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AN EXHORtation to Repentance.
an EXHORtation to Repentance.
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Zephoniah. Chap. 2. ver. 1. 2. Searche your selues, euen searche you ô Nation, not worthy to be beloued:
Zephoniah. Chap. 2. ver. 1. 2. Search your selves, even search you o nation, not worthy to be Beloved:
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before the Decree come forth, and you bee as Chaffe, that passeth on a day.
before the decree come forth, and you be as Chaff, that passes on a day.
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THe Prophet in the first Chapter of this Prophesie, rebuketh the Iewes of three notable crimes, Idolatrie, fraude, and crueltie.
THe Prophet in the First Chapter of this Prophesy, Rebuketh the Iewes of three notable crimes, Idolatry, fraud, and cruelty.
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In this second he exhorts them to Repentance, and withall reprooueth some of their speciall sinnes.
In this second he exhorts them to Repentance, and withal Reproveth Some of their special Sins.
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In the three first verses hee propoundeth the doctrine of Repentance, and addeth some speciall reasons to mooue and stirre them vp to the practise of it.
In the three First Verses he propoundeth the Doctrine of Repentance, and adds Some special Reasons to move and stir them up to the practice of it.
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In propounding the doctrine of repentance, he directs it to two sorts of men. First, to the obstinate and impenitent Iewes, in the first and second verses.
In propounding the Doctrine of Repentance, he directs it to two sorts of men. First, to the obstinate and impenitent Iewes, in the First and second Verses.
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Secondly, to the better sorte of them, in the third.
Secondly, to the better sort of them, in the third.
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So that the summe and substance of these twoo first verses, is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes.
So that the sum and substance of these twoo First Verses, is a brief and summary propounding of the Doctrine of Repentance to the obstinate Iewes.
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The wordes containe in them fiue seuerall points, touching the doctrine of Repentance. 1. The dutie to bee performed, Search.
The words contain in them fiue several points, touching the Doctrine of Repentance. 1. The duty to be performed, Search.
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2. Who must be searched? your selues. 3. Who must doe it? The Iewes:
2. Who must be searched? your selves. 3. Who must do it? The Iewes:
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who are further described to be a nation, not worthy to be beloued of God. These are in the first verse.
who Are further described to be a Nation, not worthy to be Beloved of God. These Are in the First verse.
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4. In the second verse, the time limitting them when to repent, before the decree come forth:
4. In the second verse, the time limiting them when to Repent, before the Decree come forth:
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that is, before God put in execution the iudgements which are alreadie decreed & appointed for them.
that is, before God put in execution the Judgments which Are already decreed & appointed for them.
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5 A forcible reason vrging them to do it, which lieth hid, and is necessarilie implyed in the 4. pointe;
5 A forcible reason urging them to do it, which lies hid, and is necessarily employed in the 4. point;
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namely, that there is a decree against them, which wants nothing but execution, which also shall come, vnlesse they repent, wherby they shal be fanned:
namely, that there is a Decree against them, which Wants nothing but execution, which also shall come, unless they Repent, whereby they shall be fanned:
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& if they shal be found to be chaff, they shal flie away with the winde of Gods iustice.
& if they shall be found to be chaff, they shall fly away with the wind of God's Justice.
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Of all these points in order.
Of all these points in order.
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For the first, the holy Ghost saith; Search your selues. The wordes are commonly read thus.
For the First, the holy Ghost Says; Search your selves. The words Are commonly read thus.
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Gather your selues; which though it bee good, for that in Repentance a man gathereth himselfe,Gather your selves; which though it be good, for that in Repentance a man gathereth himself,
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& all his wits together, which afore were dispersed, & wandred vp and downe in vanitie:
& all his wits together, which afore were dispersed, & wandered up and down in vanity:
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yet I rather allowe their translation who reade thus. Search or fanne your selues:
yet I rather allow their Translation who read thus. Search or fan your selves:
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but either of them may stand, because the word in the originall doth comprehend both significations;
but either of them may stand, Because the word in the original does comprehend both significations;
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yet it seemeth that to search, or sift, fits this place better, considering the same manner of speech is afterwardes continued in the word Chaffe: so that the meaning of the holy Ghost seemeth to be this:
yet it seems that to search, or sift, fits this place better, considering the same manner of speech is afterwards continued in the word Chaff: so that the meaning of the holy Ghost seems to be this:
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Search, try, and fanne your selues, least you bee found light chaffe, and so flie away and be consumed before the Iustice of God.
Search, try, and fan your selves, lest you be found Light chaff, and so fly away and be consumed before the justice of God.
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Concerning this dutie of searching, let vs obserue first, that the holy Ghost vrging the Iewes to repent, vseth not the word Repentance, but bids them search themselues:
Concerning this duty of searching, let us observe First, that the holy Ghost urging the Iewes to Repent, uses not the word Repentance, but bids them search themselves:
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yet meaning, he wold haue them to repent:
yet meaning, he would have them to Repent:
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giuing vs to vnderstand, that no man can haue true & sound repentance, but he who hath first of all searched and examined him selfe:
giving us to understand, that no man can have true & found Repentance, but he who hath First of all searched and examined him self:
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and this stands with good reason, for no man can repent, who first of all doeth not knowe himselfe, and his owne wretchednes.
and this Stands with good reason, for no man can Repent, who First of all doth not know himself, and his own wretchedness.
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But no man can see into himselfe, nor know himselfe, but hee that doeth diligentlie search himselfe:
But no man can see into himself, nor know himself, but he that doth diligently search himself:
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so that the beginning of all grace, is for a man to search, & trie, and fan himselfe, that therby he may knowe what is in himselfe:
so that the beginning of all grace, is for a man to search, & try, and fan himself, that thereby he may know what is in himself:
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that so vpon the searche, seeing his fearefull and damnable estate, hee may forsake himselfe and his owne wayes, and turne to the Lord.
that so upon the search, seeing his fearful and damnable estate, he may forsake himself and his own ways, and turn to the Lord.
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Thus speaketh the holie Ghost in the heartes of holie men; Let vs searche and trye our wayes: and marke what followeth;
Thus speaks the holy Ghost in the hearts of holy men; Let us search and try our ways: and mark what follows;
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and turne againe to the Lord: and turn again to the Lord:
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as though there were no turning againe vnto the Lord, but after a searching of our selues.
as though there were no turning again unto the Lord, but After a searching of our selves.
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With this testimony of the holy Ghost, agreeth the testimonie of all holy mens consciences, who all know, that the first beginning of their turning vnto the Lorde, was a searching of themselues.
With this testimony of the holy Ghost, agreeth the testimony of all holy men's Consciences, who all know, that the First beginning of their turning unto the Lord, was a searching of themselves.
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Let any repentant sinner aske his conscience, & call to minde his first calling and conuersion,
Let any repentant sinner ask his conscience, & call to mind his First calling and conversion,
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and hee will remember that the first thing in his Repentance was this;
and he will Remember that the First thing in his Repentance was this;
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that he searched into himselfe, and looked narrowly into his wayes, and finding his wayes dangerous,
that he searched into himself, and looked narrowly into his ways, and finding his ways dangerous,
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& his case fearful, did thervpō resoule to take a new course, & turn to the Lord for pardō & mercy,
& his case fearful, did thereupon resoule to take a new course, & turn to the Lord for pardon & mercy,
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and for grace to enter into more holie, and more comfortable courses.
and for grace to enter into more holy, and more comfortable courses.
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The man that passeth vpon ridges of mountaines, and sides of hills, or that goeth ouer a narrow bridge,
The man that passes upon ridges of Mountains, and sides of hills, or that Goes over a narrow bridge,
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or some dangerous and steepe rocks, at midnight, feareth not because he seeth no danger:
or Some dangerous and steep Rocks, At midnight, fears not Because he sees no danger:
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but bring the same man, in the morning, and let him see the narrowe bridge, hee went ouer in the night, vnder which runnes a violent streame,
but bring the same man, in the morning, and let him see the narrow bridge, he went over in the night, under which runs a violent stream,
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and a bottomlesse gulfe, and the daungerous Mountaines and Rockes hee passed ouer, and hee will woonder at his owne boldenesse,
and a bottomless gulf, and the dangerous Mountains and Rocks he passed over, and he will wonder At his own boldness,
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and shrincke for feare to thinke of it, and will by no meanes venture the same way againe:
and shrink for Fear to think of it, and will by no means venture the same Way again:
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for now he seeth the height of the Mountaines;
for now he sees the height of the Mountains;
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the steepenesse of the hils, the cragginesse of the Rocks, the fearefull downfall, and the furious violence of the streame vnderneath,
the steepenesse of the hills, the cragginess of the Rocks, the fearful downfall, and the furious violence of the stream underneath,
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and thereby seeth the extreame danger, which afore he saw not: therefore he wondreth, and reioyceth, that hee hath escaped so great a daunger;
and thereby sees the extreme danger, which afore he saw not: Therefore he wondereth, and rejoices, that he hath escaped so great a danger;
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and will by no meanes bee drawne to goe that waye in the day, which he went most carelesly in the darknesse of the night,
and will by no means be drawn to go that Way in the day, which he went most carelessly in the darkness of the night,
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but seeketh another way (though it should bee far about:) So a sinner in his first estate, which is naturall and corrupt (as wee are bred and borne) hath a vaile before his face; so that he seeth nothing:
but seeks Another Way (though it should be Far about:) So a sinner in his First estate, which is natural and corrupt (as we Are bred and born) hath a veil before his face; so that he sees nothing:
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the wrath of God, and the curse due for sin, hell, & damnation, seeking to deuoure him, hee seeth them not,
the wrath of God, and the curse due for since, hell, & damnation, seeking to devour him, he sees them not,
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although (liuing alwaies in sin) he walketh in the very iawes of hell it selfe,
although (living always in since) he walks in the very Jaws of hell it self,
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and because he seeth not this fearefull daunger, therefore he refuseth no sin at all, but rusheth securely into all manner of sinne:
and Because he sees not this fearful danger, Therefore he Refuseth no since At all, but Rushes securely into all manner of sin:
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the night of impenitencie, and the myst of ignoraunce, so blinding his eyes, that hee seeth not the narrow bridge of this life, from which if hee slyde, hee falles immediately into the bottomlesse pitte of hell.
the night of impenitency, and the mist of ignorance, so blinding his eyes, that he sees not the narrow bridge of this life, from which if he slide, he falls immediately into the bottomless pit of hell.
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But when as Gods Spirit hath by the Light of Gods word opened his eyes,
But when as God's Spirit hath by the Light of God's word opened his eyes,
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and touched his heart to consider his estate, then hee seeth the fraile bridge of this narrowe life,
and touched his heart to Consider his estate, then he sees the frail bridge of this narrow life,
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and howe little a steppe there is betweene him and damnation;
and how little a step there is between him and damnation;
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then hee seeth hell open due for his sinnes, and himselfe in the high-way to it:
then he sees hell open due for his Sins, and himself in the highway to it:
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sinne beeing the craggy rocke, and hell the gaping gulfe vnder it; this life beeing the narrowe bridge, and damnation the streame that runneth vnder it.
sin being the craggy rock, and hell the gaping gulf under it; this life being the narrow bridge, and damnation the stream that Runneth under it.
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Then he wondereth at his miserable estate, admireth the mercie of GOD in keeping him from falling into the bottome of hell, wondereth at the presumptuous boldnesse of his corruption, which so securely plodded on towards destruction,
Then he wondereth At his miserable estate, admireth the mercy of GOD in keeping him from falling into the bottom of hell, wondereth At the presumptuous boldness of his corruption, which so securely plodded on towards destruction,
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and being ashamed of himselfe, and these his wayes, he turnes his heart to the God that saued him from these dangers;
and being ashamed of himself, and these his ways, he turns his heart to the God that saved him from these dangers;
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and sets himselfe into more holie wayes, and more comfortable courses, and confesseth that ignorāce made him bold,
and sets himself into more holy ways, and more comfortable courses, and Confesses that ignorance made him bold,
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and blindnes made him so presumptuous;
and blindness made him so presumptuous;
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but nowe he seeth the danger, & will by no meanes goe the same way againe:
but now he sees the danger, & will by no means go the same Way again:
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& thus the searching and seeing into the foulenes of sinne, and the danger therof, is the first beginning of repentance,
& thus the searching and seeing into the foulness of sin, and the danger thereof, is the First beginning of Repentance,
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and the first step into grace. This doctrine teacheth vs what faith and repentance is generally in the world.
and the First step into grace. This Doctrine Teaches us what faith and Repentance is generally in the world.
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All men say, they belieue, and haue repented long ago;
All men say, they believe, and have repented long ago;
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but trie it well, and wee shall finde in the bodie of our Nation, but a lippe Faith, and a lippe Repentance:
but try it well, and we shall find in the body of our nation, but a lip Faith, and a lip Repentance:
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for euen when they say so, they are blind and ignorant of their own estate,
for even when they say so, they Are blind and ignorant of their own estate,
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and knowe not themselues, that because they are baptized and liue in the Church, therefore they are in Gods fauour,
and know not themselves, that Because they Are baptised and live in the Church, Therefore they Are in God's favour,
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& in verie good estate, when as they neuer yet were reconciled to God:
& in very good estate, when as they never yet were reconciled to God:
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and are so farre from it, that they neuer yet sawe anie sinnes in themselues, whereof they should repent:
and Are so Far from it, that they never yet saw any Sins in themselves, whereof they should Repent:
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as a man trauelling in the night, seeth no daunger, but plods on without feare:
as a man travelling in the night, sees no danger, but plods on without Fear:
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So the most part of our common people, in the night of their ignorance, thinke and presume they loue and feare God, and loue their Neighbour;
So the most part of our Common people, in the night of their ignorance, think and presume they love and Fear God, and love their Neighbour;
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and that they haue euer done so:
and that they have ever done so:
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Nay, it is the common opinion that a man may doe so by nature, and that he is not worthy to liue, who doth not loue God with all his heart:
Nay, it is the Common opinion that a man may do so by nature, and that he is not worthy to live, who does not love God with all his heart:
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and beleeue in Iesus Christ. But alas poore simple soules, they neuer knewe what sinne was, neuer searched nor sawe into their owne hearts, with the light of Gods law,
and believe in Iesus christ. But alas poor simple Souls, they never knew what sin was, never searched nor saw into their own hearts, with the Light of God's law,
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for if they had, they should haue seene such a Sea of corruption, that then they woulde confesse it to be the hardest thing in the world, to loue God,
for if they had, they should have seen such a Sea of corruption, that then they would confess it to be the Hardest thing in the world, to love God,
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& to beleeue in Christ, and forsake sinne:
& to believe in christ, and forsake sin:
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it is therefore manifest, that they haue not yet begunne to Beleeue or Repent, nor haue entered into the first step of grace, which leadeth to Repentance,
it is Therefore manifest, that they have not yet begun to Believe or repent, nor have entered into the First step of grace, which leads to Repentance,
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for that they haue not learned this Lesson, which the Prophet teacheth: that is, to search themselues.
for that they have not learned this lesson, which the Prophet Teaches: that is, to search themselves.
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Furthermore, let vs in the second place, obserue better the signification of the word: it signifieth to searche narrowely, as a man would doe for a peece of Gold,
Furthermore, let us in the second place, observe better the signification of the word: it signifies to search narrowly, as a man would do for a piece of Gold,
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or a precious Iewell, which is lost in a great house:
or a precious Jewel, which is lost in a great house:
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Or as a man may searche for Golde in a Mine of the earth, where is much earth,
Or as a man may search for Gold in a Mine of the earth, where is much earth,
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and but very little golde Oare.
and but very little gold Oar.
