners greatest fooles , bad man, mad men i, wicked men, vnwise men, who by a naturall well-wishing to their bodies, seeking the preseruation & conseruation of thēselues, cautelously avoyd the force or fraud, might or malignitie, that is in any of the creatures,
as indeed I have still with the Scriptures, Thought greatest Sinners greatest Fools, bad man, mad men i, wicked men, unwise men, who by a natural Well-wishing to their bodies, seeking the preservation & conservation of themselves, cautelously avoid the force or fraud, might or malignity, that is in any of the creatures,
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as the burning of the fire, the choking of the water, the infection of the plague, the sword of the enemy, the famine of dearth, the sacking of our cities, the racking of our ioynts:
as the burning of the fire, the choking of the water, the infection of the plague, the sword of the enemy, the famine of dearth, the sacking of our cities, the racking of our Joints:
yea that seeke the auoydance of the venome of the Toad, the poyson of the spider, the biting of the Aspe, the sting of the Serpents, the sight of the Bassiliske, the tooth of the dogge, tuske of the Bore, hornes of the Bull, horne of the Vnicorne, paw of the Beare, fury of the Tyger, with the malignity which is in any other creature,
yea that seek the avoidance of the venom of the Toad, the poison of the spider, the biting of the Asp, the sting of the Serpents, the sighed of the Bassiliske, the tooth of the dog, tusk of the Boar, horns of the Bull, horn of the Unicorn, paw of the Bear, fury of the Tiger, with the malignity which is in any other creature,
yea oft-times wittingly, willingly, presumptuously, if not maliciously, displease that Maiestie, incense that wrath, anger that great God, that Lord of hosts, who indeed as a Generall his souldiers, hath all these enumerated creatures sublunary, the worst in the natures of beasts, birds, hearbs, plants, together with the malignity of the worst planets, the influence of the heauens,
yea ofttimes wittingly, willingly, presumptuously, if not maliciously, displease that Majesty, incense that wrath, anger that great God, that Lord of hosts, who indeed as a General his Soldiers, hath all these enumerated creatures sublunary, the worst in the nature's of beasts, Birds, herbs, plants, together with the malignity of the worst planets, the influence of the heavens,
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Oh what a pittious thing it is, what a dotage, what a delusion, to feare the creature, to feare a mortall man whose breath is in his nostrils, who can but at furthest torture or torment the body, this out-cask, this carrion flesh:
O what a piteous thing it is, what a dotage, what a delusion, to Fear the creature, to Fear a Mortal man whose breath is in his nostrils, who can but At furthest torture or torment the body, this out-cask, this carrion Flesh:
that being obserued and pleased they may doe them a pleasure; or being neglected in dutie, or prouoked by misdemeanour, they may doe them a displeasure:
that being observed and pleased they may do them a pleasure; or being neglected in duty, or provoked by misdemeanour, they may do them a displeasure:
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as all the respect the seruants, pages, or prentises giue their masters; retainers, and followers, their Lords, schollers their teachers, maides their mistresses;
as all the respect the Servants, pages, or prentices give their Masters; retainers, and followers, their lords, Scholars their Teachers, maids their mistress's;
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and make friends to those, in whose dainger they are (as the Sidonians made Blastus the Chamberlane to Herod ) whose wrathfull displeasures they feare:
and make Friends to those, in whose danger they Are (as the Sidonians made Blastus the Chamberlain to Herod) whose wrathful displeasures they Fear:
we shall see in euery place, in City and Country, what a rout and rabble of Parasites, Sycophants, Ieasters, Iuglers, Rimers, Bardes, Buffons, Fidlers, artificiall fooles, idle and vaine persons, obserue,
we shall see in every place, in city and Country, what a rout and rabble of Parasites, sycophants, Jesters, Jugglers, Rhymers, Bards, Buffons, Fiddlers, artificial Fools, idle and vain Persons, observe,
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and humor, great men, tell them tales, breake ieasts, claw them in their sinnes, sing them filthy songs, to make their worships laugh, tickle their itching curiositie with all the newes stirring in the Country (for want of old, inuenting & forging new:) raile vpon Preachers, reuile professors, make sport with precisians (as they tearme them) rhime on Puritans:
and humour, great men, tell them tales, break jests, claw them in their Sins, sing them filthy songs, to make their worships laugh, tickle their itching curiosity with all the news stirring in the Country (for want of old, inventing & forging new:) rail upon Preachers, revile professors, make sport with Precisians (as they term them) rhime on Puritans:
and yet the most of these, yea the most men of all rankes and sorts (vnlesse onely those into whose hearts made of better mould , the Lord hath put his feare, that ( Ioseph like) they dare not sin ) make as much conscience,
and yet the most of these, yea the most men of all ranks and sorts (unless only those into whose hearts made of better mould, the Lord hath put his Fear, that (Ioseph like) they Dare not since) make as much conscience,
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Pilot himselfe herein being a President to all naturall men, speaking their thoughts, desires, dispositions and practice, who for the pleasing of the importunate Iewes,
Pilot himself herein being a President to all natural men, speaking their thoughts, Desires, dispositions and practice, who for the pleasing of the importunate Iewes,
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but chiefly for preuenting the feared anger and displeasure of Caesar: (which neuerthelesse iustly and deseruedly fell vpon him, in his exile and banishment afterwards) he vniustly condemns Christ,
but chiefly for preventing the feared anger and displeasure of Caesar: (which nevertheless justly and deservedly fell upon him, in his exile and banishment afterwards) he unjustly condemns christ,
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and lets loose murthering Barabas, for feare not to be counted Caesars friend, hee proues at last after many faire shewes to the contrary, Christs reall enemy:
and lets lose murdering Barabbas, for Fear not to be counted Caesars friend, he Proves At last After many fair shows to the contrary, Christ real enemy:
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BVt herein I more maruell at the folly and stupiditie of all naturall and vnregenerate men, that by the ministry of the word, knowing in what estate they stand by nature,
But herein I more marvel At the folly and stupidity of all natural and unregenerate men, that by the Ministry of the word, knowing in what estate they stand by nature,
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then children of wrath, vessels of wrath , heires of hell, by their very naturall birth as left them hereditary frō their parents & progenitors, bringing their Charter and title to their inheritance,
then children of wrath, vessels of wrath, Heirs of hell, by their very natural birth as left them hereditary from their Parents & progenitors, bringing their Charter and title to their inheritance,
euen from the very wombes of their sinning mothers, yet seeke not to come out of this estate, to be drawne out of this pit, to get a better assurance for heauen then from Adam, and euery way to better their accursed condition by regeneration,
even from the very wombs of their sinning mother's, yet seek not to come out of this estate, to be drawn out of this pit, to get a better assurance for heaven then from Adam, and every Way to better their accursed condition by regeneration,
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but also at the children of light, whose eies are opened, and their feet in some measure set at libertie, who after their failings in some duties (as here Ezekiah in one) of commission of some sinne, of which perhaps their iudgements are truly informed,
but also At the children of Light, whose eyes Are opened, and their feet in Some measure Set At liberty, who After their failings in Some duties (as Here Hezekiah in one) of commission of Some sin, of which perhaps their Judgments Are truly informed,
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as the Iewes did the building of their Temple , going big with their sinnes, some months (as Dauid did in two sinnes ,) as a woman goes bigge with child, till this blessed Grace wife repentance, doe deliuer them:
as the Iewes did the building of their Temple, going big with their Sins, Some months (as David did in two Sins,) as a woman Goes big with child, till this blessed Grace wife Repentance, do deliver them:
and these of Iudah, &c. Now who rightly knowing and laying to heart the force and fury of the fire of Gods wrath, would not seeke to quench it presently?
and these of Iudah, etc. Now who rightly knowing and laying to heart the force and fury of the fire of God's wrath, would not seek to quench it presently?
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Oh who is so vnwise, that when his house, or study of bookes, or counting house is on fire, in which are all his writings and Euidences, will not instantly cast on water, call for helpe, bestirre himselfe with speed, not delaying a minute or moment of time? who withall being in danger of his life, by fire, water, pyrats, theeues, enemies, &c. doth not instantly, importunately, cry out for helpe,
O who is so unwise, that when his house, or study of books, or counting house is on fire, in which Are all his writings and Evidences, will not instantly cast on water, call for help, Bestir himself with speed, not delaying a minute or moment of time? who withal being in danger of his life, by fire, water, pirates, thieves, enemies, etc. does not instantly, importunately, cry out for help,
uh q-crq vbz av j, cst c-crq po31 n1, cc n1 pp-f n2, cc vvg n1 vbz p-acp n1, p-acp r-crq vbr d po31 n2 cc n2, vmb xx av-jn vvn p-acp n1, vvb p-acp n1, vvb px31 p-acp n1, xx vvg dt n1 cc n1 pp-f n1? q-crq av vbg p-acp n1 pp-f po31 n1, p-acp n1, n1, n2, n2, n2, av vdz xx av-jn, av-j, vvb av p-acp n1,
as the disciples in the tossed ship , and Iehosophat in the battle? yea who apprehended and in perill to be executed vpon his euident fellonies, vpon any hope of a pardon, makes not all possible speed, sets not all his friends a worke for the procuring it, without procrastination? Oh that we should be so sensible to seeke so present redresse in our humane miseries, to salue our greatest extremities;
as the Disciples in the tossed ship, and Iehosophat in the battle? yea who apprehended and in peril to be executed upon his evident felonies, upon any hope of a pardon, makes not all possible speed, sets not all his Friends a work for the procuring it, without procrastination? O that we should be so sensible to seek so present redress in our humane misery's, to salve our greatest extremities;
c-acp dt n2 p-acp dt vvn n1, cc np1 p-acp dt n1? uh q-crq vvd cc p-acp n1 pc-acp vbi vvn p-acp po31 j n2, p-acp d n1 pp-f dt n1, vvz xx d j n1, vvz xx d po31 n2 dt n1 p-acp dt vvg pn31, p-acp n1? uh cst pns12 vmd vbi av j pc-acp vvi av j n1 p-acp po12 j n2, pc-acp vvi po12 js n2;
yet as men sleeping on the top of the Mast of the ship, or before the very mouth of a discharging Cannon sencelesse of the dainger, wee make such asse-like sluggish pace for preuention.
yet as men sleeping on the top of the Mast of the ship, or before the very Mouth of a discharging Cannon senseless of the danger, we make such Ass-like sluggish pace for prevention.
that wee could appeale from the Kings Bench of Iustice, to the Checker or Chancery of his Mercy, à Deo irato, ad Deum placatum , from a wrathfull and angry God,
that we could appeal from the Kings Bench of justice, to the Checker or Chancery of his Mercy, à God irato, ad God placatum, from a wrathful and angry God,
as incensed by our sinnes, to a God appeased, reconciled and well pleased with vs, in the mediation of his Christ, whose blood hath already made the atonement.
as incensed by our Sins, to a God appeased, reconciled and well pleased with us, in the mediation of his christ, whose blood hath already made the atonement.
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and so consequently of his humiliation, that is the pride of his heart, for so the holy Text saith, that Ezekiah humbled himselfe for the pride of his heart,
and so consequently of his humiliation, that is the pride of his heart, for so the holy Text Says, that Hezekiah humbled himself for the pride of his heart,
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and wrath ceased &c. We shold doe wrong to the Text, wrong to the purpose and scope of the Spirit inditing, wrong to many a proud heart, who perhaps from hence may bee curbed;
and wrath ceased etc. We should do wrong to the Text, wrong to the purpose and scope of the Spirit inditing, wrong to many a proud heart, who perhaps from hence may be curbed;
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that pride brings iudgements, humiliation remoues them: pride kindleth Gods wrath, humilitie quencheth it: pride casts on oyle and fuell, humiliation casts on water:
that pride brings Judgments, humiliation removes them: pride kindleth God's wrath, humility quenches it: pride Cast on oil and fuel, humiliation Cast on water:
Oh how Ezekiahs owne particular vereties that scripture so oft inculcate by our Sauiour Christ himselfe , by Salomon , by the Apostles , that the Lord resists the proud,
O how Ezekiahs own particular vereties that scripture so oft inculcate by our Saviour christ himself, by Solomon, by the Apostles, that the Lord resists the proud,
uh q-crq njp2 d j n2 cst n1 av av vvb p-acp po12 n1 np1 px31, p-acp np1, p-acp dt n2, cst dt n1 vvz dt j,
resists the proud indeed as his speciall enemies, casts down their vaine imaginations , pulls downe their Babels buildings, brings low their lofty lookes, makes their high and haughty hearts stoope , will they ••ll they, takes them downe many pegges lower,
resists the proud indeed as his special enemies, Cast down their vain Imaginations, pulls down their Babels buildings, brings low their lofty looks, makes their high and haughty hearts stoop, will they ••ll they, Takes them down many pegs lower,
resists proud Rabsakah, prouder Senacharib his master, and puts his hooke in both their nostrils : resists proud Valens the Arrian , and burnes his pride to ashes, in a shepheards cottage:
resists proud Rabshakeh, Prouder Senacharib his master, and puts his hook in both their nostrils: resists proud Valens the Arrian, and burns his pride to Ashes, in a shepherds cottage:
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resists proud Alexander, vrbis & orbis domitor, the worlds Monarch yea the conqueror of moe worlds then one in his ambitious desires, the sonne of Iupiter ,
resists proud Alexander, Urbis & Orbis Domitor, the world's Monarch yea the conqueror of more world's then one in his ambitious Desires, the son of Iupiter,
as his pride tearmes himselfe, cut off in the midst of his yeares by the hand of the iust God, was learned to know that a few feet in the earth could containe that body which was the cell and receptacle of that mind, which many worlds could no more satisfie then the ayre doth the Cammell:
as his pride terms himself, Cut off in the midst of his Years by the hand of the just God, was learned to know that a few feet in the earth could contain that body which was the cell and receptacle of that mind, which many world's could no more satisfy then the air does the Camel:
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resists proud and peremptory Pharaoh, and layes his loftie head and haughty heart, together with all his force and fame as low as the hollowest bottom of the deuouring Ocean, nec in caeteris contrarium est videre:
resists proud and peremptory Pharaoh, and lays his lofty head and haughty heart, together with all his force and fame as low as the hollowest bottom of the devouring Ocean, nec in caeteris Contrary est To see:
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as subiects of Gods wrath, the Lord hath contested and contended with them as with his most intestine resolued and professed enemies, hee hath crusht their deuices as Cockatrice egges:
as Subjects of God's wrath, the Lord hath contested and contended with them as with his most intestine resolved and professed enemies, he hath crushed their devices as Cockatrice eggs:
dealt with them as the Eagle with the shell-fish, carried them vp aloft, vt moleruant grauiori, that hee might crush them downe with the greater fall .
dealt with them as the Eagl with the shellfish, carried them up aloft, vt moleruant grauiori, that he might crush them down with the greater fallen.