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Heere wee may learne, that in true Repentance, and conuersion, wee must not search so onely,
Here we may Learn, that in true Repentance, and conversion, we must not search so only,
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as to find the grosse and palpable sinnes of our liues:
as to find the gross and palpable Sins of our lives:
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but so as wee may finde those sinnes which the world accounts lesser sinnes, and espie our secret saults & priuie corruptions.
but so as we may find those Sins which the world accounts lesser Sins, and espy our secret saults & privy corruptions.
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Some corruptiōs seeme more neere a kin of our nature, & therein men hope to bee excused,
some corruptions seem more near a kin of our nature, & therein men hope to be excused,
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when they forsake many other greater sinnes.
when they forsake many other greater Sins.
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But a true penitent sinner must search for such, so as a good Magistrate searcheth for a lurking traitor which is conueied into some close and secret corner,
But a true penitent sinner must search for such, so as a good Magistrate Searches for a lurking traitor which is conveyed into Some close and secret corner,
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and he must ransacke his heart for such corruptions, as wherin his heart takes speciall delight,
and he must ransack his heart for such corruptions, as wherein his heart Takes special delight,
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and must thinke that no sinne can be so small, but it is too great to bee spared,
and must think that no sin can be so small, but it is too great to be spared,
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and that euery sin great or litle, must be searched for, as beeing all traitors to Gods Maiestie.
and that every since great or little, must be searched for, as being all Traitors to God's Majesty.
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But alas, the practise of the world is far otherwise, great sinnes are little sinnes, little sinnes are no sinnes:
But alas, the practice of the world is Far otherwise, great Sins Are little Sins, little Sins Are no Sins:
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Nay, after a little custome, great sins are so little or nothing, and so at last men make no bones of grosse and grieuous sinnes:
Nay, After a little custom, great Sins Are so little or nothing, and so At last men make no bones of gross and grievous Sins:
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and for the most parte men search so superficiallie, that they scarce finde any thing to be sinnes:
and for the most part men search so superficially, that they scarce find any thing to be Sins:
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such excuses are made, such distinctions are deuised, such mittigations, such qualifications, such colours are cast vpon all sins;
such excuses Are made, such Distinctions Are devised, such mitigations, such qualifications, such colours Are cast upon all Sins;
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as now vp & downe the world, grosse sinnes are called into question, whether they bee sins or no:
as now up & down the world, gross Sins Are called into question, whither they be Sins or no:
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& the great trangressions of the Law are coūted small matters, necessarie euils, or inconueniences, tollerated to auoyd other euils:
& the great transgressions of the Law Are counted small matters, necessary evils, or inconveniences, tolerated to avoid other evils:
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and what is hee counted, but a curious and precise foole, which stands vpon them:
and what is he counted, but a curious and precise fool, which Stands upon them:
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Ignorance after fiue and thirtie yeares preaching, is counted no sinne, blinde deuotion in Gods seruice, no sinne, lippe labour in praying, vaine and customable swearing, mocking of religion,
Ignorance After fiue and thirtie Years preaching, is counted no sin, blind devotion in God's service, no sin, lip labour in praying, vain and customable swearing, mocking of Religion,
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and the professours thereof, no sinne: prophaning of the Sabbaoth, contemning of preachers, abusing of parentes no sinne:
and the professors thereof, no sin: profaning of the Sabbaoth, contemning of Preachers, abusing of Parents no sin:
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pride in apparell, superfluitie in meates, beastly & ordinarie drunkennes, fornication, no sinnes. Nay, deceits, cosonages, oppressing, vsurie, notorious briberie, and couetousnesse, that mother sinne; these are counted no sinnes:
pride in apparel, superfluity in Meats, beastly & ordinary Drunkenness, fornication, no Sins. Nay, Deceits, cozenages, oppressing, Usury, notorious bribery, and covetousness, that mother sin; these Are counted no Sins:
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these beames are made but moates by prophane men, & they are so minced and carued,
these beams Are made but moats by profane men, & they Are so minced and carved,
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or there is some such necessitie of them, or some such other flourish or varnish must bee cast vpon them,
or there is Some such necessity of them, or Some such other flourish or varnish must be cast upon them,
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as that they are little or none at all.
as that they Are little or none At all.
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Alas, alas, is not that a simple and a silly searche where such blockes as these are, lye vnespyed? what are moul-hilles,
Alas, alas, is not that a simple and a silly search where such blocks as these Are, lie unespied? what Are moul-hilles,
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when such mountains are not seene? Moates wil be little regarded, where such beames are not discerned:
when such Mountains Are not seen? Moats will be little regarded, where such beams Are not discerned:
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but it is cleere, that therefore there is no true tryall, nor diligent search made: for a true cōuert wil search his hart for all, and will spare none:
but it is clear, that Therefore there is no true trial, nor diligent search made: for a true convert will search his heart for all, and will spare none:
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He deales in searching his own heart, as a good Iustice of peace in searching for Traitors or Seminarie Priests.
He deals in searching his own heart, as a good justice of peace in searching for Traitors or Seminary Priests.
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Hee seekes not superficially, but most exactly, & leaueth neuer a corner vnsought, and he thinkes great sinnes to be infinit,
He seeks not superficially, but most exactly, & Leaveth never a corner unsought, and he thinks great Sins to be infinite,
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and little sinnes great, and iudgeth no sin so small, but that it deserueth the anger of God,
and little Sins great, and Judgeth no since so small, but that it deserves the anger of God,
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and therefore he wonders at the mercy of God, which throwes vs not all downe to hell in a moment:
and Therefore he wonders At the mercy of God, which throws us not all down to hell in a moment:
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and hee crieth out with holy Ieremie: It is the Lords mercie that wee are not consumed.
and he cries out with holy Ieremie: It is the lords mercy that we Are not consumed.
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Away then with this superficiall and hypocriticall search, where so many sins are spared and not found out.
Away then with this superficial and hypocritical search, where so many Sins Are spared and not found out.
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It is Pharisaicall, for euen so the Pharisie, when he came into the Temple to recken with God,
It is Pharisaical, for even so the Pharisee, when he Come into the Temple to reckon with God,
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and to tell what Traytors hee hadde found, that is, what sins vpon good search he had espied, he returnes his precept, all is well, hee hath found neuer a one,
and to tell what Traitors he had found, that is, what Sins upon good search he had espied, he returns his precept, all is well, he hath found never a one,
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but begins to thank God that he was so good, & so good, and not so ill,
but begins to thank God that he was so good, & so good, and not so ill,
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and so ill, nor yet like the Publicane.
and so ill, nor yet like the Publican.
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The world is full of Pharisies, not onely the Popish Churche, but euen our Church swarmes with these superficiall searches, who cannot (because they wil not,) finde any sinne to present vnto God.
The world is full of Pharisees, not only the Popish Church, but even our Church swarms with these superficial Searches, who cannot (Because they will not,) find any sin to present unto God.
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Men thinke in the countrey, a Church Officer hazards his Oath, if he present all well,
Men think in the country, a Church Officer hazards his Oath, if he present all well,
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and findeth no faulte in his parish, to present as punishable to the Ordinary: for men think it vnpossible, that there should bee none in a whole parish:
and finds no fault in his parish, to present as punishable to the Ordinary: for men think it unpossible, that there should be none in a Whole parish:
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then how doth that man hazard his owne soule, who being made ouerseer & searcher of his heart, findes nothing in it to present to the Lord.
then how does that man hazard his own soul, who being made overseer & searcher of his heart, finds nothing in it to present to the Lord.
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For it is no more easie to espye outward and actuall transgressions in a whole parish,
For it is no more easy to espy outward and actual transgressions in a Whole parish,
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then it is to find a heape of corruptions in a mans heart, if a man will search into the bottome of it with the light of Gods lawe.
then it is to find a heap of corruptions in a men heart, if a man will search into the bottom of it with the Light of God's law.
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Therefore when the Lord comes and keepes his visitation, what shall become of such a man,
Therefore when the Lord comes and keeps his Visitation, what shall become of such a man,
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but to vndergoe the strict & seuere search of the Almightie, because hee would not search himselfe?
but to undergo the strict & severe search of the Almighty, Because he would not search himself?
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Our bodies & liues are free frō Spanish Inquisition (which is one of the last proppes, which Sathan hath lent the Pope, wherewith to vpholde his declining kingdome) and the Lord grant we may be euer free from it.
Our bodies & lives Are free from Spanish Inquisition (which is one of the last props, which Sathan hath lent the Pope, wherewith to uphold his declining Kingdom) and the Lord grant we may be ever free from it.
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But in the meane time, that might put vs in mind how to deale with our corrupt heartes,
But in the mean time, that might put us in mind how to deal with our corrupt hearts,
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and vnmortified affections, euen to erect an Inquisition ouer them, to lay in wayte for them, to search them narrowly, and to vse them roughly:
and unmortified affections, even to erect an Inquisition over them, to lay in wait for them, to search them narrowly, and to use them roughly:
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yea, to set our hearts vpon the racke of Gods Lawe, that so it may confesse the secrete wickednesse of it:
yea, to Set our hearts upon the rack of God's Law, that so it may confess the secret wickedness of it:
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for the Papistes dooe not thincke vs Protestants, greater enemies to their superstition, then the inwarde corruptions of our hearts, are to our saluation:
for the Papists do not think us Protestants, greater enemies to their Superstition, then the inward corruptions of our hearts, Are to our salvation:
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therefore it may bee a godly pollicie for euery man, euen to erect an Inquisitiō ouer his owne heart and conscience,
Therefore it may be a godly policy for every man, even to erect an Inquisition over his own heart and conscience,
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and not to spare his most secret & dearest sins, and such as are neerest allyed to his owne nature:
and not to spare his most secret & dearest Sins, and such as Are nearest allied to his own nature:
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for that is the true search heere commaunded by the Prophet, & practised by all godlie and holie men:
for that is the true search Here commanded by the Prophet, & practised by all godly and holy men:
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when a man purposeth to finde all that are, & to espie euen all his sinnes:
when a man Purposes to find all that Are, & to espy even all his Sins:
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for a godly man is neuer satisfied in his searche, but still, the more he findes, hee suspects the more are still behinde:
for a godly man is never satisfied in his search, but still, the more he finds, he suspects the more Are still behind:
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and therefore he continueth ing his owne heart all his life long:
and Therefore he Continueth King his own heart all his life long:
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Therefore let euerie professor looke to it betwixt God and his conscience, that he dallie not with himselfe in this case:
Therefore let every professor look to it betwixt God and his conscience, that he dally not with himself in this case:
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for it hee doe, then when God comes with his priuie searche, his hypocrisie shall bee discouered,
for it he do, then when God comes with his privy search, his hypocrisy shall be discovered,
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and his nakednes shalbe laid open in the view of men, and Angels: to his eternall confusion.
and his nakedness shall laid open in the view of men, and Angels: to his Eternal confusion.
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Thirdly, Search, saith the Prophet, but not so content:
Thirdly, Search, Says the Prophet, but not so content:
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hee forceth it againe, Euen search you. In thus repeating and vrging this exhortation, the holie Ghost giues them and vs to vnderstand, that the true searching of a mans heart,
he forceth it again, Even search you. In thus repeating and urging this exhortation, the holy Ghost gives them and us to understand, that the true searching of a men heart,
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and life, is a dutie of a great moment, and speciall necessity: therefore he leaues it not after once naming it, but inforceth it the seconde time,
and life, is a duty of a great moment, and special necessity: Therefore he leaves it not After once naming it, but enforceth it the seconde time,
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as beeing no matter of indifferencie, but of great necessitie:
as being no matter of indifferency, but of great necessity:
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thereby shewing, that it is a principall dutie in Repentance, euen the beginning and foundation of all true grace.
thereby showing, that it is a principal duty in Repentance, even the beginning and Foundation of all true grace.
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And further, it is a meanes also to preuent Gods iudgements:
And further, it is a means also to prevent God's Judgments:
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for when men search not themselues, then God sendes the fire of afflictions, and crosses to trie and search them:
for when men search not themselves, then God sends the fire of afflictions, and Crosses to try and search them:
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but when they search themselues, then God spareth to searche them by his iust iudgements. Nowe in that this dutie of searching, is both the beginning of all true grace,
but when they search themselves, then God spares to search them by his just Judgments. Now in that this duty of searching, is both the beginning of all true grace,
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and the meanes to staye Gods iudgements, and therefore is so pithelie, and forceablie, vrged by the holie Ghost, it must teach vs all a necessarie lesson:
and the means to stay God's Judgments, and Therefore is so pithily, and Forcibly, urged by the holy Ghost, it must teach us all a necessary Lesson:
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namely, to make great conscience of searching our selues.
namely, to make great conscience of searching our selves.
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First, because God hath so commanded, and we are to make conscience of obedience to euerie commandement.
First, Because God hath so commanded, and we Are to make conscience of Obedience to every Commandment.
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Secondly, because thereby we shall reape two so great commodities, as first, therby we shal lay a sure foundation for the good worke of grace in vs,
Secondly, Because thereby we shall reap two so great commodities, as First, thereby we shall lay a sure Foundation for the good work of grace in us,
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and secondly, shal stay the hand of God, and his iudgements, from beeing executed vpon vs. Let vs therfore hearken to this counsaile of the holie Ghost, let vs take the fanne of the Law,
and secondly, shall stay the hand of God, and his Judgments, from being executed upon us Let us Therefore harken to this counsel of the holy Ghost, let us take the fan of the Law,
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and there with searche and winnow our hearts and liues. Our hearts for secret and hidden corruptions.
and there with search and winnow our hearts and lives. Our hearts for secret and hidden corruptions.
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Our liues, for committing of euill, and omitting of good. Doe with your hearts as men doe with their wheate:
Our lives, for committing of evil, and omitting of good. Doe with your hearts as men do with their wheat:
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they will not suffer their corne to lye long in the chaffe, least the chaffe hurt it,
they will not suffer their corn to lie long in the chaff, lest the chaff hurt it,
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but commits it to the fanne, that the winde may separate them:
but commits it to the fan, that the wind may separate them:
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So the graces of God in our hearts are but corne, our sinnes and corruptions are chaffe:
So the graces of God in our hearts Are but corn, our Sins and corruptions Are chaff:
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looke well, and thou shalt finde in thy selfe much chaffe, and but little corne:
look well, and thou shalt find in thy self much chaff, and but little corn:
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let not then the chaffe lye too long mingled with the corne, lest it corrupt the corne.
let not then the chaff lie too long mingled with the corn, lest it corrupt the corn.
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Let not thy sinnes lye mingled with the grace of God in thee, if thou doe, they will choke it in the ende,
Let not thy Sins lie mingled with the grace of God in thee, if thou doe, they will choke it in the end,
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and so depriue thee of all grace;
and so deprive thee of all grace;
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therefore rippe vp thy heart, and looke into thy life, and when thou hast sinned, enter into thy selfe, aske thy conscience what thou hast done,
Therefore rip up thy heart, and look into thy life, and when thou hast sinned, enter into thy self, ask thy conscience what thou hast done,
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and bee not quiet till thou hast founde out thy sinne, and the foulenesse of it:
and be not quiet till thou hast found out thy sin, and the foulness of it:
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and neuer thinke that thou knowest anie thing in Religion, till thou knowest what is in thine owne heart.
and never think that thou Knowest any thing in Religion, till thou Knowest what is in thine own heart.
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And what are in thy speciall and priuiest corruptions, and looke into thine owne faults, not with a partiall eye,
And what Are in thy special and priuiest corruptions, and look into thine own Faults, not with a partial eye,
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but with a censorious, and a straite iudgement, spare sinne in no man, but especiallie condemne it in thy selfe.
but with a censorious, and a strait judgement, spare sin in no man, but especially condemn it in thy self.