But on the contrary, he hath giuen grace to the humble, they (as was said of Christ their master , that humble Lambe) doe grow in Grace and fauour with God & man:
But on the contrary, he hath given grace to the humble, they (as was said of christ their master, that humble Lamb) do grow in Grace and favour with God & man:
in grace with man , was humble Ioseph (despised of his brethren , disgraced by his Mistresse , despited by his Master ) at last aduanced the greatest saue Pharaoh, in the Aegyptian Court:
in grace with man, was humble Ioseph (despised of his brothers, disgraced by his Mistress, despited by his Master) At last advanced the greatest save Pharaoh, in the Egyptian Court:
so the Lord exalted humble, honest-hearted, penitent Mardocheus , as the greatest fauourite in the eyes of Assuerus: humble Daniel to be esteemed delicias Domini, &c. the very Darling and Iewell of King Darius :
so the Lord exalted humble, honest-hearted, penitent Mordecai, as the greatest favourite in the eyes of Assuerus: humble daniel to be esteemed Delicias Domini, etc. the very Darling and Jewel of King Darius:
cast not onely the crums but the bread of his bounty and mercy to that Canaanitish dogge , that humbled Syrophinessean: was intreated for sinning Israel :
cast not only the crumbs but the bred of his bounty and mercy to that Canaanitish dog, that humbled Syrophinessean: was entreated for sinning Israel:
vvb xx av-j dt n2 p-acp dt n1 pp-f po31 n1 cc n1 p-acp d jp n1, cst vvd np1: vbds vvn p-acp vvg np1:
and to haue pardoned her pollutions, if any conditions could haue beene performed , at the mediation of humbled Abraham: cast out seuen Deuils, remitted many euils ,
and to have pardoned her pollutions, if any conditions could have been performed, At the mediation of humbled Abraham: cast out seuen Devils, remitted many evils,
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so good an agent for hell, so preiudiciall both to sanctification and saluation? Who on the contrary would not loue and admire this heauen-bred humiliation, such a preseruatiue against pride, such a purger of pollutions, such a depresser of corrupt nature, such a keeper in of grace,
so good an agent for hell, so prejudicial both to sanctification and salvation? Who on the contrary would not love and admire this Heaven-bred humiliation, such a preservative against pride, such a purger of pollutions, such a depresser of corrupt nature, such a keeper in of grace,
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as the ashes of the imbers, such a curber of corruption, such a plea against the cry of sinne, such a Proctor against the guilt of sinne, such a fauourite in the Court of heauen,
as the Ashes of the embers, such a curber of corruption, such a plea against the cry of sin, such a Proctor against the guilt of sin, such a favourite in the Court of heaven,
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yea such a pleader and preuailer before the throne of Grace ? Oh, as Plato saith of vertue, I say of this vertue, of this grace, (which one of the Ancients cals the first, the second,
yea such a pleader and prevailer before the throne of Grace? O, as Plato Says of virtue, I say of this virtue, of this grace, (which one of the Ancients calls the First, the second,
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and the third grace, as one called pronunciation the first, second, and third part of Ora•ory) if it could be seene and discerned in the lustre and beauty of it, with mortall eyes, it would stirre vp loue and admiration in the dullest spectator:
and the third grace, as one called pronunciation the First, second, and third part of Ora•ory) if it could be seen and discerned in the lustre and beauty of it, with Mortal eyes, it would stir up love and admiration in the dullest spectator:
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more would be enamoured of this Christian, then of that Grecian Helena. Take the marrow of all that is said, in one word, he that would with Herod, Pharaoh, Rabsakah, Senacharib, Holofernes, Nimrod, Nabuchadnezzar, the Gospels Pharisee, Herodians Pharisees, be deiected and made to stoope by the rod of wrath,
more would be enamoured of this Christian, then of that Grecian Helena. Take the marrow of all that is said, in one word, he that would with Herod, Pharaoh, Rabshakeh, Senacharib, Holofernes, Nimrod, Nebuchadnezzar, the Gospels Pharisee, Herodians Pharisees, be dejected and made to stoop by the rod of wrath,
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On the contrary, he that would bee respected and exalted in grace and fauour, with God and man, in heauen and earth, with humble Ioseph, humble Mary, humble Manasses, humble Mardocheus, humble Dauid, humble Daniel, humble Ezekiah, let him be truly, soundly, sincerely humbled;
On the contrary, he that would be respected and exalted in grace and favour, with God and man, in heaven and earth, with humble Ioseph, humble Marry, humble Manasses, humble Mordecai, humble David, humble daniel, humble Hezekiah, let him be truly, soundly, sincerely humbled;
so here as most obuious to our consideration, we haue his repentance, an image and demonstration of Gods free mercie and sauing grace to the vessels of mercy:
so Here as most obvious to our consideration, we have his Repentance, an image and demonstration of God's free mercy and Saving grace to the vessels of mercy:
av av c-acp av-ds j p-acp po12 n1, pns12 vhb po31 n1, dt n1 cc n1 pp-f npg1 j n1 cc vvg n1 p-acp dt n2 pp-f n1:
in that though they be for reasons and causes, as we haue heard, permitted to sinne, by him who could exempt and free them here on earth from all sinne,
in that though they be for Reasons and Causes, as we have herd, permitted to sin, by him who could exempt and free them Here on earth from all sin,
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and to the praise and glory of his grace, who is the author and giuer of grace, that though the righteous fall seuen times a day, that is, often either into sinne (or as some interpret, into crosses and afflictions, the fruits of sinne) yet neuerthelesse they shall rise againe:
and to the praise and glory of his grace, who is the author and giver of grace, that though the righteous fallen seuen times a day, that is, often either into sin (or as Some interpret, into Crosses and afflictions, the fruits of sin) yet nevertheless they shall rise again:
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fall they may, as we instanced in the wisest, the strongest, the holiest, the humblest Patriarchs, Prophets, Apostles, Martyrs, Confessors, Preachers, Professors, that haue beene from the beginning, in whom follies, frailties, weaknesses, infirmities, haue appeared, shewing them to bee but men, subiected to a sinning condition,
fallen they may, as we instanced in the Wisest, the Strongest, the Holiest, the Humblest Patriarchs, prophets, Apostles, Martyrs, Confessors, Preachers, Professors, that have been from the beginning, in whom follies, frailties, Weaknesses, infirmities, have appeared, showing them to be but men, subjected to a sinning condition,
as old Pelagianisme and new Arminianisme seeme to auerre against the Scriptures , and Orthodoxe Diuinity: they may indeed fall fearfully, who are elected vnto life, not onely before their conuersion,
as old Pelagianism and new Arminianism seem to aver against the Scriptures, and Orthodox Divinity: they may indeed fallen fearfully, who Are elected unto life, not only before their conversion,
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as Paul, Manasses, Mary Magdalen, &c. Augustine, Cyprian, Luther, &c. with others, who laid long in persecution, bloodshed, vncleannesse, Necromancy, idolatry, &c. and other sins:
as Paul, Manasses, Marry Magdalen, etc. Augustine, Cyprian, Luther, etc. with Others, who laid long in persecution, bloodshed, uncleanness, Necromancy, idolatry, etc. and other Sins:
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but euen after their conuersion they may haue fearfull relapses, as had Dauid, Peter, Sampson, Salomon, this our Ezekiah, but yet they cannot fall finally and irrecouerably:
but even After their conversion they may have fearful relapses, as had David, Peter, Sampson, Solomon, this our Hezekiah, but yet they cannot fallen finally and irrecoverably:
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they may indeed in their fall be sore crusht, as perplext in soule, in conscience, in spirit, they may breake an arme or a ioynt, (lose their credit for a time,
they may indeed in their fallen be soar crushed, as perplexed in soul, in conscience, in Spirit, they may break an arm or a joint, (loose their credit for a time,
which is as their vnioynting from the communion of Saints, the members of Christ, till they be knit and right set and ioynted againe by repentance) but yet their fall is not to precipitation, to neck-breake,
which is as their unjointing from the communion of Saints, the members of christ, till they be knit and right Set and jointed again by Repentance) but yet their fallen is not to precipitation, to neck-breake,
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they wander indeed out of the way, and goe astray like lost sheepe, yet they returne home againe to the Bishop of their soules, their good Shepheard that hath giuen his life for them,
they wander indeed out of the Way, and go astray like lost sheep, yet they return home again to the Bishop of their Souls, their good Shepherd that hath given his life for them,
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1. Either he whistles and speakes to them in the more secret voice and inspiration of his Spirit, or else in the audible voice of his word he sends some Gad, some Nathan to cry some harsh message in their eares,
1. Either he whistles and speaks to them in the more secret voice and inspiration of his Spirit, or Else in the audible voice of his word he sends Some Gad, Some Nathan to cry Some harsh message in their ears,
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so wakening them out of their warme nests, rousing and raising them out of their pleasing dreames and slumbers, as he did Dauid , &c. 2. Or else he sends his dogs after them, to fetch them in, to bring them home:
so wakening them out of their warm nests, rousing and raising them out of their pleasing dreams and slumbers, as he did David, etc. 2. Or Else he sends his Dogs After them, to fetch them in, to bring them home:
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and these Shepheards dogs are either outward crosses and afflictions, as pouerty, sicknes, diseases, as we may see in the returne of the Prodigall Child, whipt home to his Fathers house, by outward miseries , &c. or aboue all, by infamy, ignominy, calumnies, reproaches, which are as it were the barkings & bitings of the Doegs , the dogs of the world;
and these Shepherds Dogs Are either outward Crosses and afflictions, as poverty, sickness, diseases, as we may see in the return of the Prodigal Child, whipped home to his Father's house, by outward misery's, etc. or above all, by infamy, ignominy, calumnies, Reproaches, which Are as it were the barkings & bitings of the Doegs, the Dogs of the world;
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these dogs are to the elect in respect of their sinnes, as the dogs of that rich Churle to Lazarus, though sore against their wills they licke whole their sores , they heale their sins.
these Dogs Are to the elect in respect of their Sins, as the Dogs of that rich Churl to Lazarus, though soar against their wills they lick Whole their sores, they heal their Sins.
as at a fellonious thiefe, gnawes and mangles the very inwards of his soule, as the Wolfe that eates within the flesh , pursues him as the slouth-hound, sometimes more closely,
as At a felonious thief, gnaws and mangles the very inward of his soul, as the Wolf that eats within the Flesh, pursues him as the sloth-hound, sometime more closely,
and this smiting of the heart, like the smiting of Moses on the Rocke , that brought out waters, produced these excellent parts of repentance, contrition , confession , aggrauation of his sinne, deprecation for mercy in the pardon and remission of it:
and this smiting of the heart, like the smiting of Moses on the Rock, that brought out waters, produced these excellent parts of Repentance, contrition, Confessi, aggravation of his sin, deprecation for mercy in the pardon and remission of it:
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as also more furiously this Dog set on him after his murder and adultery, as appeares by his grieuous complaints, in some of his Penitentiall Psalmes :
as also more furiously this Dog Set on him After his murder and adultery, as appears by his grievous complaints, in Some of his Penitential Psalms:
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Yea not the least sinne can be committed by the child of God, but at one time or other, either in generall or speciall, this Dog barkes against it, either more or lesse;
Yea not the least sin can be committed by the child of God, but At one time or other, either in general or special, this Dog barks against it, either more or less;
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and a bloody Tyrant) not imbrewing his hands in the blood of the Lords Anointed, (as the Iesuites and Friers, by their positions and practices vse to doe) but euen touching his garment, a sinne (if any) veniall;
and a bloody Tyrant) not imbruing his hands in the blood of the lords Anointed, (as the Iesuites and Friars, by their positions and practices use to do) but even touching his garment, a sin (if any) venial;
cc dt j n1) xx vvg po31 n2 p-acp dt n1 pp-f dt n2 vvn, (c-acp dt np2 cc n2, p-acp po32 n2 cc n2 vvb pc-acp vdi) cc-acp av vvg po31 n1, dt n1 (cs d) j;
yet euen for this, this waking wacker Dog barks, this Conscience curbs his heart, smote him , (as indeed a little moate troubles a tender eie, a little pibble stone pincheth in a strait shooe,
yet even for this, this waking wacker Dog barks, this Conscience curbs his heart, smote him, (as indeed a little moat Troubles a tender eye, a little pebble stone pincheth in a strait shoe,
av av-j p-acp d, d vvg jc n1 vvz, d n1 vvz po31 n1, vvd pno31, (c-acp av dt j n1 vvz dt j n1, dt j n1 n1 vvz p-acp dt j n1,
not onely the rod of bands, which are crosses and afflictions, menaces and terrors, which as sharpe windes driue soone the ships of sin-burthened soules to the desired hauen of sauing grace, to the shore of safety, the port of Penitence;
not only the rod of bans, which Are Crosses and afflictions, menaces and terrors, which as sharp winds driven soon the ships of sin-burthened Souls to the desired Haven of Saving grace, to the shore of safety, the port of Penitence;
and his mercies in Christ, temporall and spirituall, leads and drawes many to repentance, as it did Dauid, who no sooner heard by Nathan the enumeration of Gods mercies to him in their particulars,
and his Mercies in christ, temporal and spiritual, leads and draws many to Repentance, as it did David, who no sooner herd by Nathan the enumeration of God's Mercies to him in their particulars,
cc po31 n2 p-acp np1, j cc j, vvz cc vvz d p-acp n1, c-acp pn31 vdd np1, r-crq av-dx av-c vvn p-acp np1 dt n1 pp-f npg1 n2 p-acp pno31 p-acp po32 n2-j,
confounded and ashamed of his vnworthy walking, not answering these mercies, as one planet-strucke, griefe stopping the further passage of his speech, (as a water-course damm'd vp, it gets but a little vent,
confounded and ashamed of his unworthy walking, not answering these Mercies, as one planet-struck, grief stopping the further passage of his speech, (as a watercourse dammed up, it gets but a little vent,
vvd cc j pp-f po31 j-u n-vvg, xx vvg d n2, c-acp pi j, n1 vvg dt jc n1 pp-f po31 n1, (c-acp dt n1 vvn a-acp, pn31 vvz p-acp dt j vvi,
And indeed though I will not deny that sometimes in the repentance of the elect (as alwayes in the hypocriticall howlings and repentant rorings of the Reprobate) there is a worke of conscience, who hath a terrifying voice,
And indeed though I will not deny that sometime in the Repentance of the elect (as always in the hypocritical howlings and repentant roarings of the Reprobate) there is a work of conscience, who hath a terrifying voice,
cc av cs pns11 vmb xx vvi cst av p-acp dt n1 pp-f dt j-vvn (c-acp av p-acp dt j n2-vvg cc j n2-vvg pp-f dt n-jn) pc-acp vbz dt n1 pp-f n1, r-crq vhz dt n-vvg n1,
an affrighting cry, like the sudden inuasion of an enemy, by fire and sword to driue them (further then the reprobate euer come) to their strongest Castle, their chiefe Rocke , that Ʋthiel and Vcal , the mercies of God in Iesus Christ:
an affrighting cry, like the sudden invasion of an enemy, by fire and sword to driven them (further then the Reprobate ever come) to their Strongest Castle, their chief Rock, that Ʋthiel and Vocal, the Mercies of God in Iesus christ:
yet the most kindly, and (if I may vse the word) the most naturall humiliation of the childe of God, is that which hath the originall from filiall loue,
yet the most kindly, and (if I may use the word) the most natural humiliation of the child of God, is that which hath the original from filial love,
av dt av-ds av-j, cc (cs pns11 vmb vvi dt n1) dt av-ds j n1 pp-f dt n1 pp-f np1, vbz d r-crq vhz dt j-jn p-acp j n1,
as also by the mouth of the Minister, as Gods organ in the Ministery, till it flame so hot, that it thaw the formerly frozen and congealed heart, and melt it into teares;
as also by the Mouth of the Minister, as God's organ in the Ministry, till it flame so hight, that it thaw the formerly frozen and congealed heart, and melt it into tears;
c-acp av p-acp dt n1 pp-f dt n1, c-acp ng1 n1 p-acp dt n1, c-acp pn31 n1 av j, cst pn31 vvi dt av-j vvn cc j-vvn n1, cc vvi pn31 p-acp n2;
when this loue of God, that wee haue offended so good and gracious a God, rewarding him euill for good, dishonours for mercies, in a viperous ingratitude, more workes vpon our hearts,
when this love of God, that we have offended so good and gracious a God, rewarding him evil for good, dishonours for Mercies, in a viperous ingratitude, more works upon our hearts,
c-crq d n1 pp-f np1, cst pns12 vhb vvn av j cc j dt n1, vvg pno31 j-jn p-acp j, vvz p-acp n2, p-acp dt j n1, dc n2 p-acp po12 n2,
as he did to denying Peter , and drawes them out after him into a solitary place, where by the inward voyce of his Grace and Spirit, in priuate soliloquies in the eare of their soules, he talkes and expostulates with them, conuicts and conuinces their consciences, makes them passe an inditement against themselues, prompts them to cry for mercy, assists them in crying and bleating, with sighes and groanes ,
as he did to denying Peter, and draws them out After him into a solitary place, where by the inward voice of his Grace and Spirit, in private soliloquies in the ear of their Souls, he talks and expostulates with them, convicts and convinces their Consciences, makes them pass an indictment against themselves, prompts them to cry for mercy, assists them in crying and bleating, with sighs and groans,
c-acp pns31 vdd p-acp vvg np1, cc vvz pno32 av p-acp pno31 p-acp dt j n1, c-crq p-acp dt j n1 pp-f po31 n1 cc n1, p-acp j n2 p-acp dt n1 pp-f po32 n2, pns31 vvz cc vvz p-acp pno32, n2 cc vvz po32 n2, vvz pno32 vvi dt n1 p-acp px32, vvz pno32 pc-acp vvi p-acp n1, vvz pno32 p-acp vvg cc vvg, p-acp n2 cc vvz,
and the second Grace of remission of sinnes vpon their repentance, with the meanes of both, from this very metaphor of a mindfull mercifull Pastor, being thus laid open, in the Vses Iaenus like lookes both wayes:
and the second Grace of remission of Sins upon their Repentance, with the means of both, from this very metaphor of a mindful merciful Pastor, being thus laid open, in the Uses Iaenus like looks both ways:
cc dt ord n1 pp-f n1 pp-f n2 p-acp po32 n1, p-acp dt n2 pp-f d, p-acp d j n1 pp-f dt j j n1, vbg av vvn j, p-acp dt vvz np1 av-j vvz d n2:
here is an Anchor for them in the midst of their fluctuations, here is some day-hole to be spied for them, some glimpses of comfort breake out euen in the darkest night of their sinnes,
Here is an Anchor for them in the midst of their fluctuations, Here is Some day-hole to be spied for them, Some glimpses of Comfort break out even in the Darkest night of their Sins,
av vbz dt n1 p-acp pno32 p-acp dt n1 pp-f po32 n2, av vbz d n1 pc-acp vbi vvn p-acp pno32, d n2 pp-f n1 vvi av av-j p-acp dt js n1 pp-f po32 n2,
namely, that though by their sinnes the Sunne of Gods fauour towards them, seeme to be eclipsed, the light of his countenance abated, his wrath kindled,
namely, that though by their Sins the Sun of God's favour towards them, seem to be eclipsed, the Light of his countenance abated, his wrath kindled,
as here against Ezekiah; their soules wounded, their spirits perplexed, their consciences disquieted , their hearts oppressed with the guilt and griefe of sinne;
as Here against Hezekiah; their Souls wounded, their spirits perplexed, their Consciences disquieted, their hearts oppressed with the guilt and grief of sin;
their faith infirme, their assurance weake, their hopes languishing, their loue & zeale cooled, their prayers dull and heauie, their spirits lumpish and drowsie:
their faith infirm, their assurance weak, their hope's languishing, their love & zeal cooled, their Prayers dull and heavy, their spirits lumpish and drowsy:
po32 n1 j, po32 n1 j, po32 n2 vvg, po32 n1 cc n1 vvn, po32 n2 j cc j, po32 n2 j cc j:
yea euen in that relation that they haue to man, though in respect of the world and her worldlings, their sinnes (chiefly if they bee publisht in Gath and Askalon ) expose them to the exprobration, vituperation,
yea even in that Relation that they have to man, though in respect of the world and her worldlings, their Sins (chiefly if they be published in Gaza and Ashkelon) expose them to the exprobration, vituperation,
uh av p-acp d n1 cst pns32 vhb p-acp n1, cs p-acp n1 pp-f dt n1 cc po31 n2, po32 n2 (av-jn cs pns32 vbb vvn p-acp vhz cc np1) vvb pno32 p-acp dt n1, n1,
yea perhaps her greatest censure, excommunication ; and to the censure, frownes and browbeatings of her strictest children, till satisfaction be giuen;
yea perhaps her greatest censure, excommunication; and to the censure, frowns and browbeatings of her Strictest children, till satisfaction be given;
uh av po31 js n1, n1; cc p-acp dt n1, n2 cc n2-vvg pp-f po31 js n2, c-acp n1 vbb vvn;
yet neuerthelesse euen in this case, as Dauid once in a great distresse, they may comfort themselues in the Lord their God , that their stormes shall haue a calme, their candle, that seemes to bee put out shall be lighted againe, their former ioyes shall be restored, their Sunne shall shine, Gods face and fauour shall bee towards them, they shall haue the arguments of his loue, the feelings of his spirit, the liuely stirrings and motions of his Grace;
yet nevertheless even in this case, as David once in a great distress, they may Comfort themselves in the Lord their God, that their storms shall have a Cam, their candle, that seems to be put out shall be lighted again, their former Joys shall be restored, their Sun shall shine, God's face and favour shall be towards them, they shall have the Arguments of his love, the feelings of his Spirit, the lively stirrings and motions of his Grace;
their vnquiet consciences shall bee appeased, these blustring waues and winds of accusations, temptations shall bee commanded, their heauy hearts shall bee comforted, their sadded soules shall be gladded, their feelings shall come againe,
their unquiet Consciences shall be appeased, these blustering waves and winds of accusations, temptations shall be commanded, their heavy hearts shall be comforted, their sadded Souls shall be gladded, their feelings shall come again,
their weakned decayed Graces shall bee strengthned, their faith increased, their dull and dead prayers quickned, their credit and estimatiō with Gods people so far as it stands wth Gods glory,
their weakened decayed Graces shall be strengthened, their faith increased, their dull and dead Prayers quickened, their credit and estimation with God's people so Far as it Stands with God's glory,
yea all the breaches and ruines which the hostility of Satan hath made, shal be made vp againe, all the demolitions and deuastations that sinne hath made in the soule, spirit, conscience, name, &c. of the sonnes of Sion, shall at last bee reedifyed and repayred,
yea all the Breaches and ruins which the hostility of Satan hath made, shall be made up again, all the demolitions and devastations that sin hath made in the soul, Spirit, conscience, name, etc. of the Sons of Sion, shall At last be reedifyed and repaired,
uh d dt n2 cc n2 r-crq dt n1 pp-f np1 vhz vvn, vmb vbi vvn a-acp av, d dt n2 cc n2 cst n1 vhz vvn p-acp dt n1, n1, n1, n1, av pp-f dt n2 pp-f np1, vmb p-acp ord vbi vvn cc vvn,
they follow no more these pleasing baits, these golden balls of sin, which the world as he once before Atalanta, throwes before them, to turne them out of the way:
they follow no more these pleasing baits, these golden balls of since, which the world as he once before Atalanta, throws before them, to turn them out of the Way:
pns32 vvb av-dx av-dc d j-vvg n2, d j n2 pp-f n1, r-crq dt n1 c-acp pns31 a-acp p-acp np1, vvz p-acp pno32, pc-acp vvi pno32 av pp-f dt n1:
as the beasts by an instinct of nature haue recourse to their healing physicke (as the blinded Swallow to Celidine, the Toad to Plantan, the Hart to Dictanny , &c.) So by the instinct of Grace, they haue recourse to that all-saluing, all-sauing Panacea the blood of the Lamb of God effused in his passiue veines, applyed to themselues by the hand of faith ;
as the beasts by an instinct of nature have recourse to their healing physic (as the blinded Swallow to Celidine, the Toad to Plantan, the Heart to Dictanny, etc.) So by the instinct of Grace, they have recourse to that all-saluing, all-sauing Panacea the blood of the Lamb of God effused in his passive Veins, applied to themselves by the hand of faith;
they seeke in their sicknesse to their Physician , or rather the Physician to them, as that good Samaritan to him that was wounded , trauelling to Ierico from Ierusalem, from the vision of peace, to the worlds vanity, as euery sinner doth;
they seek in their sickness to their physician, or rather the physician to them, as that good Samaritan to him that was wounded, travelling to Jericho from Ierusalem, from the vision of peace, to the world's vanity, as every sinner does;
stung once with this fiery serpent sinne, with the Eagles eye of all-penetrating, all-preuailing faith, they looke vp to him that was exalted on the crosse , whom their sinnes haue pierced , prefigured by the Brazen serpent .
stung once with this fiery serpent sin, with the Eagles eye of all-penetrating, all-preuailing faith, they look up to him that was exalted on the cross, whom their Sins have pierced, prefigured by the Brazen serpent.
though Dauid after his bloody murther and filthy adultery, yea and after his proud presumption in numbring of his subiects, goe as long burthened with his sinne as a woman man with childe euen nyne moneths,
though David After his bloody murder and filthy adultery, yea and After his proud presumption in numbering of his Subjects, go as long burdened with his sin as a woman man with child even nyne months,
and indeed at one time or other, the Lord will waken all his out of their doting dreames and pleasing slumbers, hee will plucke them as he did Lot our of Sodom ,
and indeed At one time or other, the Lord will waken all his out of their doting dreams and pleasing slumbers, he will pluck them as he did Lot our of Sodom,
cc av p-acp crd n1 cc n-jn, dt n1 vmb vvi d po31 av pp-f po32 j-vvg n2 cc j-vvg n2, pns31 vmb vvi pno32 c-acp pns31 vdd n1 po12 pp-f np1,
It is not a Nouerint vniuersi if I may so allude, it is not communicable to all, belongs omnibus Christi fidelibus, to all that are Christs, all true Christian people, all bleeding beleeuers haue interest in this mercy;
It is not a Nouerint vniuersi if I may so allude, it is not communicable to all, belongs omnibus Christ fidelibus, to all that Are Christ, all true Christian people, all bleeding believers have Interest in this mercy;
pn31 vbz xx dt fw-la fw-la cs pns11 vmb av vvi, pn31 vbz xx j p-acp d, vvz fw-la fw-la fw-la, p-acp d cst vbr npg1, d j njp n1, d j-vvg n2 vhb n1 p-acp d n1;
herein are they clearly shed & distinguished as Goates from sheepe, as they shall bee at the last iudgement , in their sufferings, so now in their sinnings:
herein Are they clearly shed & distinguished as Goats from sheep, as they shall be At the last judgement, in their sufferings, so now in their sinnings:
av vbr pns32 av-j vvn cc vvn p-acp n2 p-acp n1, c-acp pns32 vmb vbi p-acp dt ord n1, p-acp po32 n2, av av p-acp po32 n2:
or else they repent hypocritically and superficially, as did Iudas , Saul , Ahab , with others: their teares are as the Crocodiles , their confessions as the Traitors on the rack;
or Else they Repent hypocritically and superficially, as did Iudas, Saul, Ahab, with Others: their tears Are as the Crocodiles, their confessions as the Traitors on the rack;
cc av pns32 vvb av-j cc av-j, c-acp vdd np1, np1, np1, p-acp n2-jn: po32 n2 vbr p-acp dt n2, po32 n2 p-acp dt n2 p-acp dt n1;
or if they vse any meanes for cure, it is so sleightly and vneffectually, that their wound onely skin'd ouer for a time, ranckles and festers at the bottome,
or if they use any means for cure, it is so slightly and uneffectually, that their wound only Skinned over for a time, rankles and festers At the bottom,
cc cs pns32 vvb d n2 p-acp n1, pn31 vbz av av-j cc av-j, cst po32 n1 av-j vvn a-acp p-acp dt n1, vvz cc n2 p-acp dt n1,
as hauing drunke Poppy or Oppium, that like the sluggish Indian asses , nothing will awake them, not the whips & goads of the Law, not Aar•ns bels, the golden promises of the Gospell:
as having drunk Poppy or Oppium, that like the sluggish Indian asses, nothing will awake them, not the whips & goads of the Law, not Aar•ns Bells, the golden promises of the Gospel:
c-acp vhg vvn n1 cc fw-la, cst av-j dt j jp n2, pix vmb vvi pno32, xx dt n2 cc n2 pp-f dt n1, xx n2 n2, dt j n2 pp-f dt n1:
so pleasing and bewitching the worlds Musicke, that like a heauie headed drowsie drunkard, by pinching and nipping of some outward crosse or inward terror, they looke vp with one eye, shrug themselues, a little turn themselues as Salomons sluggard , as the doore on the hinges,
so pleasing and bewitching the world's Music, that like a heavy headed drowsy drunkard, by pinching and nipping of Some outward cross or inward terror, they look up with one eye, shrug themselves, a little turn themselves as Solomon's sluggard, as the door on the hinges,
av vvg cc vvg dt ng1 n1, cst av-j dt j j-vvn j n1, p-acp vvg cc j-vvg pp-f d j n1 cc j n1, pns32 vvb a-acp p-acp crd n1, vvi px32, dt j n1 px32 p-acp np1 n1, p-acp dt n1 p-acp dt n2,
for besides Sampsons prayer, so feruent, so effectuall , conioyned with repentance, he and the rest being recorded in the booke of God for beleeuers , approued as iust and righteous men, commended for their effectuall iustifying faith;
for beside Sampsons prayer, so fervent, so effectual, conjoined with Repentance, he and the rest being recorded in the book of God for believers, approved as just and righteous men, commended for their effectual justifying faith;
c-acp p-acp npg1 n1, av j, av j, vvn p-acp n1, pns31 cc dt n1 vbg vvn p-acp dt n1 pp-f np1 p-acp n2, vvn p-acp j cc j n2, vvn p-acp po32 j vvg n1;
and once downe like these heauie birds called bustards, or some fat swans, neuer get wing, neuer rise againe to any height, till that fowler of hell ceize vpon them:
and once down like these heavy Birds called bustards, or Some fat swans, never get wing, never rise again to any height, till that Fowler of hell ceize upon them:
cc a-acp a-acp av-j d j n2 vvn n2, cc d j n2, av-x vvb n1, av-x vvb av p-acp d n1, c-acp cst n1 pp-f n1 vvi p-acp pno32:
I conclude this with one of the Fathers, Dauid sinned, which Kings & great men are wont to doe , Dauid sinned and repented, which great men are not wont to doe:
I conclude this with one of the Father's, David sinned, which Kings & great men Are wont to do, David sinned and repented, which great men Are not wont to do:
pns11 vvb d p-acp crd pp-f dt n2, np1 vvn, r-crq n2 cc j n2 vbr j pc-acp vdi, np1 vvn cc vvn, r-crq j n2 vbr xx j pc-acp vdi:
so comminatory, to deter al wicked and vngodly persons from presumptuous sins, that are most preiudiciall to their soules, these presumptuous sins I cal such,
so comminatory, to deter all wicked and ungodly Persons from presumptuous Sins, that Are most prejudicial to their Souls, these presumptuous Sins I call such,
av j, pc-acp vvi d j cc j n2 p-acp j n2, cst vbr av-ds j p-acp po32 n2, d j n2 pns11 vvb d,
that God will pardon any sinne without repentance, is an Atheisticall lye, dissonant from the Scriptures , from all examples and testimonies in the Booke of God:
that God will pardon any sin without Repentance, is an Atheistical lie, dissonant from the Scriptures, from all Examples and testimonies in the Book of God:
cst np1 vmb vvi d n1 p-acp n1, vbz dt j n1, n1 p-acp dt n2, p-acp d n2 cc n2 p-acp dt n1 pp-f np1:
God neuer did this, neuer will doe it, nay I say cannot doe it, vnlesse he deny himselfe and his reuealed truth, which were blasphemy once to speake or thinke.
God never did this, never will do it, nay I say cannot do it, unless he deny himself and his revealed truth, which were blasphemy once to speak or think.
np1 av-x vdd d, av vmb vdi pn31, uh-x pns11 vvb vmbx vdi pn31, cs pns31 vvb px31 cc png31 vvn n1, r-crq vbdr n1 a-acp pc-acp vvi cc vvi.
Now then see on what tickle ground a wicked man stands, on what sandy foundations hee builds, which is wholly giuen ouer to wicked and sinfull courses,
Now then see on what tickle ground a wicked man Stands, on what sandy foundations he builds, which is wholly given over to wicked and sinful courses,
av av vvi p-acp r-crq j n1 dt j n1 vvz, p-acp r-crq j n2 pns31 vvz, r-crq vbz av-jn vvn a-acp p-acp j cc j n2,
and the more fearfull apprehension of iudgement: (as experience speakes to the obseruing eye of those that are wise to marke the passages in the liues and deaths of the wicked) they can no more repent then they can remoue mountaines or mill-stones, their hearts are as dry as once Gideons fleece , without any dew of grace;
and the more fearful apprehension of judgement: (as experience speaks to the observing eye of those that Are wise to mark the passages in the lives and death's of the wicked) they can no more Repent then they can remove Mountains or millstones, their hearts Are as dry as once Gideons fleece, without any due of grace;
this is from the inspiration of the Almighty, not from the spirit of man, which can make no sound this way, no more then the Organ-pipe without winde from the bellowes.
this is from the inspiration of the Almighty, not from the Spirit of man, which can make no found this Way, no more then the Organ-pipe without wind from the bellows.
d vbz p-acp dt n1 pp-f dt j-jn, xx p-acp dt n1 pp-f n1, r-crq vmb vvi dx n1 d n1, av-dx dc cs dt n1 p-acp n1 p-acp dt n2.