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But alas, these times of ours, crie out of an other state, for euen Ieremies case is ours:
But alas, these times of ours, cry out of an other state, for even Jeremiahs case is ours:
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We may complaine as hee did, No man repents him of his wickednes, saying, what haue I done? the same is the force of our people,
We may complain as he did, No man repents him of his wickedness, saying, what have I done? the same is the force of our people,
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and the sickenesse of all Nations: that euerie man runnes on in his sinnes, from sin to sinne carelesly:
and the sickness of all nations: that every man runs on in his Sins, from since to sin carelessly:
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euen as the barde horse into the battaile. But how rare a thing is it, to finde a man, that daylie searcheth himselfe,
even as the bard horse into the battle. But how rare a thing is it, to find a man, that daily Searches himself,
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and examines how he liues, and how the case standeth betwixte God and himselfe:
and examines how he lives, and how the case Stands betwixt God and himself:
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and that when hee hath done amisse, entereth into the closet of his heart, and strikes himselfe vpon the breast,
and that when he hath done amiss, entereth into the closet of his heart, and strikes himself upon the breast,
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and disputes the case with himselfe, saying;
and disputes the case with himself, saying;
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What haue I done? O what is this, that I gaue done against GOD, against his Church,What have I done? Oh what is this, that I gave done against GOD, against his Church,
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and against my own soule? The want of this, is that which the Prophete complaines of in that place:
and against my own soul? The want of this, is that which the Prophet complains of in that place:
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not as though it was sufficient thus to doe, in a mans owne conscience: but because it is a good beginning, and a step to further grace.
not as though it was sufficient thus to do, in a men own conscience: but Because it is a good beginning, and a step to further grace.
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For if a man did seriously thus deale with his conscience after his sinne, his conscience woulde shape him such an aunswere,
For if a man did seriously thus deal with his conscience After his sin, his conscience would shape him such an answer,
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and woulde tell him so roundlie, what hee had done, that hee woulde take heede,
and would tell him so roundly, what he had done, that he would take heed,
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howe he did the same againe, and looke more narrowely, and warilie to himselfe all the dayes of his life.
how he did the same again, and look more narrowly, and warily to himself all the days of his life.
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Seeing therefore it is so necessarie a dutie, let euery one of vs enduour the practise of it,
Seeing Therefore it is so necessary a duty, let every one of us enduour the practice of it,
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namely, to rippe and ransacke our heartes, and to searche our wayes vnto the bottome. Now for our better instruction, and furtherance in the performance heereof:
namely, to rip and ransack our hearts, and to search our ways unto the bottom. Now for our better instruction, and furtherance in the performance hereof:
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you must knowe that this Search is to bee made by the Law of God,
you must know that this Search is to be made by the Law of God,
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for nothing else but Gods lawe can helpe vs, and let vs see that which we must search for:
for nothing Else but God's law can help us, and let us see that which we must search for:
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for if we search by anie meanes, wee may seeke and search long enough, ere wee finde anie thing that will bee matter of Repentance.
for if we search by any means, we may seek and search long enough, ere we find any thing that will be matter of Repentance.
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Aske the Diuell, hee will tell thee all is well, and that thou art in an excellent estate:
Ask the devil, he will tell thee all is well, and that thou art in an excellent estate:
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and God loues thee, and thou art sure of heauen:
and God loves thee, and thou art sure of heaven:
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this song the diuell alwayes singes for the most part, til a man comes to die,
this song the Devil always sings for the most part, till a man comes to die,
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for then hee appeares in his colours, but till then, hee laboures to sing, and lull all men a sleepe in the cradle of securite.
for then he appears in his colours, but till then, he labours to sing, and lull all men a sleep in the cradle of security.
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Aske your owne flesh, and your owne heartes and natures, and they will aunswere and say, that all is well and safe,
Ask your own Flesh, and your own hearts and nature's, and they will answer and say, that all is well and safe,
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and that wee haue beleeued, and loued, and feared GOD all our dayes. Aske the worlde, and men in the world:
and that we have believed, and loved, and feared GOD all our days. Ask the world, and men in the world:
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and they will answere, all is well;
and they will answer, all is well;
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and they will say further, that thou art a right good-fellowe, and art worthe twentie of these curious fooles that sticke vpon points,
and they will say further, that thou art a right Goodfellow, and art worth twentie of these curious Fools that stick upon points,
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and stand vpon circumstances, as swearing, and drinking, and good fellowship, and gaming, and such other nice and circumstantiall points: thus wil worldly men aunswere:
and stand upon Circumstances, as swearing, and drinking, and good fellowship, and gaming, and such other Nicaenae and circumstantial points: thus will worldly men answer:
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for thy prophane course is acceptable to them, because thereby thou approuest the same in them.
for thy profane course is acceptable to them, Because thereby thou approvest the same in them.
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Nay, goe further, and aske all humaine Learning in the world, and it cannot tell thee what one sinne is,
Nay, go further, and ask all human Learning in the world, and it cannot tell thee what one sin is,
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nor what it is to offende God:
nor what it is to offend God:
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so that there remaines onely the law of God, the light whereof will disclose the darkenesse of our heartes;
so that there remains only the law of God, the Light whereof will disclose the darkness of our hearts;
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and the iustice whereof will reueale the righteousnesse and the peruersenesse of our Natures: therefore to the Lawe of GOD must wee flye to helpe vs in this search.
and the Justice whereof will reveal the righteousness and the perverseness of our Nature's: Therefore to the Law of GOD must we fly to help us in this search.
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And yet for our better helpe in this dutie, and that there may bee nothing wanting to that soule, that seeketh God,
And yet for our better help in this duty, and that there may be nothing wanting to that soul, that seeks God,
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therefore wee are further to knowe, that if wee will searche our selues by the Lawe profitablie, wee must marke three rules, the truth whereof vnlesse wee knowe, acknowledge, and feele:
Therefore we Are further to know, that if we will search our selves by the Law profitably, we must mark three rules, the truth whereof unless we know, acknowledge, and feel:
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wee shall neuer see our owne estate, nor profit by this search, but plod on from sin to sin, vntill we plunge into hell.
we shall never see our own estate, nor profit by this search, but plod on from since to since, until we plunge into hell.
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The first Rule is, that euerie man that came from Adam, sinned in the sinne of Adam: thou must therefore knowe, that his sinne in eating the forbidden fruit, was thy sinne:
The First Rule is, that every man that Come from Adam, sinned in the sin of Adam: thou must Therefore know, that his sin in eating the forbidden fruit, was thy sin:
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and thou sinnedst therein, as well as hee (though thou wast then vnborne) and that thou art guiltie of it before God,
and thou sinnedst therein, as well as he (though thou wast then unborn) and that thou art guilty of it before God,
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and must aunswere for it to Gods iustice, vnlesse Christ doe it for thee.
and must answer for it to God's Justice, unless christ doe it for thee.
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The reason heereof is, because wee are his seede and posteritie, wee were then in his loynes, he was the Father of vs all:
The reason hereof is, Because we Are his seed and posterity, we were then in his loins, he was the Father of us all:
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and was not a priuate man as wee are now, but a publike person, the pledge of all mankinde,
and was not a private man as we Are now, but a public person, the pledge of all mankind,
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and bare the person of vs all at that time: therefore what hee did then, he did it for himselfe, and for vs:
and bore the person of us all At that time: Therefore what he did then, he did it for himself, and for us:
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what couenant God made with him, was made for himself & vs: what God promised him, and hee to God, he promised for himselfe, & for vs:
what Covenant God made with him, was made for himself & us: what God promised him, and he to God, he promised for himself, & for us:
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what he receiued for himselfe, and for vs:
what he received for himself, and for us:
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and what hee gained or lost by his fall ▪ he gained & lost for vs, as for himselfe.
and what he gained or lost by his fallen ▪ he gained & lost for us, as for himself.
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Hee lost the fauour of God, and originall puritie: therefore he lost it for all his posteritie:
He lost the favour of God, and original purity: Therefore he lost it for all his posterity:
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guiltinesse, and Gods anger, and corruption of nature which hee gained, he got for vs all, as well as for himselfe.
guiltiness, and God's anger, and corruption of nature which he gained, he god for us all, as well as for himself.
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If we doubt of this pointe, it is prooued by the Apostle: where the holie Ghost saith;
If we doubt of this point, it is proved by the Apostle: where the holy Ghost Says;
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Sinne entred by one man, and death by sinne: and that sinne went ouer all, Sin entered by one man, and death by sin: and that sin went over all,
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and that it went ouer all them, which sinned not in the like transgression with Adam, (that is,and that it went over all them, which sinned not in the like Transgression with Adam, (that is,
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euen our children) who as they are borne, are borne not onely tainted with original corruption:
even our children) who as they Are born, Are born not only tainted with original corruption:
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but guilty also of Adams sinne.
but guilty also of Adams sin.
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This is a most certaine truth, thogh it seeme strange, for few men thinke of it, that euer they shall answere for Adams sinne:
This is a most certain truth, though it seem strange, for few men think of it, that ever they shall answer for Adams sin:
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and therefore if anie obiect, what reason is there that I answere for another mans sinne? I answere, true,
and Therefore if any Object, what reason is there that I answer for Another men sin? I answer, true,
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if it had beene Adams sinne alone: but it was his and thine also: for hee was thy Father, and stood in thy roome:
if it had been Adams sin alone: but it was his and thine also: for he was thy Father, and stood in thy room:
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and thou also since thou wast borne, hast confirmed what hee did. Now therefore, though not one of many thinkes seriouslie thereof:
and thou also since thou wast born, hast confirmed what he did. Now Therefore, though not one of many thinks seriously thereof:
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namely, that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne,
namely, that he should stand guilty of a sin committed fiue thousand Years before he was born,
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yet seeing it is most true, both in Scripture and good reason: let euerie man subscribe in his conscience to this Truth.
yet seeing it is most true, both in Scripture and good reason: let every man subscribe in his conscience to this Truth.
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And let this bee thy first Resolution in this searche, that thou standest guiltie of Ad•ms transgression.
And let this be thy First Resolution in this search, that thou Standest guilty of Ad•ms Transgression.
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The second rule to bee knowne is, that in euery man is all sinnes: more plainely, that in euerie man by nature are the seedes of all sinnes:
The second Rule to be known is, that in every man is all Sins: more plainly, that in every man by nature Are the seeds of all Sins:
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and that not in the worste, but in the best natured men:
and that not in the worst, but in the best natured men:
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make choyse of the best man, and the greatest sinne, and that worst sinne is to bee founde in that best man.
make choice of the best man, and the greatest sin, and that worst sin is to be found in that best man.
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If anie doubte of this, let him consider what originall sinne is, namely, a corruption of the powers of our soules;
If any doubt of this, let him Consider what original sin is, namely, a corruption of the Powers of our Souls;
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and that not of some, or in part, but of all, & wholly. This corruptiō hath two partes.
and that not of Some, or in part, but of all, & wholly. This corruption hath two parts.
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First, a want, not of some, but of all good inclination, a want of all goodnes.
First, a want, not of Some, but of all good inclination, a want of all Goodness.
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Secondly, a depriuation and pronenesse, not to some, but to all euil:
Secondly, a deprivation and proneness, not to Some, but to all evil:
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& not a pronenes onely, but originall sinne infuseth into euery mās heart the seede of all corruption.
& not a proneness only, but original sin infuseth into every men heart the seed of all corruption.
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Manie man stand much vpon their good meaning, and vpright heart, and bragge of a good nature: but they are foulely deceiued;
Many man stand much upon their good meaning, and upright heart, and brag of a good nature: but they Are foully deceived;
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for take the ciuilest man vpon the earth, and the seedes of all sinnes in the worlde are in him by nature.
for take the civilest man upon the earth, and the seeds of all Sins in the world Are in him by nature.
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But to explain this point fully, obserue these 2. clauses.
But to explain this point Fully, observe these 2. clauses.
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First, I say not, the practise of all sinnes, but the seedes; for all men practise not all sinne:
First, I say not, the practise of all Sins, but the seeds; for all men practise not all sin:
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the seedes are in their nature: but the practise is restrained, sometime by education, sometime by good and wholsome lawes:
the seeds Are in their nature: but the practice is restrained, sometime by education, sometime by good and wholesome laws:
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somtime the constitution of mens bodies, deny the practise of som sins, somtime the countrie a man dwelles in,
sometime the constitution of men's bodies, deny the practice of Some Sins, sometime the country a man dwells in,
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or calling a man liues in, keepes him from the practise of some sinnes:
or calling a man lives in, keeps him from the practice of Some Sins:
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and alwayes a generall and limitting grace of GOD, restrains the nature of all men, from running into manie sinnes:
and always a general and limiting grace of GOD, restrains the nature of all men, from running into many Sins:
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which hand of God, if God should take away, and leaue euerie man to his nature, wee should see that euerie man would practise anie sinne in the world:
which hand of God, if God should take away, and leave every man to his nature, we should see that every man would practise any sin in the world:
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yea, euen the greatest sinnes that euer wee heard to bee done in the world.
yea, even the greatest Sins that ever we herd to be done in the world.
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All men which knowe themselues, knowe this to be true, and the more a man knowes his owne heart, the more hee seeth that his heart is a Sea of all wickednesse:
All men which know themselves, know this to be true, and the more a man knows his own heart, the more he sees that his heart is a Sea of all wickedness:
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and that it is the mercie and grace of God, that hee hath not fallen into the mightiest and most monstrous sinnes in the world. Secondly, I say, by nature.
and that it is the mercy and grace of God, that he hath not fallen into the Mightiest and most monstrous Sins in the world. Secondly, I say, by nature.
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For I knowe by good education, and by grace, it is otherwise: Grace rectifieth Nature, but that is no thankes to nature:
For I know by good education, and by grace, it is otherwise: Grace rectifieth Nature, but that is no thanks to nature:
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for it is as euill and corrupt still, beeing seuered from grace: and therefore Nature must bee fullie abolished, afore man come to heauen.
for it is as evil and corrupt still, being severed from grace: and Therefore Nature must be Fully abolished, afore man come to heaven.
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And yet (though all this be true) I say not that sin breakes out in all natures alike,
And yet (though all this be true) I say not that since breaks out in all nature's alike,
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though all natures bee alike corrupt:
though all nature's be alike corrupt:
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for the course of nature is restrained in some more then others, by the meanes aforesaide;
for the course of nature is restrained in Some more then Others, by the means aforesaid;
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but this is the truth, that whereas some are not so angrie, some not so wanton, some not so cruell, some not so couetous, some not so ambitious, &c. as others;
but this is the truth, that whereas Some Are not so angry, Some not so wanton, Some not so cruel, Some not so covetous, Some not so ambitious, etc. as Others;
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that comes not from anie goodnesse of nature in them, aboue the other originallie, but from Gods hand, which tempereth, restraineth,
that comes not from any Goodness of nature in them, above the other originally, but from God's hand, which tempereth, restraineth,
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and moderateth euerie mās nature as he seeth good.
and moderateth every men nature as he sees good.