What a madnes is this then to sin, or continue in sinne presumptuously, onely vpon this conceit (indeed deuillish deceit) that repentance is in their power,
What a madness is this then to since, or continue in sin presumptuously, only upon this conceit (indeed devilish deceit) that Repentance is in their power,
q-crq dt n1 vbz d av p-acp n1, cc vvi p-acp n1 av-j, av-j p-acp d n1 (av j n1) cst n1 vbz p-acp po32 n1,
as it was in the power of Christs mercie to giue repentance and Paradise to one of the Thieues vpon the Crosse , in the power of his iustice to obdurate and harden the other Thiefe:
as it was in the power of Christ mercy to give Repentance and Paradise to one of the Thieves upon the Cross, in the power of his Justice to obdurate and harden the other Thief:
and such a pit-diuer may haps as il speed, as that Iew in Teucksbury, who according to our Chronicles, refusing to bee pulled out of a pit, in his superstition, on our Saturday, his Sabbath day,
and such a pit-diuer may haps as ill speed, as that Iew in Teucksbury, who according to our Chronicles, refusing to be pulled out of a pit, in his Superstition, on our Saturday, his Sabbath day,
LAstly, here from Ezekiahs humiliation we may see the nature and quality of that wrath which the Context saith came vpon Ezekiah for the pride of his heart;
LAstly, Here from Ezekiahs humiliation we may see the nature and quality of that wrath which the Context Says Come upon Hezekiah for the pride of his heart;
ord, av p-acp njp2 n1 pns12 vmb vvi dt n1 cc n1 pp-f d n1 r-crq dt n1 vvz vvd a-acp np1 p-acp dt n1 pp-f po31 n1;
visits his sinnes with rods, and his offences with scourges, but depriues him not of his mercies and louing kindnesse, according to his promise to his father Dauid :
visits his Sins with rods, and his offences with scourges, but deprives him not of his Mercies and loving kindness, according to his promise to his father David:
vvz po31 n2 p-acp n2, cc po31 n2 p-acp vvz, cc-acp vvz pno31 xx pp-f po31 n2 cc j-vvg n1, vvg p-acp po31 n1 p-acp po31 n1 np1:
and indeed as what euer comes to the wicked and reprobate comes to them in Iustice and vengeance, their very tables, their wiues, their children, their prosperity, their friends, &c. being as traps & snares vnto them, God giuing them these things (as hee gaue desired quailes ,
and indeed as what ever comes to the wicked and Reprobate comes to them in justice and vengeance, their very tables, their wives, their children, their Prosperity, their Friends, etc. being as traps & snares unto them, God giving them these things (as he gave desired quails,
cc av p-acp r-crq av vvz p-acp dt j cc n-jn vvz p-acp pno32 p-acp n1 cc n1, po32 j n2, po32 n2, po32 n2, po32 n1, po32 n2, av vbg p-acp n2 cc n2 p-acp pno32, np1 vvg pno32 d n2 (c-acp pns31 vvd j-vvn n2,
but neuer of the plagues of Dauid, Ezekiah, Iosiah, &c. the botches of Aegypt , the Emerods of the Philistines, the death of Pharaohs first borne , the murren of his cattell , the frogges in his chamber , were indeed reall Plagues;
but never of the plagues of David, Hezekiah, Josiah, etc. the botches of Egypt, the Emeralds of the philistines, the death of Pharaohs First born, the murren of his cattle, the frogs in his chamber, were indeed real Plagues;
So to adde moe instances, Manasses the sonne of this Ezekiah, for his many and manifold prouocations of the Almightie by his idolatries, witchcrafts, charmings, sorceries, murthers, massacres of the Saints, was iustly depriued of his Crowne, imprisoned by the King of Ashur, yron fetters put vpon his feet, manacles on his hands, here was Iustice:
So to add more instances, Manasses the son of this Hezekiah, for his many and manifold provocations of the Almighty by his idolatries, witchcrafts, charmings, sorceries, murders, massacres of the Saints, was justly deprived of his Crown, imprisoned by the King of Ashur, iron fetters put upon his feet, manacles on his hands, Here was justice:
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So in the first sin that euer was committed Adam eating of the Tree prohibited, was questioned, strictly examined, conuicted, sentenced, to eate his bread in the sweat of his browes, till hee returned to his dust , including all miseries in life,
So in the First since that ever was committed Adam eating of the Tree prohibited, was questioned, strictly examined, convicted, sentenced, to eat his bred in the sweat of his brows, till he returned to his dust, including all misery's in life,
but yet euen then, though his flesh was corrected, the instrument of sin, ye• his soule was secured of saluation in the promised Messias ▪ the seed of the woman should breake and bruise the head of the Serpent , here was Mercy:
but yet even then, though his Flesh was corrected, the Instrument of since, ye• his soul was secured of salvation in the promised Messias ▪ the seed of the woman should break and bruise the head of the Serpent, Here was Mercy:
yet saith our Sauiour himselfe the eternall Truth, as soone as euer a man-childe is borne into the world shee forgets (in a manner) her former griefes; their delights swallow vp their dolors, here was Mercy.
yet Says our Saviour himself the Eternal Truth, as soon as ever a Manchild is born into the world she forgets (in a manner) her former griefs; their delights swallow up their dolors, Here was Mercy.
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Oh wondrous mixture of Mercy and Iustice, none knowes the paines of a childbearing woman, but she that is perturient, here is Iustice to that sinning sexe:
O wondrous mixture of Mercy and justice, none knows the pains of a childbearing woman, but she that is perturient, Here is justice to that sinning sex:
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yet these crosses (like that scabbe in the brest which the Romane receiued by his fighting enemy, in stead of killing curing his Impostume) curbing, crossing,
yet these Crosses (like that scab in the breast which the Roman received by his fighting enemy, in stead of killing curing his Impostume) curbing, crossing,
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but euen in the gubernation and gouernment of the world, yea euen in proceeding with seuerall indiuiduall men, which philosophy calls so many Microcosmes ,
but even in the gubernation and government of the world, yea even in proceeding with several Individu men, which philosophy calls so many Microcosmes,
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NOw from sailing thus long in Ezekiahs sorrowes, launcing into that Ocean of matter, his deepe and serious humiliation, we now at last bring the Penitent to his port and hauen, to inioy his calme,
NOw from sailing thus long in Ezekiahs sorrows, lancing into that Ocean of matter, his deep and serious humiliation, we now At last bring the Penitent to his port and Haven, to enjoy his Cam,
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in comming you see by degrees, as we at first laid them downe, to this fourth and last maine and materiall point, which the Text affords, (omitting all the circumstantiall) and that is the remouall of wrath,
in coming you see by Degrees, as we At First laid them down, to this fourth and last main and material point, which the Text affords, (omitting all the circumstantial) and that is the removal of wrath,
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but vpon their humiliations stinted and ceased, so that it came not fully vpon them in the dayes of Ezekiah, for so indeed may (as I thinke) the Text and Context be reconciled:
but upon their humiliations stinted and ceased, so that it Come not Fully upon them in the days of Hezekiah, for so indeed may (as I think) the Text and Context be reconciled:
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like Moses and Aaron in the behalfe of Israel, standing in the way, or stopping in the gap betwixt wrath in part begunne, that it should not be wholly and fully executed.
like Moses and Aaron in the behalf of Israel, standing in the Way, or stopping in the gap betwixt wrath in part begun, that it should not be wholly and Fully executed.
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In which memorable and worthy act and effect of sound and sauing humiliation, so worthily performed by Ezekiah and his subiects, we may as men on the quiet and calme shore, stand still and admire many particulars in the meanes and manner,
In which memorable and worthy act and Effect of found and Saving humiliation, so worthily performed by Hezekiah and his Subjects, we may as men on the quiet and Cam shore, stand still and admire many particulars in the means and manner,
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To make some vse to our selues of this happy Barge, still offered as at hand to vs, to saue vs in the like cases and straits, which wee are or may be in, by our ouer-burthening sinnes, indaingering daily the drowning of our soules in the floods of wrath:
To make Some use to our selves of this happy Barge, still offered as At hand to us, to save us in the like cases and straits, which we Are or may be in, by our overburdened Sins, indaingering daily the drowning of our Souls in the floods of wrath:
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we might (following the Card and Compasse of our Text, hoisting vp sailes in this soules ship, this strong and low-deckt Humiliation) touch vpon two points further: Ezekiahs act, effect.
we might (following the Carded and Compass of our Text, hoisting up sails in this Souls ship, this strong and low-deckt Humiliation) touch upon two points further: Ezekiahs act, Effect.
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But because in this great sea of matter obuious before vs, in which we purpose (God willing) to discouer and discourse of (as so many Ilands and Countries) from the grounds laid downe, the nature, quality, parts, fruits and effects of this humiliation:
But Because in this great sea of matter obvious before us, in which we purpose (God willing) to discover and discourse of (as so many Lands and Countries) from the grounds laid down, the nature, quality, parts, fruits and effects of this humiliation:
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our spirituall nauigation is like to be long, tedious, as it hath beene now already, desiring in our next setting forth, the sweet Fauonian windes and gentle gales of the Spirit vpon our sailes, we will for this time,
our spiritual navigation is like to be long, tedious, as it hath been now already, desiring in our next setting forth, the sweet Favonian winds and gentle gales of the Spirit upon our sails, we will for this time,
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referring and reseruing (as the best wine last) a second intended part of this penitentiall proiect, in further and fuller prescribing the precepts and practice of renewed repentance.
referring and reserving (as the best wine last) a second intended part of this penitential project, in further and fuller prescribing the Precepts and practice of renewed Repentance.
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but wee would bee fed with variety , yea somtimes with quailes in our curiosity rather then Manna, otherwise I could bee content to reflect on things formerly deliuered,
but we would be fed with variety, yea sometimes with quails in our curiosity rather then Manna, otherwise I could be content to reflect on things formerly Delivered,
and to raise vp, to pull downe the haughtie proud some pegs lower, and to lift vp the humbled penitent, some straines and notes higher.) I desire you to remember thus much in the last propounded point, (pretermitting purposely all the rest) that Ezekiah for the remouall of that wrath which was vpon him,
and to raise up, to pull down the haughty proud Some pegs lower, and to lift up the humbled penitent, Some strains and notes higher.) I desire you to Remember thus much in the last propounded point, (pretermitting purposely all the rest) that Hezekiah for the removal of that wrath which was upon him,
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and his people, humbles himselfe, as also the inhabitants of Iudah and Ierusalem: from whose president, according to my purpose and promise, I first prescribe my Penitents practice.
and his people, humbles himself, as also the inhabitants of Iudah and Ierusalem: from whose president, according to my purpose and promise, I First prescribe my Penitents practice.
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That a whole Nation, and euery particular man, yea euery particular family, and euery soule, which is of yeares of discretion, capable of godly sorrow for sin, ought to humble themselues before the Lord in fasting, weeping, mourning, &c. in the Church, the familie, the Oeconomie,
That a Whole nation, and every particular man, yea every particular family, and every soul, which is of Years of discretion, capable of godly sorrow for since, ought to humble themselves before the Lord in fasting, weeping, mourning, etc. in the Church, the family, the Economy,
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First for Gods command, Ioel as the mouth and message of God, summons all of all sorts, all sinners to this humiliation, enumerating the iudgements of God vpon their lands and fields by the deuouring Palmerworme, Locust, Cankerworme and Caterpiller:
First for God's command, Joel as the Mouth and message of God, summons all of all sorts, all Sinners to this humiliation, enumerating the Judgments of God upon their Lands and fields by the devouring Palmerworm, Locust, Cankerworm and Caterpillar:
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hee inuites the drunkards to weepe and howle like a virgin girded with sackcloth, for the husband of her youth, he inuites the husbandmen to be ashamed, & the vinedressers to howle;
he invites the drunkards to weep and howl like a Virgae girded with Sackcloth, for the husband of her youth, he invites the husbandmen to be ashamed, & the vinedressers to howl;
euen elders and youngers, to turne to the Lord in fasting, weeping and mourning, to rent their hearts and not their garments, &c. yea he spares not the very bride and and bridegroome,
even Elders and youngers, to turn to the Lord in fasting, weeping and mourning, to rend their hearts and not their garments, etc. yea he spares not the very bride and and bridegroom,
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This constant note sung all the rest of the Prophets, as Esay before him, anatomizing the corruptions of Israel, that from the crowne of the head to the soale of the foot there was nothing but wounds and blaines and corruptions and putrifactions , the very heads and rulers,
This constant note sung all the rest of the prophets, as Isaiah before him, anatomizing the corruptions of Israel, that from the crown of the head to the Soale of the foot there was nothing but wounds and blains and corruptions and putrefactions, the very Heads and Rulers,
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like the heads of great fishes stinking, and the whole body of the Communaltie smelling ill, calling (for their vncleanness•• their Princes, Princes of Sodom ,
like the Heads of great Fish stinking, and the Whole body of the Commonalty smelling ill, calling (for their vncleanness•• their Princes, Princes of Sodom,
hee prescribes them speciall parts of humiliation, branches of repentance, auersion from euil, conuersion vnto God, praeterita plangere, to bewaile what is past, to wash and wipe cleane, & plangenda non committere, not to commit againe former sins bewailed :
he prescribes them special parts of humiliation, branches of Repentance, aversion from evil, conversion unto God, Things past plangere, to bewail what is past, to wash and wipe clean, & plangenda non commit, not to commit again former Sins bewailed:
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So on this hearts string of humiliation touch also the Apostles, and Iohn the Baptist, Oh generation of Ʋipers, cryes the voyce of that Cryer, who hath fornewarned you to auoyd the wrath or the vengeance to come :
So on this hearts string of humiliation touch also the Apostles, and John the Baptist, O generation of Ʋipers, cries the voice of that Crier, who hath fornewarned you to avoid the wrath or the vengeance to come:
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So S. Peter in his canonicall Epistle to the dispersed Iewes in Asia, Bythiniae, Capadocea , prescribing a humble and submisse cariage one towards another, giuing his reason,
So S. Peter in his canonical Epistle to the dispersed Iewes in Asia, Bythiniae, Capadocea, prescribing a humble and submiss carriage one towards Another, giving his reason,
because God resists the proud, and giues grace vnto the humble, by an excellent climax and gradation goes from humility towards man, to humiliation to wards God:
Because God resists the proud, and gives grace unto the humble, by an excellent Climax and gradation Goes from humility towards man, to humiliation to wards God:
The very same point of humiliation, from the very same grounds, euen in the same words, is vrged by the Apostle Iames, Ch. 4 v. 10. though pressed also in moe words in the verse precedent, be afflicted, and mourne,
The very same point of humiliation, from the very same grounds, even in the same words, is urged by the Apostle James, Christ 4 v. 10. though pressed also in more words in the verse precedent, be afflicted, and mourn,
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Consonant to this precept hath been from time to time the practice of the Saints of God, not onely in a constant and conscionable course (omitted now by too many) humbling themselues for their daily slips & transgressions,
Consonant to this precept hath been from time to time the practice of the Saints of God, not only in a constant and conscionable course (omitted now by too many) humbling themselves for their daily slips & transgressions,
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but more peculiarly in extraordinary humiliations, meeting the Lord, as did here Ezekiah and the inhabitants of Ierusalem, when his iudgements were but threatned,
but more peculiarly in extraordinary humiliations, meeting the Lord, as did Here Hezekiah and the inhabitants of Ierusalem, when his Judgments were but threatened,
when the brandished sword of his wrath was onely drawne and flourished, as we may see in the example of the Niniuites, at the threatning of Ionas, Ion. 3.8, 9. In the example of the Israelites, terrified from the Lord by Samuel at Mizpah, 1 Sam. 7.6.
when the brandished sword of his wrath was only drawn and flourished, as we may see in the Exampl of the Niniuites, At the threatening of Ionas, Ion. 3.8, 9. In the Exampl of the Israelites, terrified from the Lord by Samuel At Mizpah, 1 Sam. 7.6.