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And if God did not thus moderate & restraine the natures of men, but suffer them to break out to the full:
And if God did not thus moderate & restrain the nature's of men, but suffer them to break out to the full:
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there would then bee no order, but all confusion in the worlde;
there would then be no order, but all confusion in the world;
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therefore, (as especiallie for his Churches quietnes, so also for the preseruatiō of publike peace,
Therefore, (as especially for his Churches quietness, so also for the preservation of public peace,
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and the vpholding of societie in the worlde, betweene man and man,) the Lord holds a hand ouer euerie mans nature,
and the upholding of society in the world, between man and man,) the Lord holds a hand over every men nature,
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and keepes euery one in a certaine compasse limited by the wisdome of his power, which restraining hand of his,
and keeps every one in a certain compass limited by the Wisdom of his power, which restraining hand of his,
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if the Lord should take away, all societies and Common-wealthes, woulde bee turned vp-side downe,
if the Lord should take away, all societies and Commonwealths, would be turned upside down,
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because euerie man by the vniuersall corruption of his Nature, would breake out into euery sinne:
Because every man by the universal corruption of his Nature, would break out into every sin:
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I ende this point with appealing to the testimonie of the consciences of all men, and especiallie of the best and holyest men, of whom I would aske this question:
I end this point with appealing to the testimony of the Consciences of all men, and especially of the best and Holiest men, of whom I would ask this question:
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whether they finde not in their natures an inclination, euen to the fowlest sinnes in the worlde;
whither they find not in their nature's an inclination, even to the Foulest Sins in the world;
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if shame, or feare, or else the grace of God restrained them not? so that the best men doe know well enough, what adooe they haue with their corrupt natures, to keep them within the compasse of obedience.
if shame, or Fear, or Else the grace of God restrained them not? so that the best men do know well enough, what adooe they have with their corrupt nature's, to keep them within the compass of Obedience.
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Nay, I yet adde further, the nature of men, & of all men, is so corrupt,
Nay, I yet add further, the nature of men, & of all men, is so corrupt,
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since Adam: that euen the seede of the sinne against the holy Ghost, & a pronenesse to it, is in the nature of euery man (though not one man amongst manie thousandes doe commit that sin,) for seeing in that sinne there is a heape or Sea of all sinnes gathered together, he therefore that hath in his nature the seede of all sinnes, hath also the seede of it.
since Adam: that even the seed of the sin against the holy Ghost, & a proneness to it, is in the nature of every man (though not one man among many thousandes do commit that since,) for seeing in that sin there is a heap or Sea of all Sins gathered together, he Therefore that hath in his nature the seed of all Sins, hath also the seed of it.
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And againe, seeing that all euills tendes to a perfection, as well as Grace doeth;
And again, seeing that all evils tends to a perfection, as well as Grace doth;
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what reason therefore is there, but wee may safely thinke, that the Diuell would hale euery one to that height of sinne,
what reason Therefore is there, but we may safely think, that the devil would hale every one to that height of sin,
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if it were not that the powerfull hande of God preuented him, who will neyther suffer wicked men,
if it were not that the powerful hand of God prevented him, who will neither suffer wicked men,
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nor the Diuell himselfe to bee so wicked as they coulde, and would be. The vse of this second rule, is notable.
nor the devil himself to be so wicked as they could, and would be. The use of this second Rule, is notable.
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For in this searching of our selues, it sheweth vs what wee are, without all colour or deceit,
For in this searching of our selves, it shows us what we Are, without all colour or deceit,
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and fully discouers vnto vs, the vglines of our natures:
and Fully discovers unto us, the ugliness of our nature's:
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& it may teach vs all how to think and esteeme of our selues, when we heare of Caines vnnaturall murther, Pharaohs vnnaturall crueltie, the Sodomites vnnatural lust, Achitophels diuellish pollicie, Senacharibs horrible blasphemie, Iudas monstrous treason, Iulians fearefull Apostasie.
& it may teach us all how to think and esteem of our selves, when we hear of Caines unnatural murder, Pharaohs unnatural cruelty, the Sodomites unnatural lust, Achitophels devilish policy, Senacharibs horrible blasphemy, Iudas monstrous treason, Julians fearful Apostasy.
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When wee heare of the fearefull murthers, treasons, periuries, sinnes against nature, blasphemies, Apostasies, witchcrafts, crafts,
When we hear of the fearful murders, treasons, perjuries, Sins against nature, Blasphemies, Apostasies, witchcrafts, crafts,
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and other the horrible sinnes of the worlde: let vs then returne into our selues, and looke homewardes, euen into our owne heartes,
and other the horrible Sins of the world: let us then return into our selves, and look homewards, even into our own hearts,
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and confesse euerie one that these should haue beene euen thy sinnes also, if Gods grace had not preuented thee.
and confess every one that these should have been even thy Sins also, if God's grace had not prevented thee.
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This will humble thee, and make thee thinke vilely and basely of thy selfe, and so consequently bring thee to repentance and true amendement:
This will humble thee, and make thee think vilely and basely of thy self, and so consequently bring thee to Repentance and true amendment:
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and the verie reason, why men repent not, nor amend their wayes, is because they are Pharisies by nature,
and the very reason, why men Repent not, nor amend their ways, is Because they Are Pharisees by nature,
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and thinke highly of themselues, and of their owne natures, and their naturall inclinations: this will be a harshe & a strāge doctrine to them;
and think highly of themselves, and of their own nature's, and their natural inclinations: this will be a harsh & a strange Doctrine to them;
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Oh, they haue excellent narures, and they canot endure such, & such sinnes, and they thanke God, they are not as ill as others:
O, they have excellent narures, and they canot endure such, & such Sins, and they thank God, they Are not as ill as Others:
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but let all such men knowe, they must cease magnifying nature, & learne to magnifie Gods grace:
but let all such men know, they must cease magnifying nature, & Learn to magnify God's grace:
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Let them knowe, that nature in them, is in the roote, as much corrupt, as in the worst man in the world,
Let them know, that nature in them, is in the root, as much corrupt, as in the worst man in the world,
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and euerie mans heart is a bottomlesse fountaine of all sinne;
and every men heart is a bottomless fountain of all sin;
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therefore praise not thy nature, but Gods grace and mercie, in giuing thee so good a nature;
Therefore praise not thy nature, but God's grace and mercy, in giving thee so good a nature;
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or rather, so well restraining, and rectifying thy nature;
or rather, so well restraining, and rectifying thy nature;
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& stay not there, but desire of the Lord, that as hee hath giuen thee a better tempered nature, then to other men:
& stay not there, but desire of the Lord, that as he hath given thee a better tempered nature, then to other men:
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so also hee woulde bestowe on thee his espeiiall and sauing grace:
so also he would bestow on thee his espeiiall and Saving grace:
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and as hee hath kept thee from the fearefull sinnes of others (thou beeing as ill naturally as they) so he would also leade thee into the way of saluation, which else the best nature in the worlde can neuer attaine vnto.
and as he hath kept thee from the fearful Sins of Others (thou being as ill naturally as they) so he would also lead thee into the Way of salvation, which Else the best nature in the world can never attain unto.
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The third rule to be knowne and practised of him, who will truely searche himselfe, is, that euerie man borne of Adam, is by nature the children of wrath, and Gods enemie:
The third Rule to be known and practised of him, who will truly search himself, is, that every man born of Adam, is by nature the children of wrath, and God's enemy:
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this is true of all without exception;
this is true of all without exception;
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high or lowe, rich or poore, Noble or simple, borne in the visible church, or without.
high or low, rich or poor, Noble or simple, born in the visible Church, or without.
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And further, by beeing enemie of God, hee is therefore borne subiect to hell, to damnation, and to all other curses:
And further, by being enemy of God, he is Therefore born Subject to hell, to damnation, and to all other curses:
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so that looke as a Traitor conuicted, stands thereby in his Princes high displeasure, and is sure of death without speciall pardon;
so that look as a Traitor convicted, Stands thereby in his Princes high displeasure, and is sure of death without special pardon;
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so standes euerie man when hee is borne, conuicted of high treason against God, in his high disfauour;
so Stands every man when he is born, convicted of high treason against God, in his high disfavour;
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and is in danger of Hell, which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe;
and is in danger of Hell, which is the fulfilling of the wrath of God. Thus David Confesses of himself;
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I was borne in iniquitie, and in sinne hath my mother conceiued mee: If in sinne, then in Gods wrath, and vnder the daunger of damnation.I was born in iniquity, and in sin hath my mother conceived me: If in sin, then in God's wrath, and under the danger of damnation.
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If anie aske, howe, or why this is so? I answere, the trueth, as also the equitie of this third rule dependeth on the two former:
If any ask, how, or why this is so? I answer, the truth, as also the equity of this third Rule dependeth on the two former:
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for, because euery man is borne guiltie of Adams great sinne, and also tainted originally with al corruption,
for, Because every man is born guilty of Adams great sin, and also tainted originally with all corruption,
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and a pronenesse of all sinne:
and a proneness of all sin:
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therefore it followeth in equitie and iustice, that euery man is borne vnder the wrath and curse of God.
Therefore it follows in equity and Justice, that every man is born under the wrath and curse of God.
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This point is a plaine and euident trueth:
This point is a plain and evident truth:
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yet men in the world thinke not so, and it is the cause, why men repent not of their sinnes:
yet men in the world think not so, and it is the cause, why men Repent not of their Sins:
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for most men thinke that by nature, they are in Gods fauour; and therefore they neede not so sue for it in humiliation & repentance;
for most men think that by nature, they Are in God's favour; and Therefore they need not so sue for it in humiliation & Repentance;
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but only liue ciuillie, and do no open wrong, and all is well: whereas (alas) there is no condemned traitour, more out of his Princes fauour,
but only live civilly, and do no open wrong, and all is well: whereas (alas) there is no condemned traitor, more out of his Princes favour,
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nor more sure of death without a pardon, then all wee are out of Gods fauour,
nor more sure of death without a pardon, then all we Are out of God's favour,
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and sure of damnation, vnlesse wee procure Gods fauour againe, by Faith and Repentance. For the better opening of this third rule, and the manifesting of the Truth:
and sure of damnation, unless we procure God's favour again, by Faith and Repentance. For the better opening of this third Rule, and the manifesting of the Truth:
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let vs knowe further, that the curse of God, vnder the which wee all are borne, is three-fold.
let us know further, that the curse of God, under the which we all Are born, is threefold.
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The first, is a bondage vnder Sathan: It is a certaine truth, that euerie man as hee is borne of his Parents,
The First, is a bondage under Sathan: It is a certain truth, that every man as he is born of his Parents,
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and till he repent, is a slaue of Sathan: man or woman, high or lowe, Sathan is his Lord and Maister.
and till he Repent, is a slave of Sathan: man or woman, high or low, Sathan is his Lord and Master.
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Hee sits as Iudge in his heart;
He sits as Judge in his heart;
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and in his sense Sathan is the king of the natiōs, and god of the world.
and in his sense Sathan is the King of the Nations, and god of the world.
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Men wil in words defie Sathan, and not name him without defiance: and spit at him;
Men will in words defy Sathan, and not name him without defiance: and spit At him;
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and yet (alas) hee is in their heartes: they spitte him out of their mouthes, but hee is lower;
and yet (alas) he is in their hearts: they spit him out of their mouths, but he is lower;
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they should also spit him out of their heartes, and that is true defiance indeede:
they should also spit him out of their hearts, and that is true defiance indeed:
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for alas, he lodgeth in thy heart, and there hee maketh his Throne, and reignes vntil the spirit of regeneration dispossesse him:
for alas, he lodgeth in thy heart, and there he makes his Throne, and reigns until the Spirit of regeneration dispossess him:
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and till then, no seruant is subiect to his maister, no slaue to his Lorde, as is the heart of man by nature vnto Sathan, the Prince of darkenesse.
and till then, no servant is Subject to his master, no slave to his Lord, as is the heart of man by nature unto Sathan, the Prince of darkness.
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Nay, our bondage, is more fearefull, then the slauerie of anie poore Christian, in the Spaniards, or in the Turkes Gallies:
Nay, our bondage, is more fearful, then the slavery of any poor Christian, in the Spanish, or in the Turkes Galleys:
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for their bodies are but in bondage, and at commaund, and vnder punishment, but our best part, our heart, our conscience, our soule it selfe is captiuated vnto him,
for their bodies Are but in bondage, and At command, and under punishment, but our best part, our heart, our conscience, our soul it self is captivated unto him,
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and vnder his commaunde, who is the king of crueltie, and confusion, and lord of hell, whose commandements are iniustice, whose seruice is sinne, and whose hyre is damnation.
and under his command, who is the King of cruelty, and confusion, and lord of hell, whose Commandments Are injustice, whose service is sin, and whose hire is damnation.
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The second part of the curse of the first death, or the death of the bodie:
The second part of the curse of the First death, or the death of the body:
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that is, a separation of the soule and bodie asunder for a time, namely, til the last iudgemēt.
that is, a separation of the soul and body asunder for a time, namely, till the last judgement.
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This death is duely and iustly the punishment of anie one, or the least sinne:
This death is duly and justly the punishment of any one, or the least sin:
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therefore, howe due and iust a punishment, vppon that horrible heape of sinfulnesse, which is in euery mans nature? and it is a most terrible curse.
Therefore, how due and just a punishment, upon that horrible heap of sinfulness, which is in every men nature? and it is a most terrible curse.
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For it is the very gate of hell, and the downefall of damnation vnto all men,
For it is the very gate of hell, and the downfall of damnation unto all men,
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but such as by faith and repentance doe get their death sanctified by the death of Christ:
but such as by faith and Repentance do get their death sanctified by the death of christ:
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vnto such men indeed it is no curse, but a gratious and glorious blessing, for it is altered by Christ his death.
unto such men indeed it is no curse, but a gracious and glorious blessing, for it is altered by christ his death.
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But vnto all men by nature, and which repent not, it is the heauie curse of Gods wrath,
But unto all men by nature, and which Repent not, it is the heavy curse of God's wrath,
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and the verie downe-fall into the gulfe of hell.
and the very downfall into the gulf of hell.
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The third part of the curse vnder which euerie man is borne, is, the second death: the death of soule and bodie;
The third part of the curse under which every man is born, is, the second death: the death of soul and body;
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which is the eternall want of Gods presence, and the accomplishment of his wrath: and an apprehension and feeling of that wrath, seazing on bodie, soule, and conscience.
which is the Eternal want of God's presence, and the accomplishment of his wrath: and an apprehension and feeling of that wrath, seizing on body, soul, and conscience.
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The first curse was a spirituall death; the death of the soule. The second, a temporall death, the death of the bodie.
The First curse was a spiritual death; the death of the soul. The second, a temporal death, the death of the body.
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The third, is an eternall death, a death both of soule and bodie together; and for euer.
The third, is an Eternal death, a death both of soul and body together; and for ever.
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This eternall death is the curse of all curses, the miserie of all miseries, and torment of all tormentes: and I shewe it thus.
This Eternal death is the curse of all curses, the misery of all misery's, and torment of all torments: and I show it thus.
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Often when thy toothe acheth, and sometime when thy headacheth, or in the paine of the stone or collicke, thou wouldest giue all that thou hast in the worlde to bee eased of that paine:
Often when thy tooth acheth, and sometime when thy headacheth, or in the pain of the stone or colic, thou Wouldst give all that thou hast in the world to be eased of that pain:
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Nay, in the extreamitie of some fittes, manie will wish themselues euen out of the world:
Nay, in the extremity of Some fits, many will wish themselves even out of the world:
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Now, if the paine of one toothe, can so farre distemper minde and bodie, that it cannot bee releeued with all the pleasures of this life;
Now, if the pain of one tooth, can so Far distemper mind and body, that it cannot be relieved with all the pleasures of this life;
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Oh then, what a torment shall that bee, when not one kinde of paine, but the whole viole of GODS wrath shall bee powred, not on one member,
O then, what a torment shall that be, when not one kind of pain, but the Whole violent of GOD'S wrath shall be poured, not on one member,
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but on the whole soule, bodie, and conscience, and that not for a time, vnder hope of better:
but on the Whole soul, body, and conscience, and that not for a time, under hope of better:
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but eternallie without hope of release; and that not in this world, where there are comforts, helpes, and remedies:
but eternally without hope of release; and that not in this world, where there Are comforts, helps, and remedies:
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but in that vglie and darksome place of torrments: and that not amongst liuing men, which might mittigate thy paine, or else bemone thee, and bewaile it with thee:
but in that ugly and darksome place of torrments: and that not among living men, which might mitigate thy pain, or Else bemoan thee, and bewail it with thee:
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but with the diuells, & dāned spirits, which will now laugh at thy destruction, and solace themselues in this thy miserie,
but with the Devils, & damned spirits, which will now laugh At thy destruction, and solace themselves in this thy misery,
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and will reioyce, as thou diddest serue them in earth, so now in hell, to bee thy tormenters.
and will rejoice, as thou didst serve them in earth, so now in hell, to be thy tormenters.
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It may bee therefore (by the way) a good warning and wisedome to vs all,
It may be Therefore (by the Way) a good warning and Wisdom to us all,
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when wee feele the extremitie of some bodilie paine, to consider with our selues, and say;
when we feel the extremity of Some bodily pain, to Consider with our selves, and say;
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Oh then, what shall bee my miserie and torment, if I repent not? when not one member,
O then, what shall be my misery and torment, if I Repent not? when not one member,
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but soule, bodie, and conscience, shall bee racked and tormented in the feeling and apprehension of the anger of the Lorde of Hostes.
but soul, body, and conscience, shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hosts.
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In these three points stands that curse and wrath of God, vnder which euerie man is borne.
In these three points Stands that curse and wrath of God, under which every man is born.
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And these doe answere to the three degrees of sinne, which are in vs:
And these do answer to the three Degrees of sin, which Are in us:
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for as the two first rules taught vs, there is in euery man by nature, till hee repent, a threefolde guiltinesse.
for as the two First rules taught us, there is in every man by nature, till he Repent, a threefold guiltiness.
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First, a guiltinesse of Adams sinne. Secondly, the taint of originall & vniuersall corruption. Thirdly, a pollution by manie outragious actuall sinnes.
First, a guiltiness of Adams sin. Secondly, the taint of original & universal corruption. Thirdly, a pollution by many outrageous actual Sins.
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In the first of these euerie man is equallie guiltie. In the second, euerie man is equallie corrupt.
In the First of these every man is equally guilty. In the second, every man is equally corrupt.
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But in the third, euerie one keepes that compasse, within which the Lorde will keepe them by his limiting power.
But in the third, every one keeps that compass, within which the Lord will keep them by his limiting power.
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Now as in our guiltinesse of Adams sinne, sinne hath his beginning: in original sinne, his continuance:
Now as in our guiltiness of Adams sin, sin hath his beginning: in original sin, his Continuance:
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in actuall sinne, his perfect on:
in actual sin, his perfect on:
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So answerable herevnto, the wrath of God (which alwayes standeth opposite to sinne) is begunne in leauing vs by nature to the slauerie of Sathan, is continued by death, and is accomplished in damnation.
So answerable hereunto, the wrath of God (which always Stands opposite to sin) is begun in leaving us by nature to the slavery of Sathan, is continued by death, and is accomplished in damnation.
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And nowe these three rules, I commend to the carefull and Christian consideration of you all:
And now these three rules, I commend to the careful and Christian consideration of you all:
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certifying you from God, that as you can neuer bee saued, vnlesse you repent:
certifying you from God, that as you can never be saved, unless you Repent:
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nor repent, vnlesse you searche your selues, (as heere the Prophet biddeth.) So, that you can neuer search your selues aright, till you be perswaded,
nor Repent, unless you search your selves, (as Here the Prophet bids.) So, that you can never search your selves aright, till you be persuaded,
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and resolued of these three rules, & of the truth of them all, euen in your hearts and consciences: Namely;
and resolved of these three rules, & of the truth of them all, even in your hearts and Consciences: Namely;
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First, that thou art guiltie of Adams sinne. Secōdly, that thou art prone by nature to all euil in the world.
First, that thou art guilty of Adams sin. Secōdly, that thou art prove by nature to all evil in the world.
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Thirdly, that for these thou art subiect to the wrath of God, and to all the curses of his wrath:
Thirdly, that for these thou art Subject to the wrath of God, and to all the curses of his wrath:
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but when thou art in heart & conscience resolued, that these are true;
but when thou art in heart & conscience resolved, that these Are true;
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then thou art a fit scholler, for this Lesson of the Prophet, Search thy selfe. For when thou goest,
then thou art a fit scholar, for this lesson of the Prophet, Search thy self. For when thou goest,
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thus prepared vnto this Search, and esteemest of thy selfe, as the three Rules haue described thee:
thus prepared unto this Search, and esteemest of thy self, as the three Rules have described thee:
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then if thou Search into thy selfe, thou wilt finde thy selfe, and thy estate to bee such,
then if thou Search into thy self, thou wilt find thy self, and thy estate to be such,
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as will cause thee to repent, returne and take a newe course:
as will cause thee to Repent, return and take a new course:
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therefore what the Prophet saide to those Iewes, I say vnto you also, My brethren of this Realme of England, who are now heere gathered together, out of so manie countryes, and quarters of this Realme:
Therefore what the Prophet said to those Iewes, I say unto you also, My brothers of this Realm of England, who Are now Here gathered together, out of so many countries, and quarters of this Realm:
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yea, in the name of the same God, I cry vnto you; Search. O Search your selues:
yea, in the name of the same God, I cry unto you; Search. O Search your selves:
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and thinke it not a matter indifferent to doe, or not to doe it? but knowe it, that God commands you,
and think it not a matter indifferent to do, or not to do it? but know it, that God commands you,
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as euer you wil come to saluation:
as ever you will come to salvation:
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Search your selues. And the rather, because by these three Rules you see howe much chaffe of corruption is in your nature,Search your selves. And the rather, Because by these three Rules you see how much chaff of corruption is in your nature,
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and what neede therefore it hath to be searched into, and fanned by Repentance. Bee well assured thou man, whatsoeuer thou art:
and what need Therefore it hath to be searched into, and fanned by Repentance. Bee well assured thou man, whatsoever thou art:
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there is so much chaffe in thee, that if thou search not, and fanne it not out, thou wilt prooue nothing but Chaffe at the last day,
there is so much chaff in thee, that if thou search not, and fan it not out, thou wilt prove nothing but Chaff At the last day,
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and so be blowne away with the winde of Gods iustice into Hell. Take holde therfore of this exhortation, and deferre it not.
and so be blown away with the wind of God's Justice into Hell. Take hold Therefore of this exhortation, and defer it not.
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Thou wilt not suffer thy Wheate to lye too long in the chaffe, for feare of hurting it:
Thou wilt not suffer thy Wheat to lie too long in the chaff, for Fear of hurting it:
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Is it then safe to suffer the Chaffe of thy sinnes and corruptions to lye cankering and rotting in thy heart? Be sure that that little portion of grace, which thou attainest vnto, by liuing in the Church,
Is it then safe to suffer the Chaff of thy Sins and corruptions to lie cankering and rotting in thy heart? Be sure that that little portion of grace, which thou attainest unto, by living in the Church,
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and vnder the ministery of the word of God, will bee putryfied, and cleane corrupted with the Chaffe of thy sinnes:
and under the Ministry of the word of God, will be putryfied, and clean corrupted with the Chaff of thy Sins:
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therefore againe, and againe, I exhorte you to make conscience of this dutie:
Therefore again, and again, I exhort you to make conscience of this duty:
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Search into your selues, fanne out this chaffe, this presumption of ours, and high esteeming of our owne nature,
Search into your selves, fan out this chaff, this presumption of ours, and high esteeming of our own nature,
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and conceites of Gods fauour before we haue it:
and conceits of God's favour before we have it:
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that so this Chaffe beeing blowne away, the Lord may then bestowe vpon vs soundnesse of grace,
that so this Chaff being blown away, the Lord may then bestow upon us soundness of grace,
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and the foundation of all goodnesse, which is a holy and humbled heart.
and the Foundation of all Goodness, which is a holy and humbled heart.
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Saluation is such a building, as the foundation thereof had neede to bee sure and strong:Salvation is such a building, as the Foundation thereof had need to be sure and strong:
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Ignorance, blindenesse, and presumption, are not sufficient foundations for such a building:
Ignorance, blindness, and presumption, Are not sufficient foundations for such a building:
n1, n1, cc n1, vbr xx j n2 p-acp d dt n1:
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therefore as no man wil build a strong house vpon anie earth, but hee will first search it,
Therefore as no man will built a strong house upon any earth, but he will First search it,
av c-acp dx n1 vmb vvi dt j n1 p-acp d n1, cc-acp pns31 vmb ord vvi pn31,
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least it prooue sandie, and so ouerthrowe all:
lest it prove sandy, and so overthrown all:
cs pn31 vvb j, cc av vvi d:
(5) part (DIV2)
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So a wise Christian will not build his saluation, vpon fancies and conceits, and naturall presumptions:
So a wise Christian will not built his salvation, upon fancies and conceits, and natural presumptions:
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but will Search, and looke into his heart:
but will Search, and look into his heart:
cc-acp vmb vvi, cc vvb p-acp po31 n1:
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and finding these to be sandie, and rotten, and therefore too weake for the foundation of so glorious a building, will refuse them all,
and finding these to be sandy, and rotten, and Therefore too weak for the Foundation of so glorious a building, will refuse them all,
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(5) part (DIV2)
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and labour to furnish his heart with such sounde grace, as wherevpon hee may trust so weightie a worke,
and labour to furnish his heart with such sound grace, as whereupon he may trust so weighty a work,
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as is the saluation of his soule. Againe, if thou wilt stande in the day of triall, then search thy heart betime,
as is the salvation of his soul. Again, if thou wilt stand in the day of trial, then search thy heart betime,
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(5) part (DIV2)
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and discerne betwixt chaffe and wheate: thou seest, that chaffe flyeth away before the winde; but good corne indures the Fanne, and the furie of the winde:
and discern betwixt chaff and wheat: thou See, that chaff flies away before the wind; but good corn endures the Fan, and the fury of the wind:
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so in the day of triall, temptation, sickenesse, or open persecution, the chaffe of naturall presumption,
so in the day of trial, temptation, sickness, or open persecution, the chaff of natural presumption,
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and outward formalitie in Religion, will flye away:
and outward formality in Religion, will fly away:
cc j n1 p-acp n1, vmb vvi av:
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and it must be the penitent, humbled, and beleeuing heart, which must then abide it out,
and it must be the penitent, humbled, and believing heart, which must then abide it out,
cc pn31 vmb vbi dt j-jn, vvn, cc vvg n1, r-crq vmb av vvi pn31 av,
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and endure the Fan of temptations and persecutions.
and endure the Fan of temptations and persecutions.
cc vvi dt vvb pp-f n2 cc n2.
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And to conclude, Let not the Diuell deceiue thee, in making thee imagine or hope to please God,
And to conclude, Let not the devil deceive thee, in making thee imagine or hope to please God,
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and yet to let thy corruptions lie vnseene, and thy sinnes vnsearched out, least thereby thou marre all:
and yet to let thy corruptions lie unseen, and thy Sins unsearched out, lest thereby thou mar all:
cc av pc-acp vvi po21 n2 vvb j, cc po21 n2 j av, cs av pns21 vvb d:
(5) part (DIV2)
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for thou vsest not to laye vp wheate in thy garners, vntill it be purged from the chaffe:
for thou usest not to say up wheat in thy garners, until it be purged from the chaff:
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so thinke not to store vp anie sauing knoweledge, or anie other grace of God in thy heart,
so think not to store up any Saving knowledge, or any other grace of God in thy heart,
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vntill the Chaffe of vanitie bee first blowne away, that so, the holie graces of God may be laid vp in the garners of thy soule.
until the Chaff of vanity be First blown away, that so, the holy graces of God may be laid up in the garners of thy soul.
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And therefore questionlesse, (to speake one worde to touche our common professors, in the verie sore of their soules) all knowledge that is stored vp in these vnpure and vnsearched hearts:
And Therefore questionless, (to speak one word to touch our Common professors, in the very soar of their Souls) all knowledge that is stored up in these unpure and unsearched hearts:
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(5) part (DIV2)
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is euen as wheate layd vp in the chaffe, which is, (a thousand to one) sure to bee eaten vp by the chaffe,
is even as wheat laid up in the chaff, which is, (a thousand to one) sure to be eaten up by the chaff,
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(5) part (DIV2)
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so that, when the winnowing time of triall and persecution comes:
so that, when the winnowing time of trial and persecution comes:
av cst, c-crq dt j-vvg n1 pp-f n1 cc n1 vvz:
(5) part (DIV2)
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I feare, that such men will (for all their knowledge) shrinke aside, and betraye the Trueth:
I Fear, that such men will (for all their knowledge) shrink aside, and betray the Truth:
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(5) part (DIV2)
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their knowledge then prouing no better then chaffe, because it was layde vp in an vnholie heart.
their knowledge then proving no better then chaff, Because it was laid up in an unholy heart.
po32 n1 av vvg av-dx av-jc cs n1, c-acp pn31 vbds vvn a-acp p-acp dt j n1.
(5) part (DIV2)
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If therefore thou wouldest stande and endure, when Poperie, or persecution, or temptations come, if thou wouldest abide the furie of the fanne of temptations:
If Therefore thou Wouldst stand and endure, when Popery, or persecution, or temptations come, if thou Wouldst abide the fury of the fan of temptations:
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(5) part (DIV2)
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nowe then exercise thy heart with the fanne of Gods lawe, Search and ransacke it, purge out the chaffe of corruption, and store vp knowledge in an holie heart,
now then exercise thy heart with the fan of God's law, Search and ransack it, purge out the chaff of corruption, and store up knowledge in an holy heart,
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(5) part (DIV2)
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and a good conscience, and that will abide the violence of all temptations:
and a good conscience, and that will abide the violence of all temptations:
cc dt j n1, cc cst vmb vvi dt n1 pp-f d n2:
(5) part (DIV2)
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yea, when God suffers the Diuell to doe with vs, as hee did with Peter, to winnowe vs like wheate, to sifte and trie vs,
yea, when God suffers the devil to do with us, as he did with Peter, to winnow us like wheat, to sifte and try us,
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(5) part (DIV2)
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as he did Iob, with the furious winde of all his malice:
as he did Job, with the furious wind of all his malice:
c-acp pns31 vdd np1, p-acp dt j n1 pp-f d po31 n1:
(5) part (DIV2)
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then knowledge will prooue Wheate, that will abide the winde, and gold that will abide the fire:
then knowledge will prove Wheat, that will abide the wind, and gold that will abide the fire:
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(5) part (DIV2)
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thus glorious will it bee in the ende, if wee followe this holie Prophets counsell, and Search our hearts.
thus glorious will it be in the end, if we follow this holy prophets counsel, and Search our hearts.
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(5) part (DIV2)
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¶ And thus much for the first pointe (namely) the dutie of searching heere commaunded, in which we haue stayed the longer, because it is the foundation of all the rest:
¶ And thus much for the First point (namely) the duty of searching Here commanded, in which we have stayed the longer, Because it is the Foundation of all the rest:
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(5) part (DIV2)
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and this beeing well layde, the whole building will goe vp the faster.
and this being well laid, the Whole building will go up the faster.
cc d vbg av vvn, dt j-jn n1 vmb vvi a-acp dt jc.
(5) part (DIV2)
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Now wee come to the second generall point here laid downe: that is, whom must wee Search? the Prophet answereth:
Now we come to the second general point Here laid down: that is, whom must we Search? the Prophet Answers:
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(6) part (DIV2)
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your selues, not other men, but your selues.your selves, not other men, but your selves.
po22 n2, xx j-jn n2, cc-acp po22 n2.