and affrighted of the Philistines ver. 7 8. and menaced by the Angel or messenger of the Lord which came from Gilgal to Bochim; but more especially when they haue either beene smit or wounded,
and affrighted of the philistines for. 7 8. and menaced by the Angel or Messenger of the Lord which Come from Gilgal to Bochim; but more especially when they have either been smit or wounded,
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as many instances may bee giuen in holy writ, as in Dauid whose pride of heart in numbring his people, being curbed with the death of seuenty thousand of them swept away by the plague , as dust with a Beesome;
as many instances may be given in holy writ, as in David whose pride of heart in numbering his people, being curbed with the death of seuenty thousand of them swept away by the plague, as dust with a Besom;
hee and the elders of Israel seeing the Angel of the Lord stand betwixt the earth and heauen with a drawne sword , fell vpon their faces, cloathed with sackcloth,
he and the Elders of Israel seeing the Angel of the Lord stand betwixt the earth and heaven with a drawn sword, fell upon their faces, clothed with Sackcloth,
so Iehosophat being wonderfully straitned when the children of Moab and Ammon with their mighty martiall troupes, came against him, from beyond the sea on this side Syria, (as our Ezekiah was in the like exigents when the strong and numerous powers of Senacherib besieged Ierusalem ) hee hauing no power,
so Iehosophat being wonderfully straitened when the children of Moab and Ammon with their mighty martial troops, Come against him, from beyond the sea on this side Syria, (as our Hezekiah was in the like exigents when the strong and numerous Powers of Sennacherib besieged Ierusalem) he having no power,
and in the most serious humiliation that euer I read of, he and all Iudah standing before the Lord, with their wiues, their children and their little ones , crying, weeping, fasting,
and in the most serious humiliation that ever I read of, he and all Iudah standing before the Lord, with their wives, their children and their little ones, crying, weeping, fasting,
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and importuning the Lord with most feruent and effectuall prayers, there was the most excellent effect in the discomfiture of their enemies, in the most miraculous manner, most glorious to God, most aduantageous to Israel, that euer was instanced in any age, before or since:
and importuning the Lord with most fervent and effectual Prayers, there was the most excellent Effect in the discomfiture of their enemies, in the most miraculous manner, most glorious to God, most advantageous to Israel, that ever was instanced in any age, before or since:
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so when Ioshua and the men of Israel fled before the men of Ai, and turned their backs of the Canaanites, to the losse of 36 mē, Ioshua rent his clothes, fell to the earth vpon his face,
so when Ioshua and the men of Israel fled before the men of Ai, and turned their backs of the Canaanites, to the loss of 36 men, Ioshua rend his clothes, fell to the earth upon his face,
so when the rest of the Tribes in a good & righteous cause, in which victory was promised, were twise put to the foyle, with losse & dammage, by the insulting Beniamites: the Israelites wondrously humbled themselues, wept and fasted before the Lord a whole day,
so when the rest of the Tribes in a good & righteous cause, in which victory was promised, were twice put to the foil, with loss & damage, by the insulting Benjaminites: the Israelites wondrously humbled themselves, wept and fasted before the Lord a Whole day,
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So we know the practice of Mardocheus and Esther, and the distressed Iewes at Sushan, when their liues and bloods were sold by that wicked serpentine Hamman: what Ezra and the Elders and people of Israel did ,
So we know the practice of Mordecai and Esther, and the distressed Iewes At Sushan, when their lives and bloods were sold by that wicked serpentine Hamman: what Ezra and the Elders and people of Israel did,
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when the Lord was prouoked and angred by their taking of strange wiues of the Canaanites: what Nehemiah did when he heard of the great affliction & reproach of them, that were left of the captiuity,
when the Lord was provoked and angered by their taking of strange wives of the Canaanites: what Nehemiah did when he herd of the great affliction & reproach of them, that were left of the captivity,
I say briefly to all and euery one of vs, (contenting my selfe with these reasons at this time) as our Sauiour to him in the Gospell, vade & tu fac similiter , Oh thou sinning soule, who ere thou art, that lyest open till thy humiliation haue made thy peace, to all the gunshot Cannons of Gods iudgement, the force and fury of all the creatures;
I say briefly to all and every one of us, (contenting my self with these Reasons At this time) as our Saviour to him in the Gospel, vade & tu fac similiter, O thou sinning soul, who ere thou art, that liest open till thy humiliation have made thy peace, to all the gunshot Cannons of God's judgement, the force and fury of all the creatures;
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or hast felt or dost feele the smarting rod of wrath vpō thy shoulders already, goe thou and doe the like as did here Ezekiah, Dauid, those Nineuites, those Israelites, those Tribes, Ioshua, Iehosophat, Ezra, Nehemiah, Esther, Mardocheus:
or hast felt or dost feel the smarting rod of wrath upon thy shoulders already, go thou and do the like as did Here Hezekiah, David, those Ninevites, those Israelites, those Tribes, Ioshua, Iehosophat, Ezra, Nehemiah, Esther, Mordecai:
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like the flesh of a childe, that thy sad soule may be solaced, that the teares may be wiped from thine eyes, that thy deiected spirit may be comforted, may reioyce in God thy Sauiour,
like the Flesh of a child, that thy sad soul may be solaced, that the tears may be wiped from thine eyes, that thy dejected Spirit may be comforted, may rejoice in God thy Saviour,
First then, we that are Ministers wee must be ring-leaders in the dance of this duty, we must tread out first these humble modest measures, we must prologue and beginne the first Act in these penitentiall parts;
First then, we that Are Ministers we must be ringleaders in the dance of this duty, we must tread out First these humble modest measures, we must prologue and begin the First Act in these penitential parts;
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must we be humbled euen to the very dust, beat as it were euen to powder, weeping if it were possible more bitterly then Peter, more abundantly then Mary Magdalen, confessing more then Augustine , to God and his scandalized Church, till we haue washt and wiped away all these aspersions and blots which a sinning life hath cast vpon sound and sincere doctrine;
must we be humbled even to the very dust, beatrice as it were even to powder, weeping if it were possible more bitterly then Peter, more abundantly then Marry Magdalen, confessing more then Augustine, to God and his scandalized Church, till we have washed and wiped away all these Aspersions and blots which a sinning life hath cast upon found and sincere Doctrine;
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or if we see there is no other remedy but they will needs lye and dye in their sinnes, our soules must yet with Ieremy weepe in secret for them we must mourne for them,
or if we see there is no other remedy but they will needs lie and die in their Sins, our Souls must yet with Ieremy weep in secret for them we must mourn for them,
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and bewaile as it were their soules funeralls, as Samuel mourned for reprobate Saul. And as we must thus humble our selues aboue all others that are the inhabitants of that Ierusalem in which we liue,
and bewail as it were their Souls funerals, as Samuel mourned for Reprobate Saul. And as we must thus humble our selves above all Others that Are the inhabitants of that Ierusalem in which we live,
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because of their euill doings, Ier. 18.8. Ier. 26.1.2.3. We must tell them, their iniquities separate betwixt God and them, and that their sinnes hide his face from them :
Because of their evil doings, Jeremiah 18.8. Jeremiah 26.1.2.3. We must tell them, their iniquities separate betwixt God and them, and that their Sins hide his face from them:
and that the onely thing the Lord requires aboue all burnt offerings, is the sacrifice of a broken and humbled heart , aboue the offering of the first-borne:
and that the only thing the Lord requires above all burned offerings, is the sacrifice of a broken and humbled heart, above the offering of the firstborn:
cc cst dt j n1 dt n1 vvz p-acp d j-vvn n2, vbz dt n1 pp-f dt j-vvn cc j-vvn n1, p-acp dt n-vvg pp-f dt j:
We must tell the hypocrite, the Lord requires he should walke humbly before him, Micah 6.6. Wee must stand vpon the Watch-tower, with Habakkuk, and waite for the vision, and tell the proud Peacockes of our time, that the soule which is lifted vp, is not vpright within him :
We must tell the hypocrite, the Lord requires he should walk humbly before him, micah 6.6. we must stand upon the Watchtower, with Habakkuk, and wait for the vision, and tell the proud Peacocks of our time, that the soul which is lifted up, is not upright within him:
as Peter to Christs crucifiers, & to Simon Magus , to repent of their wickednesse, and to amend their liues, else we must tell them as our Sauiour Christ the Pharisees , except they repent they shall perish, and iniquity shall be their destruction:
as Peter to Christ crucifiers, & to Simon Magus, to Repent of their wickedness, and to amend their lives, Else we must tell them as our Saviour christ the Pharisees, except they Repent they shall perish, and iniquity shall be their destruction:
as was good Paul, an excellent patterne in all these duties, Acts 20.26. SECT. 3. Those reproued who are neither humbled themselues, nor seeke to humble others.
as was good Paul, an excellent pattern in all these duties, Acts 20.26. SECT. 3. Those reproved who Are neither humbled themselves, nor seek to humble Others.
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ANd here ere I goe to any further subiect of this humiliation, if I may be so bold to expostulate a while with those who seeme to be much defectiue in this duty, failing in acting the parts of humiliates themselues,
ANd Here ere I go to any further Subject of this humiliation, if I may be so bold to expostulate a while with those who seem to be much defective in this duty, failing in acting the parts of humiliates themselves,
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First, here those are iustly reprehensible, that are insensible of the sinnes of the times, such as being euerywhere taxed by the Prophets for their couetousnesse, pride, excesse of riot,
First, Here those Are justly reprehensible, that Are insensible of the Sins of the times, such as being everywhere taxed by the prophets for their covetousness, pride, excess of riot,
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Secondly, those also are in the same predicament, whose eyes are so shut that they cannot discerne of the plagues that are threatned in the Booke of God, such as on whom the Lord hath poured the spirit of deepe sleepe and slumber,
Secondly, those also Are in the same predicament, whose eyes Are so shut that they cannot discern of the plagues that Are threatened in the Book of God, such as on whom the Lord hath poured the Spirit of deep sleep and slumber,
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as were some in Ieremies time, which had onely a superficiall swimming braine-knowledge, (though indeed disioyned from sanctification, there was no wisedome in them) cannot discerne either of the cause of plagues and wrath,
as were Some in Jeremiahs time, which had only a superficial swimming brain-knowledge, (though indeed disjoined from sanctification, there was no Wisdom in them) cannot discern either of the cause of plagues and wrath,
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Thirdly, these are yet more culpable, who when according their place and calling they should sharply reproue the sinnes of a people ouer whom they are placed as Pastors,
Thirdly, these Are yet more culpable, who when according their place and calling they should sharply reprove the Sins of a people over whom they Are placed as Pastors,
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and shew them the annexed iudgements to deterre and affright them from it, (as the prickes doe hinder the hardy child from plucking of the canker-rose) reuealing to them all these plagues (as sparkes from the fire of wrath) that are Pedissequae, as handmaids or attendants on sinne, recorded by Moses and the Prophets,
and show them the annexed Judgments to deter and affright them from it, (as the pricks do hinder the hardy child from plucking of the canker-rose) revealing to them all these plagues (as sparks from the fire of wrath) that Are Pedissequae, as handmaids or attendants on sin, recorded by Moses and the prophets,
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they on the contrary, as did their predecessors in former times, (which euery where are declaimed against) as temporizing for their owne ends, sow pillowes vnder their elbowes, to make them take a deeper and deadlier nap in sinne, they heale the hurts of the people with faire words, they cry peace, peace,
they on the contrary, as did their predecessors in former times, (which every where Are declaimed against) as temporizing for their own ends, sow pillows under their elbows, to make them take a Deeper and deadlier nap in sin, they heal the hurts of the people with fair words, they cry peace, peace,
Oh these soothers, these flatterers the Lord professeth are vnto him as Sodom, he professeth he neuer sent them, that they prophesie onely a lye in his name;
O these soothers, these Flatterers the Lord Professes Are unto him as Sodom, he Professes he never sent them, that they prophesy only a lie in his name;
who had indeed preuailed in their purposes, notwithstanding all his apologies, had he not been deliuered by a Nobleman Ahikan and others, which stood for him .
who had indeed prevailed in their Purposes, notwithstanding all his apologies, had he not been Delivered by a Nobleman Ahikan and Others, which stood for him.
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The like practice vsed Shemiah the Neholamite against this mournfull Ieremy : the like did Amasiah the high Priest of Bethel, in stirring vp Ieroboam against Amos ,
The like practice used Shemiah the Neholamite against this mournful Ieremy: the like did Amasiah the high Priest of Bethel, in stirring up Jeroboam against Amos,
such as these are so farre from turning away iudgement from a people, by bringing them to humiliation, that indeed they bring iudgements vpon themselues, their houses,
such as these Are so Far from turning away judgement from a people, by bringing them to humiliation, that indeed they bring Judgments upon themselves, their houses,
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because the people of Israel, the Priests and the Leuites had not separated themselues from the people of the lands, doing according to the abominations of the Canaanites, Hittites, Perizzites, Iebusites, &c. so (as we haue heard) when Israel was smit before the men of Ai, Ioshuah rent his cloathes,
Because the people of Israel, the Priests and the Levites had not separated themselves from the people of the Lands, doing according to the abominations of the Canaanites, Hittites, Perizzites, Jebusites, etc. so (as we have herd) when Israel was smit before the men of Ai, Joshua rend his clothes,
So at the dedication of the Temple, Salomon himselfe humbles himselfe more then all the people, in the presence of all the Congregations of Israel, spreading forth his hands and praying before the Altar of the Lord .
So At the dedication of the Temple, Solomon himself humbles himself more then all the people, in the presence of all the Congregations of Israel, spreading forth his hands and praying before the Altar of the Lord.
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And indeed, that I might by Gods blessing be as a spurre or goade to all Princes, Potentates, Rulers, Magistrates, Gouernors in warre, Elders in peace, to doe the like, vpon the like occasion:
And indeed, that I might by God's blessing be as a spur or goad to all Princes, Potentates, Rulers, Magistrates, Governors in war, Elders in peace, to do the like, upon the like occasion:
to imitate the noble and princely patternes of these great Princes and Peeres, Ezekiah, Ioshuah, Iehosophat, Dauid, Schecaniah, Salomon, the King of Niniuy,
to imitate the noble and princely patterns of these great Princes and Peers, Hezekiah, Joshua, Iehosophat, David, Shekaniah, Solomon, the King of Niniuy,
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as also that all Empresses, Queenes, Duchesses, Ladies, &c. would not thinke themselues too good to lay off their gorgeous attire, their costly raiment, to remit their reuels, and restraine their Court delights;
as also that all Empresses, Queens, Duchesses, Ladies, etc. would not think themselves too good to lay off their gorgeous attire, their costly raiment, to remit their revels, and restrain their Court delights;
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after the example of Queene Esther, (the goodliest, godliest, greatest Lady one of them that the world euer had:) and in any common or particular great crosse and calamity, to turne musicke and maskes into mourning, singing into sighing, delights into dolours, feastings into fasts, &c. Me thinks there be reasons and inducements (besides these presidents and exemplary patternes, which man is naturally apt to imitate in the worst things) to perswade and inforce this best of duties.
After the Exampl of Queen Esther, (the Goodliest, Godliest, greatest Lady one of them that the world ever had:) and in any Common or particular great cross and calamity, to turn music and masks into mourning, singing into sighing, delights into dolours, feastings into fasts, etc. Me thinks there be Reasons and inducements (beside these Presidents and exemplary patterns, which man is naturally apt to imitate in the worst things) to persuade and enforce this best of duties.
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As first, because by this meanes they may bring a great deale of glory to God, which being the end of euery Christians creation, preseruation, vocation, redemption,
As First, Because by this means they may bring a great deal of glory to God, which being the end of every Christians creation, preservation, vocation, redemption,
yea euen of saluation it selfe, reserued in the heauens, this glorifying of God ought to be the end and aime and scope of the actions and affections of the meanest and the greatest, the very marke that all should shoot at and desire to hit;
yea even of salvation it self, reserved in the heavens, this glorifying of God ought to be the end and aim and scope of the actions and affections of the Meanest and the greatest, the very mark that all should shoot At and desire to hit;
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much more the greatest, who placed in a higher orbe aboue the rest, and adorned with moe priuiledges, the more that they for a time when Gods hand is vpon them, stoope low before the Lord, remit their height and their greatnesse, abate and bring downe their high spirits, vnplume and disroabe themselues of their gorgeous attire, abstaine from their sumptuous and superfluous dishes,
much more the greatest, who placed in a higher orb above the rest, and adorned with more privileges, the more that they for a time when God's hand is upon them, stoop low before the Lord, remit their height and their greatness, abate and bring down their high spirits, unplume and disroabe themselves of their gorgeous attire, abstain from their sumptuous and superfluous Dishes,
yea with the Angels and Elders in the Reuelation, euen their very Crownes before the Throne of the Lamb, giuing all honour, glory, power, praise, soueraignty and dominion, from themselues to him that sits on the Throne, &c. Oh this brings wondrous honour and glory vnto God,
yea with the Angels and Elders in the Revelation, even their very Crowns before the Throne of the Lamb, giving all honour, glory, power, praise, sovereignty and dominion, from themselves to him that sits on the Throne, etc. O this brings wondrous honour and glory unto God,
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euen as when petty tributary Kings, as once amongst the Romanes , and sometimes here in England , exceedingly honour the great King that rules ouer them,
even as when Petty tributary Kings, as once among the Romans, and sometime Here in England, exceedingly honour the great King that rules over them,
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and indeed as the greater the person is that sinnes, the more God is dishonoured: so the greater the person is that is humbled, the more is the Lord honoured;
and indeed as the greater the person is that Sins, the more God is dishonoured: so the greater the person is that is humbled, the more is the Lord honoured;
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and meane men, that who euer haue taken away glory from God by sinning, as indeed all flesh haue by deprauing themselues in originall and actuall sinnes, depriued God of that glory hee requires of men and Angels,
and mean men, that who ever have taken away glory from God by sinning, as indeed all Flesh have by depraving themselves in original and actual Sins, deprived God of that glory he requires of men and Angels,
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or else they shall neuer be glorified in heauen, (let Canonists dispute what they will about vsuries terrestriall) I am sure without this spirituall restitution , there is no saluation f, vide Maldonatum in Lucam, cap. 19.
or Else they shall never be glorified in heaven, (let Canonists dispute what they will about Usuries terrestrial) I am sure without this spiritual restitution, there is no salvation f, vide Maldonatum in Luke, cap. 19.
Secondly, by this meanes of humiliation, all great personages shew their gratitude, & thankfulnesse vnto God, in thus honouring him, who hath honoured them:
Secondly, by this means of humiliation, all great Personages show their gratitude, & thankfulness unto God, in thus honouring him, who hath honoured them:
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for as pride hath beene the ruine and demolition of many great families , so humiliation hath beene their proppe and vpholder, in withholding and diuerting from them such Iudgements as their sinnes,
for as pride hath been the ruin and demolition of many great families, so humiliation hath been their prop and upholder, in withholding and diverting from them such Judgments as their Sins,
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Thirdly, as they by their humiliation bring glory vnto God, and good to themselues, so they bring much good to others, much benefit accrewes to the soule of an inferiour by the humiliation of a superiour,
Thirdly, as they by their humiliation bring glory unto God, and good to themselves, so they bring much good to Others, much benefit accrewes to the soul of an inferior by the humiliation of a superior,
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their example saith to the common people (chiefly to their dependants, their families & obseruers) as Abimelec and Gideon in another case to their souldiers,
their Exampl Says to the Common people (chiefly to their dependants, their families & observers) as Abimelec and gideon in Another case to their Soldiers,
if Esther fast & pray, her handmaides will be found ioyning with her ; yea if the King of Niniuie humble himselfe, then his nobles will be humbled too;
if Esther fast & pray, her handmaidens will be found joining with her; yea if the King of Nineveh humble himself, then his Nobles will be humbled too;
then not onely his Peeres, and the Elders of his people, (who conioyned in such a case with Dauid ) but euen the inhabitants, the vulgar sort, the commons of Iudah and Ierusalem are humbled likewise? Oh the Adamantine force of example!
then not only his Peers, and the Elders of his people, (who conjoined in such a case with David) but even the inhabitants, the Vulgar sort, the commons of Iudah and Ierusalem Are humbled likewise? O the Adamantine force of Exampl!
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somtimes vpon the whole land or nation, as wrath came vpon Iudah, &c. both in the dayes of Dauid, and in the daies of Ezekiah, for the sins of their Kings:
sometimes upon the Whole land or Nation, as wrath Come upon Iudah, etc. both in the days of David, and in the days of Hezekiah, for the Sins of their Kings:
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Fourthly, great ones vsually liue in great sinnes, either as they haue greater temptations, (Sathan shooting euer at the fairest markes) or moe allurements and prouocations,
Fourthly, great ones usually live in great Sins, either as they have greater temptations, (Sathan shooting ever At the Fairest marks) or more allurements and provocations,
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or admonition, that will or dare offer to shake them, to awake them, so they had need (since their sinnes are also scored & chalked vp as the rest) of a greater measure of humiliation for sinne, their salue had need answer their sore;
or admonition, that will or Dare offer to shake them, to awake them, so they had need (since their Sins Are also scored & chalked up as the rest) of a greater measure of humiliation for sin, their salve had need answer their soar;
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Lastly, the example of Dauid is remarkable, when the Lord in a mercifull Iustice, or Iust mercie, sends to Dauid after hee had numbred the people, this option or choyce, that he should chuse him whether he would fly before his enemies in warre,
Lastly, the Exampl of David is remarkable, when the Lord in a merciful justice, or Just mercy, sends to David After he had numbered the people, this option or choice, that he should choose him whither he would fly before his enemies in war,
but now in the plague and pestilence there is no euasion, no escape, no flying from God, (as experience hath showne , in those that bootlesly haue changed ayres) whither the plague cannot follow,
but now in the plague and pestilence there is no evasion, no escape, no flying from God, (as experience hath shown, in those that bootlessly have changed airs) whither the plague cannot follow,
as the storme did Ionas: but their only refuge is (at which Dauid aimes) that he and all his people by true and serious humiliation, fly speedily euen into the very armes of God, who wounding can onely heale .
as the storm did Ionas: but their only refuge is (At which David aims) that he and all his people by true and serious humiliation, fly speedily even into the very arms of God, who wounding can only heal.
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Oh a president in Dauid worthy of euery great mans meditation, contemplation; desiring by all meanes, as this Patriarch in this option, his owne and others humiliation.
O a president in David worthy of every great men meditation, contemplation; desiring by all means, as this Patriarch in this option, his own and Others humiliation.
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AS the Lord requires this humilation in his Ministers, in his Magistrates, in Princes and Prophets, in the heads and eyes of the Church, and of the Commonwealth:
AS the Lord requires this humiliation in his Ministers, in his Magistrates, in Princes and prophets, in the Heads and eyes of the Church, and of the Commonwealth:
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and haue in them representations of a Monarchy (the master being as King, Priest and Prophet, the wife as Queene the children as Nobles, the seruants as subiects, &c.) so as sinne is propagated euen from families into the whole bodie of the land, the Lord will haue humiliation euen in particular houses,
and have in them representations of a Monarchy (the master being as King, Priest and Prophet, the wife as Queen the children as Nobles, the Servants as Subjects, etc.) so as sin is propagated even from families into the Whole body of the land, the Lord will have humiliation even in particular houses,
chiefly, when any iudgement is vpon a nation, as here in the times of Ezekiah: for in that great mourning of the people of Israel compared by the Prophet,
chiefly, when any judgement is upon a Nation, as Here in the times of Hezekiah: for in that great mourning of the people of Israel compared by the Prophet,
vnto the mourning of one that mourns for his onely sonne, or as the mourning of Hadadrimmon in the valley of Megiddon, it is prophesied that euen euery family shall mourne apart , the family of the house of Dauid apart, and their wiues apart;
unto the mourning of one that mourns for his only son, or as the mourning of Hadadrimmon in the valley of Megiddo, it is prophesied that even every family shall mourn apart, the family of the house of David apart, and their wives apart;
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all the families that remaine, euery family apart, and their wiues apart, chiefly when the Lord giues occasion of mourning to a familie, not onely by his hand in generall on a land,
all the families that remain, every family apart, and their wives apart, chiefly when the Lord gives occasion of mourning to a family, not only by his hand in general on a land,
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then as we may see in the practice of Dauid in the sicknesse of the child, and of Bathsheba too conioyning with him in humiliation (in probability) as they sinned together:) the family is in a special and peculiar manner to humble themselues.
then as we may see in the practice of David in the sickness of the child, and of Bathsheba too conjoining with him in humiliation (in probability) as they sinned together:) the family is in a special and peculiar manner to humble themselves.
Ioel as wee heard, summons euen the new maried Bride and Bridegroome to it , vpon occasion, to leaue euen their lawfull conuersing, (as Vriah did in a speciall cause of afflicting himselfe) and if these must pretermit the very rites and rights of mariage , and all earthly delights;
Joel as we herd, summons even the new married Bride and Bridegroom to it, upon occasion, to leave even their lawful conversing, (as Uriah did in a special cause of afflicting himself) and if these must pretermit the very Rites and rights of marriage, and all earthly delights;
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yea the drunkard, the dicer, the riotous person, yea the tender virgins, and the delicious women that be at case in Sion: euery one in our places, Prince, Priest and people, high & low, rich and poore, one with another, must be humbled,
yea the drunkard, the dicer, the riotous person, yea the tender Virgins, and the delicious women that be At case in Sion: every one in our places, Prince, Priest and people, high & low, rich and poor, one with Another, must be humbled,
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and vpon all the people of the land to build the second Temple , so he calls vpon all to be strong and valiant to build and reedifie this same spirituall Temple;
and upon all the people of the land to built the second Temple, so he calls upon all to be strong and valiant to built and re-edify this same spiritual Temple;
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Secondly, all haue sinned, all are corrupted and haue peruerted their wayes, there is not one that doth good, no not one, saith the Prophet , alledged by the Apostle , sin like a gangreene hath run ouer all as a leprosie, hath defiled all as a generall plague, hath runne through all, no place, no person free, who can say, his heart is cleane? Oh how many windings and preuarications are in the heart of man , moe in his works, most of all in his words.
Secondly, all have sinned, all Are corrupted and have perverted their ways, there is not one that does good, no not one, Says the Prophet, alleged by the Apostle, sin like a Gangrene hath run over all as a leprosy, hath defiled all as a general plague, hath run through all, no place, no person free, who can say, his heart is clean? O how many windings and prevarications Are in the heart of man, more in his works, most of all in his words.
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Now there is not any sin but stands need of repentance, not only are we to be humbled for great, grosse, crying, crimson, scandalous sins, such sins as send vp a cry against the soule,
Now there is not any since but Stands need of Repentance, not only Are we to be humbled for great, gross, crying, crimson, scandalous Sins, such Sins as send up a cry against the soul,
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as the sins of Sodom; such as murther, adultery, extortion, oppression , blasphemy in the highest degree, pollutions of soule and body, maine prophanations of the Sabbath,
as the Sins of Sodom; such as murder, adultery, extortion, oppression, blasphemy in the highest degree, pollutions of soul and body, main profanations of the Sabbath,
but rather applaud and approue as touching vpon vertues, as vaine words, vnprofitable iangling, idle words, worldly discourse vpon the Sabbath, free and promiscuous conuersing,
but rather applaud and approve as touching upon Virtues, as vain words, unprofitable jangling, idle words, worldly discourse upon the Sabbath, free and promiscuous conversing,
besides these secret and hidden sinnes of vnbeliefe, prophanenesse of hart, hypocrisie, formality in Gods worship, idle thoughts, lustfull cogitations, doubtings, preuailing passions, secret anger, impatiency, murmurings against God in crosses, secret grudgings, emulations, repinings at the places or gifts of our brethren:
beside these secret and hidden Sins of unbelief, profaneness of heart, hypocrisy, formality in God's worship, idle thoughts, lustful cogitations, doubtings, prevailing passion, secret anger, impatiency, murmurings against God in Crosses, secret grudgings, emulations, repinings At the places or Gifts of our brothers:
euen these, and such as these, besides our will worship, coldnes in prayer, sluggishnes in good duties, flarnesse of spirit, dulnes in our deuotions, with the like, must be exceeding matter of our daily, sound, and serious humiliation:
even these, and such as these, beside our will worship, coldness in prayer, sluggishness in good duties, flarnesse of Spirit, dulness in our devotions, with the like, must be exceeding matter of our daily, found, and serious humiliation:
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for euen such negligence, and failings and infirmities as these, and slacknesses in good duties, in good actions, haue beene occasions of humiliation to some sincere seruants of God,
for even such negligence, and failings and infirmities as these, and slacknesses in good duties, in good actions, have been occasions of humiliation to Some sincere Servants of God,
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of which yet me thinkes hee might haue made a good vse, if he had conceited the spider to be the deuill, the webbe his temptations, the fly the credulous soule of a sinner;
of which yet me thinks he might have made a good use, if he had conceited the spider to be the Devil, the web his temptations, the fly the credulous soul of a sinner;
the fly strong-womanish weake Sampson: like as that famous Husse also is reported by Mr. Foxe , in his imprisonment, to haue repented his losse of time in playing at Chesse, occasioning withall his impatiencie, & anger.
the fly strong-womanish weak Sampson: like as that famous Husse also is reported by Mr. Fox, in his imprisonment, to have repented his loss of time in playing At Chess, occasioning withal his impatiency, & anger.
Oh if these small omissions, pretermissions, troubled the tender hearts of these humbled soules, how much more occasion haue we to weepe euen teares of blood if it could be,
O if these small omissions, pretermissions, troubled the tender hearts of these humbled Souls, how much more occasion have we to weep even tears of blood if it could be,
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first, our coldnesse in good duties; secondly, our lukewarmenesse, •epiditie , and timiditie in our profession; thirdly, our vnwise walking in many things vnworthy of our holy calling;
First, our coldness in good duties; secondly, our Lukewarmness, •epiditie, and timidity in our profession; Thirdly, our unwise walking in many things unworthy of our holy calling;
eightly, the abuse of our Christian liberty euen in things lawfull; ninthly, our manifold scandals and offences which wee iustly giue in things not expedient;
Eighth, the abuse of our Christian liberty even in things lawful; ninthly, our manifold scandals and offences which we justly give in things not expedient;
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18. our barrennesse and vnfruitfulnesse in grace, not answering the excellent meanes, we doe inioy; 19. our vnthankfulnesse for so many excellent blessings , temporall, spiritual, generall, speciall, publicke, priuate, domesticke;
18. our Barrenness and unfruitfulness in grace, not answering the excellent means, we do enjoy; 19. our unthankfulness for so many excellent blessings, temporal, spiritual, general, special, public, private, domestic;
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but euen for the sins and sufferings of others; (for omitting our owne seuerall crosses, which euery one of vs beare and must beare with Simon Cyrenaeus , if we be Christs Disciples:
but even for the Sins and sufferings of Others; (for omitting our own several Crosses, which every one of us bear and must bear with Simon Cyrenaeus, if we be Christ Disciples:
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as euery one knowes where the shooe wrings him, some being occasioned to mourne for the diseases and infirmities of his body, for Iobs Biles, Asaes Gout;
as every one knows where the shoe wrings him, Some being occasioned to mourn for the diseases and infirmities of his body, for Jobs Biles, Ashes Gout;
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some for the vntimely death of a friend, as Dauid for Abner; some in one case, some in another:) I say, leauing these (though daily occasioning our humilation euery one of vs in our places,
Some for the untimely death of a friend, as David for Abner; Some in one case, Some in Another:) I say, leaving these (though daily occasioning our humiliation every one of us in our places,
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if we be not sensuall, feared, cautherized and as senselesse stoicall stockes and fooles in Israel) if we but cast our eye and reflect on these externalls,
if we be not sensual, feared, cautherized and as senseless stoical stocks and Fools in Israel) if we but cast our eye and reflect on these externals,
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euen the sinnes, infirmities, and miseries of others, vnlesse we be hewne out of Caucasus, and be without all bowels of compassion, we cannot but be exceedingly humbled and deiected.
even the Sins, infirmities, and misery's of Others, unless we be hewed out of Caucasus, and be without all bowels of compassion, we cannot but be exceedingly humbled and dejected.