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This search so vrged and inforced by the Prophet, must not bee of other mens hearts & liues, but of our owne:
This search so urged and enforced by the Prophet, must not be of other men's hearts & lives, but of our own:
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(6) part (DIV2)
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our owne are our charge, and not other mens: and therein is the saying true, which else is most false:
our own Are our charge, and not other men's: and therein is the saying true, which Else is most false:
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Euery man for himselfe: for as euerie soule must bee saued by it selfe, so must it beleeue, repent, and search it selfe.Every man for himself: for as every soul must be saved by it self, so must it believe, Repent, and search it self.
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(6) part (DIV2)
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The dutie therefore here commaunded, is for euerie man that woulde haue his soule to be saued, to search it,
The duty Therefore Here commanded, is for every man that would have his soul to be saved, to search it,
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(6) part (DIV2)
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and reforme it, & leaue others to be searched by themselues.
and reform it, & leave Others to be searched by themselves.
cc vvi pn31, cc vvi n2-jn pc-acp vbi vvn p-acp px32.
(6) part (DIV2)
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Here the holy Ghost meets with the common corruption of this world, (and that is) that men are Eagle eyed, to see into the liues of other men,
Here the holy Ghost meets with the Common corruption of this world, (and that is) that men Are Eagl eyed, to see into the lives of other men,
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(6) part (DIV2)
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but to looke into their owne heartes, and liues, they are blinder then Moles: they can see moates in other mens liues, but discerne not beames in their owne:
but to look into their own hearts, and lives, they Are blinder then Moles: they can see moats in other men's lives, but discern not beams in their own:
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(6) part (DIV2)
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whereby it comes to passe, that they stumble and fall fowlie: for the eyes of most men are set vpon others, and not vppon themselues:
whereby it comes to pass, that they Stumble and fallen foully: for the eyes of most men Are Set upon Others, and not upon themselves:
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(6) part (DIV2)
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and therevpon it is, that an euill man, seeing oother men, and not himselfe: thinkes best of himselfe, and worst of other men:
and thereupon it is, that an evil man, seeing other men, and not himself: thinks best of himself, and worst of other men:
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(6) part (DIV2)
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but contrariwise, a good man seeing himselfe, and not other men, thinkes worst of himselfe, and better of other men:
but contrariwise, a good man seeing himself, and not other men, thinks worst of himself, and better of other men:
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(6) part (DIV2)
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an euill man lookes outward, and iudgeth other men: but a good man lookes homeward and iudgeth himselfe:
an evil man looks outward, and Judgeth other men: but a good man looks homeward and Judgeth himself:
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(6) part (DIV2)
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and in iudging, condemnes himselfe, farre aboue other men:
and in judging, condemns himself, Far above other men:
cc p-acp vvg, vvz px31, av-j p-acp j-jn n2:
(6) part (DIV2)
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and that because by searching into his owne heart and waies, he knowes that by himselfe, which he knowes not by any man in the world besides.
and that Because by searching into his own heart and ways, he knows that by himself, which he knows not by any man in the world beside.
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(6) part (DIV2)
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So then wee must search, not other mē, but our selues: our owne hearts & our owne liues are our charge, and burthen:
So then we must search, not other men, but our selves: our own hearts & our own lives Are our charge, and burden:
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(6) part (DIV2)
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the liues of other men concerne vs not, being priuate men, further then either to follow them being good,
the lives of other men concern us not, being private men, further then either to follow them being good,
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(6) part (DIV2)
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or take heede of them being euill:
or take heed of them being evil:
cc vvb n1 pp-f pno32 vbg j-jn:
(6) part (DIV2)
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but to search, or be inquisitiue into them, is no dutie commaunded vs, but rather a foule and a base vice forbidden of God.
but to search, or be inquisitive into them, is no duty commanded us, but rather a foul and a base vice forbidden of God.
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(6) part (DIV2)
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Indeede Magistrates in their people, Pastours in their congregations, and housholders in their families are to search:
Indeed Magistrates in their people, Pastors in their congregations, and householders in their families Are to search:
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(6) part (DIV2)
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but they can search onely for criminall causes, to open actuall sinnes:
but they can search only for criminal Causes, to open actual Sins:
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(6) part (DIV2)
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but this searching must be of our hearts, which no man can search, but our selues onely.
but this searching must be of our hearts, which no man can search, but our selves only.
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(6) part (DIV2)
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Fewe men haue a calling to enquire into other mens liues, but euery man hath a calling to search into himselfe:
Few men have a calling to inquire into other men's lives, but every man hath a calling to search into himself:
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(6) part (DIV2)
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but (alas) men doe farre otherwise, they suffer themselues to rotte in their owne sinnes,
but (alas) men do Far otherwise, they suffer themselves to rotten in their own Sins,
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(6) part (DIV2)
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and erect an Inquisition ouer other mens liues, and it is to be seene in daily experience, that those men, who are the great Searchers and pryers into other men, are the neglecters and forgetters of themselues.
and erect an Inquisition over other men's lives, and it is to be seen in daily experience, that those men, who Are the great Searchers and pryers into other men, Are the neglecters and forgetters of themselves.
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(6) part (DIV2)
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And contrariwise, they who doe narrowly Search themselues and their owne wayes, and looke into the corners of their owne hearts, doe finde so much worke to doe with themselues, that they little busie themselues, wi•h other men.
And contrariwise, they who do narrowly Search themselves and their own ways, and look into the corners of their own hearts, do find so much work to do with themselves, that they little busy themselves, wi•h other men.
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(6) part (DIV2)
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And thus much may suffice for that point.
And thus much may suffice for that point.
cc av d vmb vvi p-acp d n1.
(6) part (DIV2)
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It followeth. O Nation not worthy to be beloued. The third point:
It follows. Oh nation not worthy to be Beloved. The third point:
pn31 vvz. uh n1 xx j pc-acp vbi vvn. dt ord n1:
(7) part (DIV2)
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Who must search? the Iewes, who are here termed a Nation, not worthy to be beloued:Who must search? the Iewes, who Are Here termed a nation, not worthy to be Beloved:
r-crq vmb vvi? dt np2, r-crq vbr av vvn dt n1, xx j pc-acp vbi vvn:
(7) part (DIV2)
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and yet for all that, they are bid to search themselues, that so vpon their repentance, they might be beloued.
and yet for all that, they Are bid to search themselves, that so upon their Repentance, they might be Beloved.
cc av p-acp d d, pns32 vbr vvn pc-acp vvi px32, cst av p-acp po32 n1, pns32 vmd vbi vvn.
(7) part (DIV2)
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Where, we may see the vnspeakable loue of God, and his wonderfull mercy, offering grace vnto such men,
Where, we may see the unspeakable love of God, and his wonderful mercy, offering grace unto such men,
q-crq, pns12 vmb vvi dt j n1 pp-f np1, cc po31 j n1, vvg n1 p-acp d n2,
(7) part (DIV2)
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as are altogether vnworthy of it.
as Are altogether unworthy of it.
c-acp vbr av j pp-f pn31.
(7) part (DIV2)
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Gods children are by nature like other men, and God findes nothing in them, why to respect them aboue other:
God's children Are by nature like other men, and God finds nothing in them, why to respect them above other:
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(7) part (DIV2)
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but euen of his owne mercy, makes them worthy, who of themselues are not:
but even of his own mercy, makes them worthy, who of themselves Are not:
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(7) part (DIV2)
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therefore how worthy is that God, to haue all the loue of our harts, who loued vs,
Therefore how worthy is that God, to have all the love of our hearts, who loved us,
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when we were not worthy to be beloued.
when we were not worthy to be Beloved.
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But let vs examine more particularly, why God doth call the Iewes a Nation, not worthy to be beloued:
But let us examine more particularly, why God does call the Iewes a nation, not worthy to be Beloved:
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I answere, God had blessed them aboue other Nations:
I answer, God had blessed them above other nations:
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Hee gaue them his couenant of grace, & thereby made them his people, and committed to their trust, his holy word and Oracles:
He gave them his Covenant of grace, & thereby made them his people, and committed to their trust, his holy word and Oracles:
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but he delt not so with other Nations, neither had the heathen knowledge of his lawes. but he dealt not so with other nations, neither had the heathen knowledge of his laws.
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Besides all this, they hadde a better land then others about them, it flowed with Milke,
Beside all this, they had a better land then Others about them, it flowed with Milk,
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and Honie, (that is, with all commodities, and delights) and though their Countrie was but little,
and Honey, (that is, with all commodities, and delights) and though their Country was but little,
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yet themselues so populous, and so powerfull, that whilest they pleased God, no enemie durst set vpon then.
yet themselves so populous, and so powerful, that whilst they pleased God, no enemy durst Set upon then.
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Thus for soule and body, they were euery way a Nation, blessed of God, a people beloued of God aboue all others.
Thus for soul and body, they were every Way a nation, blessed of God, a people Beloved of God above all Others.
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Now, how did this people (thus beloued of their God,) requite this his loue, which they had no more deserued,
Now, how did this people (thus Beloved of their God,) requite this his love, which they had no more deserved,
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then any other Nation? Certainely, as they deserued it not afore they had it, so they requited it not when they had it:
then any other nation? Certainly, as they deserved it not afore they had it, so they requited it not when they had it:
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but requited this loue of God with sinne, with rebellion, and with disobedience.
but requited this love of God with sin, with rebellion, and with disobedience.
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They tempted him, they prouoked him to wrath, they presumed of his mercy, and proued a most stubborne & stifnecked people, a froward generation:
They tempted him, they provoked him to wrath, they presumed of his mercy, and proved a most stubborn & Stiffnecked people, a froward generation:
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Moses partly saw this in his owne experience, and better discerned it in the spirite of Prophesie:Moses partly saw this in his own experience, and better discerned it in the Spirit of Prophesy:
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and therefore, wondring at this their wickednes, he cried out; Do you thus requite the Lord:
and Therefore, wondering At this their wickedness, he cried out; Do you thus requite the Lord:
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O foolish people and vnwise? thus, that is, with sin, and disobedience, which is the onely meanes to displease the Lord,Oh foolish people and unwise? thus, that is, with since, and disobedience, which is the only means to displease the Lord,
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& to prouoke him to wrath:
& to provoke him to wrath:
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for this cause they are worthily called a foolish and vnkind people by Moses, and here, by the Prophet.
for this cause they Are worthily called a foolish and unkind people by Moses, and Here, by the Prophet.
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A Nation not worthy to be beloued: namely, for their vnthankefulnesse, and vnkindnes:A nation not worthy to be Beloved: namely, for their unthankfulness, and unkindness:
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which was such, as they not onely were slacke, and carelesse in performance of such duties as God required:
which was such, as they not only were slack, and careless in performance of such duties as God required:
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but euē multiplyed their sinnes, and committed those soule rebellions, which his soule hated. And amongst many, the Prophet here in this Chapter, noteth three of their great sinnes:
but even multiplied their Sins, and committed those soul rebellions, which his soul hated. And among many, the Prophet Here in this Chapter, notes three of their great Sins:
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for which they were a Nation not worthy to be beloued. Couetousnesse, Crueltie ▪ and Deceit:
for which they were a nation not worthy to be Beloved. Covetousness, Cruelty ▪ and Deceit:
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all which were the more hainous and intollerable, because they were the sinnes of their Princes, their rulers,
all which were the more heinous and intolerable, Because they were the Sins of their Princes, their Rulers,
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and their Priests, who should haue bin lights & examples to the rest.
and their Priests, who should have been lights & Examples to the rest.
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Now, although euery sinne in it selfe, is of that ill desert, as it is able to cast vs out of Gods fauour,
Now, although every sin in it self, is of that ill desert, as it is able to cast us out of God's favour,
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and depriue vs of his loue:
and deprive us of his love:
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yet, behold, here God complaines, not vppon a little cause, but for wonderfull, and exceeding vnthankfulnes, & vnkindnes in them:
yet, behold, Here God complains, not upon a little cause, but for wonderful, and exceeding unthankfulness, & unkindness in them:
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who of all other should haue loued the Lord. As a man cares not for hard vsage from him, whom he esteemes not:
who of all other should have loved the Lord. As a man Cares not for hard usage from him, whom he esteems not:
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but a little vnkindnesse dooth greatly greeue a man, from him who is loued and respected:
but a little unkindness doth greatly grieve a man, from him who is loved and respected:
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so is it with the Lord our God, hee loued not the Gentiles, as hee did the Iewes, neither was hee so bountifull vnto them:
so is it with the Lord our God, he loved not the Gentiles, as he did the Iewes, neither was he so bountiful unto them:
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and therefore, (as wee may see) though they liued alwayes in ignorance, and continued alwaies in disobedience; and Therefore, (as we may see) though they lived always in ignorance, and continued always in disobedience;
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yet, the Text saith, the time of that ignorance God regarded not: but when as the Iewes, his owne people, whom hee chose out of all people,
yet, the Text Says, the time of that ignorance God regarded not: but when as the Iewes, his own people, whom he chosen out of all people,
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and bestowed his loue vpon them, and made his Couenant of grace with them, when they became vnkind, vnthankfull, forgetfull, stubborne,
and bestowed his love upon them, and made his Covenant of grace with them, when they became unkind, unthankful, forgetful, stubborn,
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and rebellious, that caused the Lord euen to complaine of that indignitie, and to cry out by Moses, Doe ye thus requite the Lord, O foolish people and vnwise? And heereby the Prophet, O Nation not worthy to be beloued:
and rebellious, that caused the Lord even to complain of that indignity, and to cry out by Moses, Do you thus requite the Lord, Oh foolish people and unwise? And hereby the Prophet, Oh nation not worthy to be Beloved:
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and therefore there is no man, but if he be asked what hee thinkes of this Nation of the Iewes:
and Therefore there is no man, but if he be asked what he thinks of this nation of the Iewes:
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he will aunswere, that they are a most vile and wicked people, a froward generation,
he will answer, that they Are a most vile and wicked people, a froward generation,
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and that they are worthy to taste deepely of all Gods plagues, who so farre abused his loue and mercy.
and that they Are worthy to taste deeply of all God's plagues, who so Far abused his love and mercy.
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But what doth this belong to them alone? and is Israel a Nation not worthy to bee beloued? Nay, I may cry out with as good cause:
But what does this belong to them alone? and is Israel a nation not worthy to be Beloved? Nay, I may cry out with as good cause:
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O England, a Nation not worthy to be beloued: For, God hath beene as good a God to vs, as he was to them:
Oh England, a nation not worthy to be Beloved: For, God hath been as good a God to us, as he was to them:
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and wee haue beene as vnkind a people to him, as they were to him.
and we have been as unkind a people to him, as they were to him.
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But that I may be free from discrediting our natiō, & frō defiling my owne nest:
But that I may be free from discrediting our Nation, & from defiling my own nest:
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let vs prooue both these points, and laye them open to the viewe of the world.
let us prove both these points, and say them open to the view of the world.
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1. First therefore, the same mercies, and farre greater, haue beene powred and heaped vpon vs:
1. First Therefore, the same Mercies, and Far greater, have been poured and heaped upon us:
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hee hath called vs out of the dareknes: First, of Heathenisme, and then of Popery:
he hath called us out of the dareknes: First, of Heathenism, and then of Popery:
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his couenant of grace and saluation, he hath confirmed with vs, his treasures of his word and Sacraments, hee hath imparted to vs, his holy word neuer better preached,
his Covenant of grace and salvation, he hath confirmed with us, his treasures of his word and Sacraments, he hath imparted to us, his holy word never better preached,
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and the mysteries thereof neuer more plainly opened, since the time of the Apostles:
and the Mysteres thereof never more plainly opened, since the time of the Apostles:
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and as wee haue Religion, so wee haue it vnder a Religious Prince, whereby it comes to passe, that these blessings of saluation, we enioy not in secret, or by stealth:
and as we have Religion, so we have it under a Religious Prince, whereby it comes to pass, that these blessings of salvation, we enjoy not in secret, or by stealth:
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but we haue it coūtenanced by authority;
but we have it countenanced by Authority;
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so that religion is not barely allowed, but euen as it were euen thrust vpon men.
so that Religion is not barely allowed, but even as it were even thrust upon men.