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and places , in City and Country, tearing Christ with their tongues and teeth, and renting his humanity as a company of wide mouthed Hounds rend a silly Kid or Hare: one blaspheming his blood, another his heart, another wounding his wounds, another Iewishly setting thornes vpon his head, not sparing his very feet, no not his guts, vngracious children shooting thus their inuenomed arrowes at their Fathers heart and brest, vile Serpents hissing thus against him that was exalted on the Crosse,
and places, in city and Country, tearing christ with their tongues and teeth, and renting his humanity as a company of wide mouthed Hounds rend a silly Kid or Hare: one blaspheming his blood, Another his heart, Another wounding his wounds, Another Jewishly setting thorns upon his head, not sparing his very feet, no not his guts, ungracious children shooting thus their envenomed arrows At their Father's heart and breast, vile Serpents hissing thus against him that was exalted on the Cross,
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as Starres from Heauen , giue too much occasion to any that loue God and hate sinne, in the least sincere measure, to mourne for all these abominations,
as Stars from Heaven, give too much occasion to any that love God and hate sin, in the least sincere measure, to mourn for all these abominations,
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yea, as Samuel mourned for reiected Saul; and to vexe their hearts as did Lot, for the vnrighteous conuersation of vngodly ones and gracelesse ones, that euery where swarme as Aegyptian Locusts,
yea, as Samuel mourned for rejected Saul; and to vex their hearts as did Lot, for the unrighteous Conversation of ungodly ones and graceless ones, that every where swarm as Egyptian Locusts,
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THus haue we proued the point propounded, that all of all sorts ought to be humbled, we haue instanced in the Magistracy, the Ministery, the Commonalty, all in generall,
THus have we proved the point propounded, that all of all sorts ought to be humbled, we have instanced in the Magistracy, the Ministry, the Commonalty, all in general,
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like Sodom and the old worldlings, euen when they are nearest to destruction , singing to the Violl and the Harp, neuer considering the calamities to which their poore soules are obnoxious:
like Sodom and the old worldlings, even when they Are nearest to destruction, singing to the Viol and the Harp, never considering the calamities to which their poor Souls Are obnoxious:
few knowing the doctrine, fewer practising the duties of true repentance and vnfained humiliation, which is the onely physicke of the sicke soule, the medicine to sinnes malady, the freer from sins slauery, the awakener out of sinnes lethargy, the port and hauen to the endaingered soule in the greatest shipwracke .
few knowing the Doctrine, fewer practising the duties of true Repentance and unfeigned humiliation, which is the only physic of the sick soul, the medicine to Sins malady, the freer from Sins slavery, the awakener out of Sins lethargy, the port and Haven to the endaingered soul in the greatest shipwreck.
I might further dilate and inlarge this profitable point, and from the grounds of Ezekiahs blessed and pious practice I might labour to build vp a perfect penitent, a humbled Publican, euery way squared for the spirituall building,
I might further dilate and enlarge this profitable point, and from the grounds of Ezekiahs blessed and pious practice I might labour to built up a perfect penitent, a humbled Publican, every Way squared for the spiritual building,
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lest I lose my selfe in this maine Champian and large field of matter, I might keepe my selfe within the hedges and inclosures of these propounded particulars.
lest I loose my self in this main Champion and large field of matter, I might keep my self within the hedges and enclosures of these propounded particulars.
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the outward being but as th• expression of the inward, the inward (as wee say of the prayer of the heart without the voice) being alwayes effectuall and auaileable with God, without the outward,
the outward being but as th• expression of the inward, the inward (as we say of the prayer of the heart without the voice) being always effectual and available with God, without the outward,
in humiliation something is to be performed in respect of 1. God. 2. Our selues. 3. Our Neighbours. 4. The Creatures. 5. Our demeanour in the outward man.
in humiliation something is to be performed in respect of 1. God. 2. Our selves. 3. Our Neighbours. 4. The Creatures. 5. Our demeanour in the outward man.
Againe, concerning man something is to bee performed, respecting 1. All in generall. 2. Those with whom we haue sinned. 3. Those against whom we haue sinned. 4. Those whom we haue in speciall wronged. 5. Our Enemies. 6. Our Equals. 7. The Poore.
Again, Concerning man something is to be performed, respecting 1. All in general. 2. Those with whom we have sinned. 3. Those against whom we have sinned. 4. Those whom we have in special wronged. 5. Our Enemies. 6. Our Equals. 7. The Poor.
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if your attentions were not as wel tired, as my strength and spirits exhausted, this day, to the body of these meerely proposed points, I should adde as it were the very soule, by doctrinall explication, and further vsefull application:
if your attentions were not as well tired, as my strength and spirits exhausted, this day, to the body of these merely proposed points, I should add as it were the very soul, by doctrinal explication, and further useful application:
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therefore though I hope you haue found Honey from Ezekiahs bitter affliction and castigation, (as Sampson once out of the Lyons belly) yet according to Salomons caueat,
Therefore though I hope you have found Honey from Ezekiahs bitter affliction and castigation, (as Sampson once out of the Lyons belly) yet according to Solomon's caveat,
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lest eating too much at once you surfet, lest out of preposterous prolixitie I rather •edifie then edifie, I referre the further prosecution of these points, till God giue againe desired opportunity to bring to a full period and consummation, what now hath onely an inchoation. FINIS.
lest eating too much At once you surfeit, lest out of preposterous prolixity I rather •edifie then edify, I refer the further prosecution of these points, till God give again desired opportunity to bring to a full Period and consummation, what now hath only an inchoation. FINIS.
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In superbiam lege Patres invehentes: praecipue Bernardum, ser. 3. de resurr. Augustin. serm. 19. serm. 31. & in Psal. 19. Hieron. in Marcum. Gregor. in Morral. Hugo. lib. 2. de anima. Isodor. lib. 3. de summo bono. & Cassiod. in Psal. 18. et in Psal. 147. ver. 25.
In Superbiam lege Patres invehentes: Praecipue Bernardum, ser. 3. de Resurrection. Augustin. sermon. 19. sermon. 31. & in Psalm 19. Hieron. in Marcum. Gregory. in Moral. Hugo. lib. 2. de anima. Isidore. lib. 3. the Summo Bono. & Cassiodorus. in Psalm 18. et in Psalm 147. ver. 25.
Of the admirable vse and effects of these afflictions lege Augustinum in Psa. 21. in Psal. 60. in serm. ad Lippium: et in Psal. 125. Greg. lib. 11. moral, et super Ezek. Isodor. de summo bono, l. 3. et soliloq l. 1. Chrysost. hom. 3. de Iejunio hom. 44. in Mat. et Saluian. de prouidentia Dei lib 6.
Of the admirable use and effects of these afflictions lege Augustinum in Psa. 21. in Psalm 60. in sermon. ad Lippium: et in Psalm 125. Greg. lib. 11. moral, et super Ezekiel Isidore. the Summo Bono, l. 3. et Soliloquy l. 1. Chrysostom hom. 3. de Fasting hom. 44. in Mathew et Salvian. de Providence Dei lib 6.
Hinc illud Lactantij, ex prosperitate luxuria, ex luxuria vitia omnia: In hanc rem, lege etiam apud August. de verbis Domini. lib. 2. & cap. 13. cum Greg. lib. 25. Moralium, lib. 1. & Crysologo Curialium Nugarum: habemus etiam exempla in scripturis in Gideone, Iudg. 8.13, 14. Salomone 1. Reg. 10. v. 26.27. Ieroboam 1 Reg. 12.20.28. in Amaso 1 Reg. 24 v. 7.9 Osia 2. Chr. 26.16, 17. in Israelitis, Nehem 4.23. in alijs, Dan. 4. Luk. 12. Luk. 16. Act. 12. in Herode, &c.
Hinc illud Lactantij, ex prosperitate luxuria, ex luxuria Vices omnia: In hanc remembering, lege etiam apud August. de verbis Domini. lib. 2. & cap. 13. cum Greg. lib. 25. Moralium, lib. 1. & Crysologo Curialium Nugget: habemus etiam exempla in Scriptures in Gideone, Judges 8.13, 14. Solomon 1. Reg. 10. v. 26.27. Jeroboam 1 Reg. 12.20.28. in Amaso 1 Reg. 24 v. 7.9 Ozias 2. Christ 26.16, 17. in Israelites, Nehemiah 4.23. in Alijs, Dan. 4. Luk. 12. Luk. 16. Act. 12. in Herod, etc.
Vide etiam et testimonia patrū praecipue Augustini in Psal. 5. in lib. 1. de nuptijs et concupisc. cap. 25. in tract. 41. in Ioh. et in lib. 1. de peccat. meritis cap. 23.
Vide etiam et Testimonies patrū Praecipue Augustini in Psalm 5. in lib. 1. de nuptijs et concupisc. cap. 25. in tract. 41. in John et in lib. 1. de peccat. Meritis cap. 23.
Hence haue we the errours o• Iustin Mart. apud Magd. cent. 2. pag. 212. Of Ambrose, apud Osiandrum, in Epit. cent. lib. 3. pag. 391. Of Theophilus, apud eundem cent. 4. l. 4. p. 454 Hence read we too, of good Constantine, murthering his sonne Licinius, apud eundem, cent. 4. lib. 2. pag. 143. Of Theodosius bloodshed, lib. 4. pag 442. Of the East and West Churches dissenting, apud Funccium, folio 101. Et Magdab. Cent. 2. pag. 152 ad p. 163.
Hence have we the errors o• Justin Mart. apud Magd cent. 2. page. 212. Of Ambrose, apud Osiandrum, in Epitome cent. lib. 3. page. 391. Of Theophilus, apud eundem cent. 4. l. 4. p. 454 Hence read we too, of good Constantine, murdering his son Licinius, apud eundem, cent. 4. lib. 2. page. 143. Of Theodosius bloodshed, lib. 4. page 442. Of the East and West Churches dissenting, apud Funccium, folio 101. Et Magdab. Cent. 2. page. 152 and p. 163.
Of the effects of these and other ciuill wars, vide Daneum in Aphoris. polit. p. 18. et p. 21. Pezelitos in postillis part. 3. pag 504. et Antim•tchiauellus l. 2. p. 366. 367. 368.
Of the effects of these and other civil wars, vide Daneum in Aphoris. Politic. p. 18. et p. 21. Pezelitos in postillis part. 3. page 504. et Antim•tchiauellus l. 2. p. 366. 367. 368.
Iob 1.9. See Zanchius de sex operibus de malis Angelis. Casman his Angelographic: and Smalcald of the nature of Angells. As also Wierus, de prestigijs Demonum. Delrius. l. 2. Disquis. Psellus de Demonibus, Cycogna de Magis, with Augustine de ciuitate Dei. Of the nature, power and imployment of wicked spirits.
Job 1.9. See Zanchius de sex operibus de malis Angels. Casman his Angelographic: and Smalcald of the nature of Angels. As also Wierus, de prestigijs Demonium. Delrius. l. 2. Disquis. Psellus de Demonibus, Cycogna de Magis, with Augustine de ciuitate Dei. Of the nature, power and employment of wicked spirits.
How the spirits were dispersed in the fall, some in the aire, some in the earth: whether they be any way corporeall, or no: how they worke on our bodies, minds, fantasies: read Aug. l. 9. c 8. l. 10. c. 6. de civit. et l. 5. c. 9. l. 8. c. 22. Amb. epist. l. 10. epist. 8. et. 84. Chrys. hom. 53 in 12. Gen. Bartho. de propriet. l. 2. c. 20. Zanch. l. 4. c. 10, 11. de malis Angelis.
How the spirits were dispersed in the fallen, Some in the air, Some in the earth: whither they be any Way corporeal, or no: how they work on our bodies, minds, fantasies: read Aug. l. 9. c 8. l. 10. c. 6. de Civit. et l. 5. c. 9. l. 8. c. 22. Ambassadors Epistle. l. 10. Epistle. 8. et. 84. Chrys. hom. 53 in 12. Gen. Bartholomew. de propriet. l. 2. c. 20. Zanchius l. 4. c. 10, 11. de malis Angels.
Iames 1.13. Hinc Augustinus allegans hunc locum in respons. ad artic. sibi falso impos. art. 10. & art. 13. Detestanda, inquit, est opinio quae Deū malae voluntatis aut actionis facit authorem.
James 1.13. Hinc Augustine allegans hunc locum in response. ad artic. sibi False impos. art. 10. & art. 13. Detestanda, inquit, est opinio Quae Deū Malae voluntatis Or actionis facit Authorem.
He that reads Gesner de quadrupedibus, & de Serpentibus, &c. Dioscorides and Dodonius Herbals, shall see there is some medicinable extractions from the worst of Animals or Vegitables.
He that reads Gesner de quadrupedibus, & de Serpentibus, etc. Dioscorides and Dodonius Herbals, shall see there is Some medicinable extractions from the worst of Animals or Vegetables.
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Multo misericordius operatur, qui circa animas infirmorū, quam erga corporum agrotantium: qui panem esurientibus tribuit. Augustin. et Bern. serm. 4.
Much misericordius operatur, qui circa animas infirmorū, quam Erga corporum agrotantium: qui Bread esurientibus tribuit. Augustin. et Bern. sermon. 4.
Cyprianus etiam concilium congregauit, damnans Nouatianos vt constat l. 1. epist. Cypr. 2 apud Euseb. lib. 6 c. 43 et Magd. cent. 3. p. 192. et pag. 205.
Cyprian etiam concilium congregauit, damnans Nouatianos vt constat l. 1. Epistle. Cyprus 2 apud Eusebius lib. 6 c. 43 et Magd cent. 3. p. 192. et page. 205.
Against Popish satisfactions, reade Kymnitius his Examen Concilii Tridentini: and Pelargus his Iesuitismus: with D. Willets Synopsis of this controuerted subiect, &c.
Against Popish satisfactions, read Kymnitius his Examen Concil Tridentini: and Pelargus his Iesuitismus: with D. Willets Synopsis of this controverted Subject, etc.
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Of the admirable loue of parents to their children, chiefly to sonnes, read Examples and Testimonies in Bodin, lib. 1. de Rep. c. 4. p. 33. Nicander in Postillis part. 3 pag. 357. & Pezelius in Gen. cap. 4. pag. 85. 86.
Of the admirable love of Parents to their children, chiefly to Sons, read Examples and Testimonies in Bodin, lib. 1. de Rep. c. 4. p. 33. Nicander in Postillis part. 3 page. 357. & Pezelius in Gen. cap. 4. page. 85. 86.
In what particulars and wherefore God plagues the sins of Princes in their subiects, reade diuersified examples in the plagued Sichemites, Sabarites, Troians, Israelites, Iewes, for the sinnes of their Princes, Sichem, Pari, Dauid, Ahas, and some Sabaritish Magistrates, &c. reade Luther in Gen. cap. 34. pag 518. Philippus in locis. Manlii pag. 325. 412. Strigellius in 2 Chron. 28. and Aelianus lib. 3.
In what particulars and Wherefore God plagues the Sins of Princes in their Subjects, read diversified Examples in the plagued Sichemites, Sabarites, Trojans, Israelites, Iewes, for the Sins of their Princes, Sichem, pair, David, Ahas, and Some Sabaritish Magistrates, etc. read Luther in Gen. cap. 34. page 518. Philip in locis. Manlii page. 325. 412. Strigellius in 2 Chronicles 28. and Aelianus lib. 3.
Quod peiores plerunque posterior aetas tulit praecipue in Heroum filii•: in plurimis instant Tholosan. lib. 4. de Rep. cap. 2. pag. 149. Cytraeus in Gen. cap. 35. pag. 432. Philippus lib 3. Cron. pag. 155. p. 157. & Brentius in Lucam cap. 15. Hom. 10. pag. 475. &c.
Quod peiores plerunque posterior Aetas tulit Praecipue in Heroum filii•: in plurimis instant Tholosan. lib. 4. de Rep. cap. 2. page. 149. Cytraeus in Gen. cap. 35. page. 432. Philip lib 3. Cron. page. 155. p. 157. & Brent in Luke cap. 15. Hom. 10. page. 475. etc.
Sepe propter vnum malum ciuem tota luit ciuitas: propter paucerum petulantiam, tota gentes delenter, &c. Instant Peucerus de diuinatione, p. 31. Lutherus Tom. 1. p. 176. Philippus in locis, pag 412 & Pez•lius in Gen. cap. 20 p. 359.
Sep propter One malum ciuem tota luit Cities: propter paucerum petulantiam, tota gentes delenter, etc. Instant Peucer the divination, p. 31. Lutherus Tom. 1. p. 176. Philip in locis, page 412 & Pez•lius in Gen. cap. 20 p. 359.
Propter parentum scaelera, grassari paenas in totas familias, multis interdum seculis, instant in posteris Achabi, Senacharib, Saulis, Pekeiae, Paridis, Tarquinii, Oedipi, Dionysi•, Artaxerxis, Craesi, & aliorum: Melanct. lib 4. Cron. pag. 475 & 456 lib. 2. pag. 53. In locis Manlii p. 320. Strigellius in 2 Sam. 9. & in 2 Reg. 15. & in orat. de Iacobo. & orat. de Ionatha.