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Besides all this, wee haue a land also that floweth with milke and hony, it is plentifull in all good things:
Beside all this, we have a land also that flows with milk and honey, it is plentiful in all good things:
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wee haue liberty & peace vnder a peaceable Prince, and the companions of peace, prosperitie, plenty, health, wealth, corne, wooll, golde, siluer, aboundance of all things, that may please the heart of man:
we have liberty & peace under a peaceable Prince, and the Sodales of peace, Prosperity, plenty, health, wealth, corn, wool, gold, silver, abundance of all things, that may please the heart of man:
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thus hath God deserued the loue of England.
thus hath God deserved the love of England.
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2. But now England, how hast thou requited this kindnesse of the Lord? certainely euen with a great measure of vnkindnesse:
2. But now England, how hast thou requited this kindness of the Lord? Certainly even with a great measure of unkindness:
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that is, with more and greater sinnes then euer Israel did:
that is, with more and greater Sins then ever Israel did:
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so that if Moses spake true of them, then may our Moses much more truly cry out against England, doest thou thus requite the Lord, thou foolish people? And if this prophet said thus of Israel for three sinnes,
so that if Moses spoke true of them, then may our Moses much more truly cry out against England, dost thou thus requite the Lord, thou foolish people? And if this Prophet said thus of Israel for three Sins,
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then may it be saide of England for three hundred sinnes (O England ) a Nation not worthy to bee beloued:
then may it be said of England for three hundred Sins (Oh England) a nation not worthy to be Beloved:
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for thou hast multiplied thy transgressions, aboue theirs of Israel; euen as though thou hadst resolued with thy self, the more Gods kindnes is heaped on thee, the more to multiply thy sinnes against him.
for thou hast multiplied thy transgressions, above theirs of Israel; even as though thou Hadst resolved with thy self, the more God's kindness is heaped on thee, the more to multiply thy Sins against him.
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For thou England, as thou hast requited the Lord with sins;
For thou England, as thou hast requited the Lord with Sins;
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so not with a fewe sinnes, or smal sinnes, or sinnes, which hardly could haue bene preuented:
so not with a few Sins, or small Sins, or Sins, which hardly could have be prevented:
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for that had beene a matter of some excuse, or not of so great complaint. But thy sins are many, and grieuous, and capitall.
for that had been a matter of Some excuse, or not of so great complaint. But thy Sins Are many, and grievous, and capital.
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And which is worst of all, wilfull and affected, euen as though God had deserued euill of vs:
And which is worst of all, wilful and affected, even as though God had deserved evil of us:
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and that therefore wee ought malitiously to requite him.
and that Therefore we ought maliciously to requite him.
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If any man make doubt of this, and therefore thinke I speake too hardly of our Church:
If any man make doubt of this, and Therefore think I speak too hardly of our Church:
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I will thē deale plainly and particularly, and rip vp the sores of our Nation, that so they may be healed to the bottome.
I will them deal plainly and particularly, and rip up the sores of our nation, that so they may be healed to the bottom.
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The common sinnes of England, wherewith the Lord is requited, are these.
The Common Sins of England, wherewith the Lord is requited, Are these.
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First, ignorance of Gods will and worship, (I speake not of that compelled ignorance in many corners of our land, which is to bee pittied because they want the means) but wilfull and affected ignorance.
First, ignorance of God's will and worship, (I speak not of that compelled ignorance in many corners of our land, which is to be pitied Because they want the means) but wilful and affected ignorance.
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Men are ignorant, euen because they will be ignorant. Meanes of knowledge were neuer so plentiful, and yet neuer more grosse ignorance:
Men Are ignorant, even Because they will be ignorant. Means of knowledge were never so plentiful, and yet never more gross ignorance:
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is not he wilfully blind, who will not open his eyes in the light? & can there bee any darknesse at noone day,
is not he wilfully blind, who will not open his eyes in the Light? & can there be any darkness At noon day,
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but it must bee wilfull? But our Nation is darke and blinde in the Sunne-shine of the Gospell,
but it must be wilful? But our nation is dark and blind in the Sunshine of the Gospel,
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and grosly ignorant, when the Gospell beats their eares, and light shines round about them:
and grossly ignorant, when the Gospel beats their ears, and Light shines round about them:
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so, as if they closed not their eyes, and stopped not their eares, they coulde not but both heare and see:
so, as if they closed not their eyes, and stopped not their ears, they could not but both hear and see:
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who woulde look for ignorance after thirty fiue yeares preaching? and yet, many are as ignorant,
who would look for ignorance After thirty fiue Years preaching? and yet, many Are as ignorant,
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as if they had beene borne and brought vp vnder popery:
as if they had been born and brought up under popery:
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so that our people are as euill as those in the dayes of Christ, of whome the holy Ghost saith;
so that our people Are as evil as those in the days of christ, of whom the holy Ghost Says;
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Light is come into the world, but men loue darknesse more then light. So knowledge is come into England:Light is come into the world, but men love darkness more then Light. So knowledge is come into England:
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but many English-men loue darknesse better then knowledge. Alas, how many thousands haue we in our Church, who know no more in religion,
but many Englishmen love darkness better then knowledge. Alas, how many thousands have we in our Church, who know no more in Religion,
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then they heare in common talke of all men, and which is worse, they thinke it sufficiēt also,
then they hear in Common talk of all men, and which is Worse, they think it sufficient also,
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& which is worst of all, wheras they might haue more, they will not, but care not for it.
& which is worst of all, whereas they might have more, they will not, but care not for it.
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2. The second maine sin of England, is Contempt of Christian Religion; Religion hath bin among vs these fiue and thyrtie yeares;
2. The second main since of England, is Contempt of Christian Religion; Religion hath been among us these fiue and thyrtie Years;
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but the more it is published, the more it is contemned, and reproched of many;
but the more it is published, the more it is contemned, and reproached of many;
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insomuch, as there is not the simplest fellow in a Country towne, who, although he knows not one point of religion,
insomuch, as there is not the simplest fellow in a Country town, who, although he knows not one point of Religion,
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yet hee can mock and scorne such as are more religious then himselfe is:
yet he can mock and scorn such as Are more religious then himself is:
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this is one of the moaths of England, that eates vp religion, this is grieuous in whomsoeuer,
this is one of the moths of England, that eats up Religion, this is grievous in whomsoever,
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but most intollerable in two sortes of men. First, in them, who are altogether ignorant, that they should mocke they knowe not what.
but most intolerable in two sorts of men. First, in them, who Are altogether ignorant, that they should mock they know not what.
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A pittifull thing to here one, who himselfe cannot giue the meaning of one petition in the Lords prayer, to vpbraide other men, because they are too forward:
A pitiful thing to hear one, who himself cannot give the meaning of one petition in the lords prayer, to upbraid other men, Because they Are too forward:
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but it is the worst of all, when men of knowledge, and such as liue ciuilly,
but it is the worst of all, when men of knowledge, and such as live civilly,
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and would be counted good Christians, are indeed of the better sort, cannot abide to see others goe a little before them:
and would be counted good Christians, Are indeed of the better sort, cannot abide to see Others go a little before them:
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but if they doe, presently they are hypocrites and dissemblers.
but if they do, presently they Are Hypocrites and dissemblers.
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Thus not prophanenesse, nor wickednes, but euen religion it selfe is a by-word, a mocking stocke, and matter of reproach;
Thus not profaneness, nor wickedness, but even Religion it self is a Byword, a mocking stock, and matter of reproach;
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so that in England at this day, the man or woman that begins to professe Religion,
so that in England At this day, the man or woman that begins to profess Religion,
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and to serue God, must resolue with himselfe to sustaine mockes and iniuries, euen as though hee liued among the enemies of religion, and not among professours;
and to serve God, must resolve with himself to sustain mocks and injuries, even as though he lived among the enemies of Religion, and not among professors;
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and as religion increaseth and spreadeth it selfe, so doth the number of these mockers.
and as Religion increases and spreadeth it self, so does the number of these mockers.
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O what a cursed sinne is this? to contemne the greatest fauour that God can giue vs, that is, his holy religion:
O what a cursed sin is this? to contemn the greatest favour that God can give us, that is, his holy Religion:
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for the which we should rather praise him all the daies of our liues.
for the which we should rather praise him all the days of our lives.
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All that God can giue a man in this world, is his Gospell, what then can God giue to bee regarded,
All that God can give a man in this world, is his Gospel, what then can God give to be regarded,
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whē his Gospell is cōtemned? This sinne was neuer amongst the Iewes:
when his Gospel is contemned? This sin was never among the Iewes:
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they indeede regarded it not so as it deserued, but who did euer make a mocke and a scorne of it but England? O England,
they indeed regarded it not so as it deserved, but who did ever make a mock and a scorn of it but England? O England,
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how canst thou answere this? God sendes thee the most precious iewell, that he can sende to a Nation;
how Canst thou answer this? God sends thee the most precious jewel, that he can send to a nation;
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and thou scornest it, & them that bring it, and them that receiue it; euen as though it were no blessing, but a curse:
and thou Scornest it, & them that bring it, and them that receive it; even as though it were no blessing, but a curse:
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so that as Christ saith to the Iewes, For which of my good workes doe you stone me? So may the Lord say to England, I haue giuen thee a fruitfull land, a blessed Prince, golde and siluer, peace and liberty, plentie and prosperitie:
so that as christ Says to the Iewes, For which of my good works do you stone me? So may the Lord say to England, I have given thee a fruitful land, a blessed Prince, gold and silver, peace and liberty, plenty and Prosperity:
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for which of these (O England) doest thou contemne my religion? The least of these deserue loue;
for which of these (Oh England) dost thou contemn my Religion? The least of these deserve love;
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but England hath a better then all these; that is, his Gospell, the word of saluation:
but England hath a better then all these; that is, his Gospel, the word of salvation:
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and yet, that all is contemned (as beeing nothing worth) and those which confesse it,
and yet, that all is contemned (as being nothing worth) and those which confess it,
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and those that bring it, and consequently, God himselfe that giue it. If England had no more sinnes but this:
and those that bring it, and consequently, God himself that give it. If England had no more Sins but this:
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this deserues, that it should be saide of vs, that wee are a Nation not worthy to be beloued aboue all Nations:
this deserves, that it should be said of us, that we Are a nation not worthy to be Beloved above all nations:
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for some Nations woulde haue religion, that they might loue it, but they cannot haue it:
for Some nations would have Religion, that they might love it, but they cannot have it:
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some haue it, and loue it not: but in no Nation is it made a mocking-stocke, but in England.
Some have it, and love it not: but in no nation is it made a mocking-stock, but in England.
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And where are those men, but in England, who (like the dog in the manger) will neyther entertaine religion themselues, nor suffer them that would:
And where Are those men, but in England, who (like the dog in the manger) will neither entertain Religion themselves, nor suffer them that would:
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let vs in time take heede of this sinne, as a sinne that crieth to God, to reuenge so vile a dishonour done to his Maiestie:
let us in time take heed of this sin, as a sin that cries to God, to revenge so vile a dishonour done to his Majesty:
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neyther is there any sinne that more certainely foreshowes, and more forcibly hastens the remoouing of the Gospell from vs. For high time is it to cease louing, where loue procures disdaine:
neither is there any sin that more Certainly foreshows, and more forcibly hastens the removing of the Gospel from us For high time is it to cease loving, where love procures disdain:
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And to stay giuing, where gifts are scorned.
And to stay giving, where Gifts Are scorned.
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Carrie home this lesson to your great Townes and Cities where you dwell, for in these populous places, are these great mockers,
Carry home this Lesson to your great Towns and Cities where you dwell, for in these populous places, Are these great mockers,
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for where God hath his professours, the Diuell hath his mockers;
for where God hath his professors, the devil hath his mockers;
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and repent betimes of this sinne, for holde on in mocking, and bee sure that God (who will not bee mocked) will remooue his Gospel from you;
and Repent betimes of this sin, for hold on in mocking, and be sure that God (who will not be mocked) will remove his Gospel from you;
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but if you leaue this sinne, and entertaine the Gospell (as it worthilie deserueth,) then be sure of it, that God wil continue the Gospel, to you,
but if you leave this sin, and entertain the Gospel (as it worthily deserves,) then be sure of it, that God will continue the Gospel, to you,
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and your posterity after you, in the face of all your enemies round about you.
and your posterity After you, in the face of all your enemies round about you.
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3. The thirde common sinne of England, is Blasphemie, manie wayes, but especiallie in vaine swearing, false swearing,
3. The Third Common sin of England, is Blasphemy, many ways, but especially in vain swearing, false swearing,
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and for-swearing, and the abuse of all the names and titles of the Lorde God.
and forswearing, and the abuse of all the names and titles of the Lord God.
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This sinne is generall, euen ouer the whole land, especiallie in Fayres, and Markets, where men for a little gaine, will not care to call the Lord of Hostes to be witnesse to a lye,
This sin is general, even over the Whole land, especially in Fairs, and Markets, where men for a little gain, will not care to call the Lord of Hosts to be witness to a lie,
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and the God of truth to testifie an vntruth.
and the God of truth to testify an untruth.
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And which is worst of all, Gods holie Name is vsed in vaine oathes, and ordinarie talke;
And which is worst of all, God's holy Name is used in vain Oaths, and ordinary talk;
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when men haue no cause to sweare at all:
when men have no cause to swear At all:
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so that it is most lamentable to see and obserue, that the name of any man of honour,
so that it is most lamentable to see and observe, that the name of any man of honour,
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or worship, is vsed more reuerently, & lesse abused, then that fearfull and glorious name: the Lord our God.
or worship, is used more reverently, & less abused, then that fearful and glorious name: the Lord our God.
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4. The fourth generall and great sinne is, prophanation of the Sabbaoth. A common sinne euerie where,
4. The fourth general and great sin is, profanation of the Sabbaoth. A Common sin every where,
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and yet so great a sinne, that where it raignes, in that countrey, congregation, family, man or woman, there is no feare of God,
and yet so great a sin, that where it reigns, in that country, congregation, family, man or woman, there is no Fear of God,
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nor anie true grace in them: for the keeping of the Sabbaoth, is the maintaining, increasing, and publishing of religion.
nor any true grace in them: for the keeping of the Sabbaoth, is the maintaining, increasing, and publishing of Religion.
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5. The fifth sinne of our Nation, is, euill dealing in bargaining betwixte man and man.
5. The fifth sin of our nation, is, evil dealing in bargaining betwixt man and man.
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How hard a thing is it to finde an honest, simple, plaine dealing man? and that euen in such great assemblies as this is.
How hard a thing is it to find an honest, simple, plain dealing man? and that even in such great assemblies as this is.
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I feare present experience will testifie:
I Fear present experience will testify:
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you are nowe manie thousandes gathered together, some to buy, some to sell, some to exchaunge:
you Are now many thousandes gathered together, Some to buy, Some to fell, Some to exchange:
pn22 vbr av d crd vvn av, d pc-acp vvi, d pc-acp vvi, d p-acp n1:
(7) part (DIV2)
74
Image 22
583
Remember that I haue tolde you, an honest hearted and plaine dealing man is harde to finde:
remember that I have told you, an honest hearted and plain dealing man is harden to find:
vvb cst pns11 vhb vvn pn22, dt j j-vvn cc j n-vvg n1 vbz j pc-acp vvi:
(7) part (DIV2)
74
Image 22
584
therefore labour to approoue your selues sincere hearted men; remember the counsell of the holie Ghost;
Therefore labour to approve your selves sincere hearted men; Remember the counsel of the holy Ghost;
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(7) part (DIV2)
74
Image 22
585
Let no man oppresse nor defraude his brother in bargaining: for the Lorde is the auenger of all such thinges. Let no man oppress nor defraud his brother in bargaining: for the Lord is the avenger of all such things.
vvb dx n1 vvb ccx n1 po31 n1 p-acp vvg: c-acp dt n1 vbz dt n1 pp-f d d n2.