Propter Parents scaelera, grassari Penalty in totas familias, multis Interdum seculis, instant in Posteris Achabi, Senacharib, Saulis, Pekeiae, Paridis, Tarquinii, Oedipi, Dionysi•, Artaxerxis, Craesi, & Aliorum: Melanchthon lib 4. Cron. page. 475 & 456 lib. 2. page. 53. In locis Manlii p. 320. Strigellius in 2 Sam. 9. & in 2 Reg. 15. & in Orat. de Jacob. & Orat. de Jonatha.
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Reade Gods iudgements on Montanus apud Niceph. lib. 4. c. 22 on Olimpius, apud Sabellicum, lib. 5. c. 4. on Nestorius, apud Niceph. lib. 14. c. 30 with others in fine Zegedini in Tabulis.
Reade God's Judgments on Montanus apud Niceph lib. 4. c. 22 on Olimpius, apud Sabellicum, lib. 5. c. 4. on Nestorius, apud Niceph lib. 14. c. 30 with Others in fine Zegedini in Tables.
Of all which reade Euseb. lib 5 c. 15. lib. 7. c. 21 22. lib. 8. c. 7. Niceph. lib. 3. c. 23. Theod. lib. 3. c. 7. & lib. 4. c. 4. &c. & apud Modernos: lege Zonaram Tom. 3. Phil. Cron. lib. 3. & 4. & 5. Diaconum lib. 3. c. 12. &. c. 18. Fulgosum lib. 9. c. 5. Greg. Tur. lib. 2. c. 3. Antoninum lib. 15. c. 15. Bonfinium Helmoldum c. 24 Foxe in Martyrol.
Of all which read Eusebius lib 5 c. 15. lib. 7. c. 21 22. lib. 8. c. 7. Niceph lib. 3. c. 23. Theod. lib. 3. c. 7. & lib. 4. c. 4. etc. & apud Modernos: lege Zonaras Tom. 3. Philip Cron. lib. 3. & 4. & 5. Diaconum lib. 3. c. 12. &. c. 18. Fulgosum lib. 9. c. 5. Greg. Tur. lib. 2. c. 3. Antoninum lib. 15. c. 15. Bonfinium Helmoldum c. 24 Fox in Martyrology.
Psal. 14.1. Pro. 7.7. Chap. 8.5. Chap. 9.4. Luke 12.20 Gal. 3.1. Vide etiam Peraldum in summis de stultitia auari. Tom. 2. p. 49. Prodigi p. 123. otiosi p. 130. superbi p. 186. & 196. See also the French Academy, and Adam his world of mad men.
Psalm 14.1. Pro 7.7. Chap. 8.5. Chap. 9.4. Luke 12.20 Gal. 3.1. Vide etiam Peraldum in Summis de Stultitia avari. Tom. 2. p. 49. Prodigi p. 123. otiosi p. 130. Superb p. 186. & 196. See also the French Academy, and Adam his world of mad men.
To this force of imagination D. Willet in his Hexapla in Danielem, Agrippa in occulta Philosophia l. 1. c. 64 Wic•us lib. 3. de Lamijs cap. 10. Ficnus de viribus imaginationis in tribus libris, Et Malleus malific. fol 77. attribute witchcrafts, diseases, transformations.
To this force of imagination D. Willet in his Hexapla in Daniel, Agrippa in Hidden Philosophia l. 1. c. 64 Wic•us lib. 3. de Lamijs cap. 10. Ficnus de viribus imaginationis in tribus Books, Et Malleus malific. fol 77. attribute witchcrafts, diseases, transformations.
Superbi•m semper comitem f•isse ruinam in multis exemplis instant Tolos. de repub. lib. 3. pag. 1388. 1389 139•. & Strigellius lib. 1. ethic. pag. 309. 419. & lib. 7. pag. 528 cum Philippo, in locis Manlij pag. 177. 178. et in lib. 2. Cron. pag. 101. et in ▪ Cordiali Bucholc. pag. 21. et pag. 170.
Superbi•m semper comitem f•isse ruinam in multis exemplis instant Tolos. de Republic. lib. 3. page. 1388. 1389 139•. & Strigellius lib. 1. ethic. page. 309. 419. & lib. 7. page. 528 cum Philip, in locis Manlij page. 177. 178. et in lib. 2. Cron. page. 101. et in ▪ Cordiali Bucholc. page. 21. et page. 170.
In his & aliis inuebunt in superbiam, Augustinus in Ps. 19. Gregor. in Moralibus. Chrysost. Hom 59. in Mat. Cassiodor. in Ps. 18. Bernard. ser. 3. de Resur. Isiodor. lib. 3. de Sūmo bono, apud Neotericos, in lib. 2. Ethic. Strigell. p. 528. in Prou. 16. pag. 78. Philippus lib. 2. cron. p. 101. lib. 5 pag. 557. & in Posti••is part. 1. p. 654. & part 4. pag. 624. praecipue Perald. in summi•. tom. 2. part. 2, 3, 4.
In his & Others inuebunt in Superbiam, Augustine in Ps. 19. Gregory. in Moralibus. Chrysostom Hom 59. in Mathew Cassiodorus. in Ps. 18. Bernard. ser. 3. de Resurrection. Isidor. lib. 3. de Sūmo Bono, apud Neotericos, in lib. 2. Ethic. Strigell. p. 528. in Prou. 16. page. 78. Philip lib. 2. cron. p. 101. lib. 5 page. 557. & in Posti••is part. 1. p. 654. & part 4. page. 624. Praecipue Perald. in summi•. tom. 2. part. 2, 3, 4.
In his & aliis inuebunt in superbiam, Augustinus in Ps. 19. Gregor. in Moralibus. Chrysost. Hom 59. in Mat. Cassiodor. in Ps. 18. Bernard. ser. 3. de Resur. Isiodor. lib. 3. de Sūmo bono, apud Neotericos, in lib. 2. Ethic. Strigell. p. 528. in Prou. 16. pag. 78. Philippus lib. 2. cron. p. 101. lib. 5 pag. 557. & in Posti••is part. 1. p. 654. & part 4. pag. 624. praecipue Perald. in summi•. tom. 2. part. 2, 3, 4.
In his & Others inuebunt in Superbiam, Augustine in Ps. 19. Gregory. in Moralibus. Chrysostom Hom 59. in Mathew Cassiodorus. in Ps. 18. Bernard. ser. 3. de Resurrection. Isidor. lib. 3. de Sūmo Bono, apud Neotericos, in lib. 2. Ethic. Strigell. p. 528. in Prou. 16. page. 78. Philip lib. 2. cron. p. 101. lib. 5 page. 557. & in Posti••is part. 1. p. 654. & part 4. page. 624. Praecipue Perald. in summi•. tom. 2. part. 2, 3, 4.
Adrastia vel Nemesi••on sinit insolentiam abire impunitam, &c. Philippus in Cordial. Bucholch. pag. 122. Hinc Aesopus asserit, Deum in caelis frangere magnas ollas, & exfrustis alias nouas componere. apud Philippum, in locis Man••i, p. 182.
Adrastia vel Nemesi••on sinit insolentiam abire impunitam, etc. Philip in Cordial. Bucholch. page. 122. Hinc Aesopus asserit, God in Caelis frangere Magnas ollas, & exfrustis alias nouas componere. apud Philippum, in locis Man••i, p. 182.
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Plurima in hanc rem lege apud Augustin. lib. 1. de Nuptiis et Concupisc. cap. 25. & tract. 41. in Iohan. & lib. 1. de peccat. meritis & remissione. c. 23. & lib. 6. aduersus Iulianum cap 7.
Many in hanc remembering lege apud Augustin. lib. 1. de Nuptiis et Concupisc. cap. 25. & tract. 41. in John & lib. 1. de peccat. Meritis & remission. c. 23. & lib. 6. Adversus Julian cap 7.
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Lege in hanc rem apud Patres, Iustin. q. 23. q. 98 Jreneum lib. 5. adue•sus haereses, pag. 550. ad pag. 558. 564. & lib. 2. cap. 47. Clemēt. Paedog. lib. 1. c. 5. fol. 19. c. 6. folio 20, 23. lib 3 c 6 p. 48. Tertul. de Praescrip. c. 2. pag. 161, 162 & de Corona c. 9. p 156 Hilarium in Ps. 120 pag. 287 in Psal. 128 p. 301 & Can. 6. in Matth. pag. 155. Ambr. in Ps. 50. & in Rom. 8. v. 29, 30 apud modernos: Marlorat. in Ps. 51.125. in Ioh. 4.14. Aret in 2 Tim. 2.19. Zanchium de perseu. tom. 7. pag. 91. ad pag. 174. & Kymidont. de praedest. p. 318. to. 333.
Lege in hanc remembering apud Patres, Justin q. 23. q. 98 Jreneum lib. 5. adue•sus Heresies, page. 550. ad page. 558. 564. & lib. 2. cap. 47. Clemēt. Paedog. lib. 1. c. 5. fol. 19. c. 6. folio 20, 23. lib 3 c 6 p. 48. Tertulian de Prescribe. c. 2. page. 161, 162 & de Corona c. 9. p 156 Hilarium in Ps. 120 page. 287 in Psalm 128 p. 301 & Can. 6. in Matthew page. 155. Ambrose in Ps. 50. & in Rom. 8. v. 29, 30 apud modernos: Marlorat. in Ps. 51.125. in John 4.14. Aret in 2 Tim. 2.19. Zanchi de perseu. tom. 7. page. 91. ad page. 174. & Kymidont. the Predest. p. 318. to. 333.
De stimulis & furiis Conscientiae plurima exempla & testimonia lege apud Ambros. lib. 7. ep. 44. & in epistola ad Constantinum. August. in Psal. 31. Pezelium in Gen. cap. 37. pag. 714. cap. 42. pag. 794. Luther in Gen. cap. 43. p. 652. & in ▪ cap. 45. p. 671. & Patritium lib. 5. de Regno, tit. 8. p. 313. cum Strigellio in Ethicis Aristot. lib. 1. pag. 794. & cap. 45. pag. 835.
De stimulis & furiis Conscientiae Many exempla & Testimonies lege apud Ambos lib. 7. Epistle. 44. & in Epistle ad Constantine. August. in Psalm 31. Pezelium in Gen. cap. 37. page. 714. cap. 42. page. 794. Luther in Gen. cap. 43. p. 652. & in ▪ cap. 45. p. 671. & Patritius lib. 5. de Regno, tit. 8. p. 313. cum Strigellio in Ethics Aristotle lib. 1. page. 794. & cap. 45. page. 835.
Hinc vulpina conscientia apud Hugon. lib. 2. de anima. cap. 15. Hinc etiam illud Isodori lib. 2. Soliloq. nunquam s•curus reus animus. Plura lege apud Senecam Epistola 43. & Epistola 88. Tacitum 4. Annalium: Ciceron. pro Client. pro Milon. & Lipsium in politicis, lib. 1. cap. 5.
Hinc Vulpina conscientia apud Hugon. lib. 2. de anima. cap. 15. Hinc etiam illud Isodori lib. 2. Soliloquy. Never s•curus Rhesus animus. Plura lege apud Senecam Epistle 43. & Epistle 88. Tacitum 4. Annalium: Cicero. Pro Client. Pro Milon. & Leipzig in Politicis, lib. 1. cap. 5.
Hilar. in Psal. 52.4. Bernard. de natura & dignit. amoris Diu. cap. 6 & Leo Serm. 9. de de passione Dom. cum aliis, asserunt, Petrum magis peccasse in veritatem quam in charitatem, ore potius quam corde. Bellar. inquit de Rom. Pont. lib. 3. c. 8. & de Eccl. milit lib 3. c. 17.
Hilar. in Psalm 52.4. Bernard. de Nature & dignit. amoris Diu cap. 6 & Leo Sermon 9. de de passion Dom. cum Others, asserunt, Peter magis peccasse in veritatem quam in charitatem, over potius quam cord. Bellar inquit de Rom. Pont. lib. 3. c. 8. & de Ecclesiastes Milit lib 3. c. 17.
Grounded on 1 Cor. 5.5. practized by the Primitiue times, authorised by Councils, vide decreta Gratiani 11. de concilio Arausicano, apud Osiandrum, Cent. 5. lib. 2.6.28. p. 300
Grounded on 1 Cor. 5.5. practised by the Primitive times, authorised by Councils, vide decreta Gratiani 11. de Concilio Arausicano, apud Osiandrum, Cent. 5. lib. 2.6.28. p. 300
Of the Medicines which euery creature vseth by natures instinct, read Pliny, l. 8. c. 27: chiefly Greg. Tholosanus in Syntaxi artis Mirab. l. 28. c. 38 p. 541.
Of the Medicines which every creature uses by nature's instinct, read pliny, l. 8. c. 27: chiefly Greg. Tholosanus in Syntaxi artis Mirab. l. 28. c. 38 p. 541.
The raising of Iarus daughter newly dead of the widowes sonne longer dead, of Lazarus dead and buried: Augustine applies to three sorts of sinners spiritually raised.
The raising of Iarus daughter newly dead of the Widows son longer dead, of Lazarus dead and buried: Augustine Applies to three sorts of Sinners spiritually raised.
Goulart. in his admirable Histories translated to this purpose. Muret. lib. 12. de diuersis lect. cap. 10. Columbus lib. 15. anatom. Beneuenius de abditis causis, cap. 83. Amatus in cent. 6. & Cornelius Gemma lib. 2. Cyclognomiae pag. 75. alledge diuerse examples. &c.
Goulart. in his admirable Histories translated to this purpose. Muret lib. 12. de Diuersis Lecture. cap. 10. Columbus lib. 15. Anatom. Beneuenius de abditis Causis, cap. 83. Beloved in cent. 6. & Cornelius Gemma lib. 2. Cyclognomiae page. 75. allege diverse Examples. etc.
As Theodosius, before his battell with Eugenius, apud Orosiū l. 7. c. 35. Ruffin. lib. 2. c 23. Charles King of France warring against the Saracens, Casp. Hedion lib 6. cap 15 Arcadius apud Diacorum lib. 15 Clodoucus a French King, in his warre with Alaricus the Goth, apud Turonensem Hist. lib. 2. cap. 37. Lewis of France against the Su•uians, apud Auentinum lib. 3. and O•ias the high Priest, apud Iosephum lib. 14 cap. 1.2.3 Antiq. cum aliis.
As Theodosius, before his battle with Eugenius, apud Orosiū l. 7. c. 35. Ruffin. lib. 2. c 23. Charles King of France warring against the Saracens, Casp Hedion lib 6. cap 15 Arcadius apud Diacorum lib. 15 Clodoucus a French King, in his war with Alaric the Goth, apud Turonensem Hist. lib. 2. cap. 37. Lewis of France against the Su•uians, apud Avignon lib. 3. and O•ias the high Priest, apud Iosephum lib. 14 cap. 1.2.3 Antique cum Others.
Propter parentum. scelera grassantur poena publicae, in totas familias, in multis instant, Simon Pauli Domin. 2 post Trinit & Strig. in 2 Sam. 9. 1 Reg 20. & 2 Reg 1•. in vno peccato periurij: Jnslat Pencerus in Lect. Cron. die 6 Feb. an. 1574. cum Aeliano, lib. 14. & Diodoro Siculo l. 6. antiq. in posteritate Saulis, Iasonis, Zedechiae, Senacharebi, Philippi Macedonis, & aliorum.
Propter Parents. scelera grassantur poena publicae, in totas familias, in multis instant, Simon Pauli Domini. 2 post Trinity & Strig. in 2 Sam. 9. 1 Reg 20. & 2 Reg 1•. in vno Peccato periurij: Jnslat Pencerus in Lecture Cron. die 6 Feb. nias. 1574. cum Aeliano, lib. 14. & Diodorus Siculo l. 6. Antique. in posteritate Saulis, Jason's, Zedechiae, Senacharebi, Philippi Macedonis, & Aliorum.
That flattery hath euer been the bane of Kings, read Camerar. in oper. Succisivis, c. 90. p. 448. Patritium de regno, l. 7. tit. 8. pag. 458. & l. 5. tit. 5. p. 229. Instant in Caligula, Galba, Alexandro, Tiberio, Dionysio.
That flattery hath ever been the bane of Kings, read Chamberer. in Operate. Succisivis, c. 90. p. 448. Patritius de regno, l. 7. tit. 8. page. 458. & l. 5. tit. 5. p. 229. Instant in Caligula, Galba, Alexander, Tiberius, Dionysius.