(7) part (DIV2)
74
Image 22
586
These sinnes are generall and vniuersall as a canker:
These Sins Are general and universal as a canker:
d n2 vbr j cc j c-acp dt n1:
(7) part (DIV2)
74
Image 22
587
And so are the sinnes of the sixe, seuen ▪ & eight Commaundements, (though they bee not altogether so common as these bee) Murthers, Adulteries, Vsuries, Briberies, Extorsions, Cosonages, they are a but then vnder which, our earth grones;
And so Are the Sins of the sixe, seuen ▪ & eight commandments, (though they be not altogether so Common as these bee) Murders, Adulteries, Usuries, Briberies, Extortions, Cozenages, they Are a but then under which, our earth groans;
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(7) part (DIV2)
74
Image 22
588
and they crie against vs to heauen, so that vpon as good or much better cause may it be saide to vs, as to the Iewes:
and they cry against us to heaven, so that upon as good or much better cause may it be said to us, as to the Iewes:
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(7) part (DIV2)
74
Image 22
589
O Nation not worthy to be beloued. Oh nation not worthy to be Beloved.
uh n1 xx j pc-acp vbi vvn.
(7) part (DIV2)
74
Image 22
590
Looke at the outward face of our Church, at the signes of Gods loue, which are amongst vs,
Look At the outward face of our Church, At the Signs of God's love, which Are among us,
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(7) part (DIV2)
75
Image 22
591
and at Gods dealing with vs; and behold, we are a beautifull church, a glorious Nation, a Nation to be admired, and wondred at:
and At God's dealing with us; and behold, we Are a beautiful Church, a glorious nation, a nation to be admired, and wondered At:
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(7) part (DIV2)
75
Image 22
592
but looke at the liues of our ordinary professours, looke at our sinnes, and at our requiting of Gods loue:
but look At the lives of our ordinary professors, look At our Sins, and At our requiting of God's love:
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(7) part (DIV2)
75
Image 22
593
and wee are a people of Sodome, as full of iniquities as they were, whose sinnes were so manie, so rise, and so ripe;
and we Are a people of Sodom, as full of iniquities as they were, whose Sins were so many, so rise, and so ripe;
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(7) part (DIV2)
75
Image 22
594
that at the last they will euen bring downe fire and brimstone, or some other strange iudgemēt vpon vs,
that At the last they will even bring down fire and brimstone, or Some other strange judgement upon us,
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(7) part (DIV2)
75
Image 22
595
if repentance do not preuent it, or the cryes and prayers of holy men stay not Gods hand.
if Repentance do not prevent it, or the cries and Prayers of holy men stay not God's hand.
cs n1 vdb xx vvi pn31, cc dt n2 cc n2 pp-f j n2 vvb xx npg1 n1.
(7) part (DIV2)
75
Image 22
596
So then, let vs all here assembled, grant & confesse, that wee are a Nation so farre from beeing worthie to bee beloued,
So then, let us all Here assembled, grant & confess, that we Are a nation so Far from being worthy to be Beloved,
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(7) part (DIV2)
75
Image 22
597
as that wee are most worthie to be hated, and to haue all the wrath of God powred vpon vs.
as that we Are most worthy to be hated, and to have all the wrath of God poured upon us
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(7) part (DIV2)
75
Image 22
598
Now then, are wee so? and shall wee continue so still? Nay, that is the worst, and most wretched of all:
Now then, Are we so? and shall we continue so still? Nay, that is the worst, and most wretched of all:
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(7) part (DIV2)
76
Image 22
599
then let euery one of vs learne this dutie, enter into our selues, search our hearts and liues, that they may lie open to our owne sight, to the confusion of vs in our selues, that in God by repentance wee may be raised vp.
then let every one of us Learn this duty, enter into our selves, search our hearts and lives, that they may lie open to our own sighed, to the confusion of us in our selves, that in God by Repentance we may be raised up.
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(7) part (DIV2)
76
Image 22
600
Our sinnes lye open before the face of God, and stinke in his presence, and crie for vengeance:
Our Sins lie open before the face of God, and stink in his presence, and cry for vengeance:
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(7) part (DIV2)
77
Image 22
601
and before the face of Gods Angels, who bewaile it, & before the face of the Diuell, who reioyceth in our confusions:
and before the face of God's Angels, who bewail it, & before the face of the devil, who rejoices in our confusions:
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(7) part (DIV2)
77
Image 22
602
and shall they lye hidde onely to our selues? Now then, if wee would haue them hidden from God,
and shall they lie hid only to our selves? Now then, if we would have them hidden from God,
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(7) part (DIV2)
77
Image 22
603
and stoppe the cry that they make against vs, and keepe them from Sathan, who accuseth vs for them;
and stop the cry that they make against us, and keep them from Sathan, who Accuseth us for them;
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(7) part (DIV2)
77
Image 22
604
we must so search our selues, that they may lye open vnto our owne heartes: Remember thou thy sinnes, and GOD will forget them:
we must so search our selves, that they may lie open unto our own hearts: remember thou thy Sins, and GOD will forget them:
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(7) part (DIV2)
77
Image 22
605
laye them open before thine owne face, and GOD will hyde them from his:
say them open before thine own face, and GOD will hide them from his:
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(7) part (DIV2)
77
Image 22
606
write them vp for thy owne selfe, and God will blot them out of his remembrance:
write them up for thy own self, and God will blot them out of his remembrance:
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(7) part (DIV2)
77
Image 22
607
but if contrarywise thou hidest them, then assure thy selfe, the more thou hydest & buriest them, the more open doe they lye in the face of God:
but if contrariwise thou hidest them, then assure thy self, the more thou hidest & buriest them, the more open do they lie in the face of God:
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(7) part (DIV2)
77
Image 22
608
and then what will followe, but that they will all bee disclosed at the last day, to thine eternall confusion.
and then what will follow, but that they will all be disclosed At the last day, to thine Eternal confusion.
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(7) part (DIV2)
77
Image 22
609
Therfore againe, and againe, I exhorte you in the name of God, Search your selues, finde out your sinnes, confesse them to God freely, and ingeniouslie:
Therefore again, and again, I exhort you in the name of God, Search your selves, find out your Sins, confess them to God freely, and ingeniously:
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(7) part (DIV2)
77
Image 22
610
confesse their deserts to be hell and damnation, humble your heartes to God, crye and call for pardon,
confess their deserts to be hell and damnation, humble your hearts to God, cry and call for pardon,
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(7) part (DIV2)
77
Image 22
611
as for life and death, purpose and promise to leaue them, begin a newe course of life, beleeue stedfastlie,
as for life and death, purpose and promise to leave them, begin a new course of life, believe steadfastly,
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(7) part (DIV2)
77
Image 22
612
and doubt not but of pardon and forgiuenesse in the blood of Christ, continue in that faith,
and doubt not but of pardon and forgiveness in the blood of christ, continue in that faith,
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(7) part (DIV2)
77
Image 22
613
and that newe course of life:
and that new course of life:
cc cst j n1 pp-f n1:
(7) part (DIV2)
77
Image 22
614
So may Englande preuent Gods iudgements, & quench that great action of vnkindenes which God hath against them,
So may England prevent God's Judgments, & quench that great actium of unkindness which God hath against them,
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(7) part (DIV2)
77
Image 22
615
and become a Nation as worthie (vpon their faith and repentance) in Christ to be beloued: as for their peace and prosperitie, they haue beene of all Nations of the earth admired.
and become a nation as worthy (upon their faith and Repentance) in christ to be Beloved: as for their peace and Prosperity, they have been of all nations of the earth admired.
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(7) part (DIV2)
77
Image 22
616
Hitherto of the third generall point.
Hitherto of the third general point.
av pp-f dt ord j n1.
(7) part (DIV2)
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Image 22
617
4. The fourth generall point in this exhortation, is time limitted them, when they should Search.
4. The fourth general point in this exhortation, is time limited them, when they should Search.
crd dt ord j n1 p-acp d n1, vbz n1 vvn pno32, c-crq pns32 vmd vvi.
(8) part (DIV2)
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Image 22
618
Before the Decree come forth, &c. As though the Prophet should say, Israel, repent before God execute his iudgementes on thee.Before the decree come forth, etc. As though the Prophet should say, Israel, Repent before God execute his Judgments on thee.
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(8) part (DIV2)
78
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619
For beholde the gratious dealing of God: Man sinneth, his sinnes deserue plagues:
For behold the gracious dealing of God: Man Sinneth, his Sins deserve plagues:
p-acp vvi dt j n-vvg pp-f np1: n1 vvz, po31 n2 vvi n2:
(8) part (DIV2)
78
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620
but God presently plagueth not, but deferres it, hee puts a time betwixte the sinne and the punishment (ordinarily:) this hee doeth to shewe his mercie vnto mankinde,
but God presently plagueth not, but defers it, he puts a time betwixt the sin and the punishment (ordinarily:) this he doth to show his mercy unto mankind,
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(8) part (DIV2)
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621
because that he would not destroy them, if they would amende.
Because that he would not destroy them, if they would amend.
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(8) part (DIV2)
78
Image 22
622
Therefore, after the sinne, he smites not presently, but puts off his punishment, that in the mean time man may repent.
Therefore, After the sin, he smites not presently, but puts off his punishment, that in the mean time man may Repent.
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(8) part (DIV2)
78
Image 22
623
Here the Prophet compares the Lorde to a mother, for as she conceiues the fruite in her wombe,
Here the Prophet compares the Lord to a mother, for as she conceives the fruit in her womb,
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(8) part (DIV2)
78
Image 22
624
and beares it a long time, ere shee bring it out:
and bears it a long time, ere she bring it out:
cc vvz pn31 dt j n1, c-acp pns31 vvb pn31 av:
(8) part (DIV2)
78
Image 22
625
so the Lord after a mans sinnes, or a peoples sinn•s, conceiue (that is) ordaines,
so the Lord After a men Sins, or a peoples sinn•s, conceive (that is) ordains,
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(8) part (DIV2)
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626
and decreeth a iudgement for it, but hee keepes it vp, and all that while hee beares it:
and decreeth a judgement for it, but he keeps it up, and all that while he bears it:
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(8) part (DIV2)
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627
But as shee, when her time is come, then trauailes and bringes foorth:
But as she, when her time is come, then travails and brings forth:
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(8) part (DIV2)
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Image 22
628
So, when the time that God hath appointed, is come, and still sinne not repented of:
So, when the time that God hath appointed, is come, and still sin not repented of:
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(8) part (DIV2)
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Image 22
629
then his iustice trauailes to bee deliuered of that iudgement, which mercie hath kept vp so long a time.
then his Justice travails to be Delivered of that judgement, which mercy hath kept up so long a time.
av po31 n1 n2 pc-acp vbi vvn pp-f d n1, r-crq n1 vhz vvn a-acp av j dt n1.
(8) part (DIV2)
78
Image 22
630
Thus the olde worlde had an hundred and twentie yeares giuen them, for time of repentance;
Thus the old world had an hundred and twentie Years given them, for time of Repentance;
av dt j n1 vhd dt crd cc crd n2 vvn pno32, p-acp n1 pp-f n1;
(8) part (DIV2)
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Image 22
631
all that while God was in conceiuing, at last when their sinnes were ripe, and no hope of amendment:
all that while God was in conceiving, At last when their Sins were ripe, and no hope of amendment:
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(8) part (DIV2)
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Image 22
632
then God trauelled, and brought forth a fearefull byrth, namely, the vniuersall flood, to wash away,
then God traveled, and brought forth a fearful birth, namely, the universal flood, to wash away,
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(8) part (DIV2)
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Image 22
633
and take reuenge vpon the vniuersall iniquities of those times.
and take revenge upon the universal iniquities of those times.
cc vvb n1 p-acp dt j n2 pp-f d n2.
(8) part (DIV2)
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634
So mame hundreth yeares hee gaue vnto the Iewes, long hee was in conceiuing their destruction,
So mame Hundredth Years he gave unto the Iewes, long he was in conceiving their destruction,
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(8) part (DIV2)
78
Image 22
635
and oftentimes he had it at the bringing foorth, as in the captiuity of Babylon, and vnder Antiochus; yet his mercie stayed it: and still hee trauailed longer:
and oftentimes he had it At the bringing forth, as in the captivity of Babylon, and under Antiochus; yet his mercy stayed it: and still he travailed longer:
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(8) part (DIV2)
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telles them heere by the Prophet, that yet the Decree is not come foorth (though it bee conceyued:) but at last when Israel woulde not Repent, but grewe worse, and worse;
tells them Here by the Prophet, that yet the decree is not come forth (though it be conceived:) but At last when Israel would not repent, but grew Worse, and Worse;
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(8) part (DIV2)
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637
as in CHRIST his time) then hee could containe no longer, but trauelled indeed, and though it be with griefe, yet hee hath brought forth:
as in CHRIST his time) then he could contain no longer, but traveled indeed, and though it be with grief, yet he hath brought forth:
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(8) part (DIV2)
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638
and what? a most fearefull birth, euen an vtter desolation of that Kingdome and Countrey, of their Cittie,
and what? a most fearful birth, even an utter desolation of that Kingdom and Country, of their city,
cc q-crq? dt av-ds j n1, av-j dt j n1 pp-f d n1 cc n1, pp-f po32 n1,
(8) part (DIV2)
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Image 22
639
and Temple, and a dispersion of this nation ouer all the world:
and Temple, and a dispersion of this Nation over all the world:
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(8) part (DIV2)
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but as a woman at last is deliuered with daunger and difficultie, with paine and sorrowe:
but as a woman At last is Delivered with danger and difficulty, with pain and sorrow:
cc-acp c-acp dt n1 p-acp ord vbz vvn p-acp n1 cc n1, p-acp n1 cc n1:
(8) part (DIV2)
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so the Lord long conceiues, but at last brings forth his iudgements:
so the Lord long conceives, but At last brings forth his Judgments:
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(8) part (DIV2)
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Image 22
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yet is it with griefe and vnwillingnes, and hee is loath (as it were) and much grieued to execute his most iuste iudgementes on those, who haue professed his name:
yet is it with grief and unwillingness, and he is loath (as it were) and much grieved to execute his most just Judgments on those, who have professed his name:
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(8) part (DIV2)
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hee often touched the Iewes a little, and as beeing vnwilling to smite them: hee drewe backe his hand againe:
he often touched the Iewes a little, and as being unwilling to smite them: he drew back his hand again:
pns31 av vvd dt np2 dt j, cc a-acp vbg j pc-acp vvi pno32: pns31 vvd av po31 n1 av:
(8) part (DIV2)
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644
but at last when their sinnes did so increase, & were so strong, that they euen did wring out by violence his plagues from him,
but At last when their Sins did so increase, & were so strong, that they even did wring out by violence his plagues from him,
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(8) part (DIV2)
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then with much bewailing of their great miserie (as wee may see in Christ weeping for them) hee executes his iudgementes on them.
then with much bewailing of their great misery (as we may see in christ weeping for them) he executes his Judgments on them.
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(8) part (DIV2)
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But as they are long a comming: so, when they come foorth, they were the heauier;
But as they Are long a coming: so, when they come forth, they were the Heavier;
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(8) part (DIV2)
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as a childe, the more fulnesse of time it hath, is the greater, the liuelier, and the stronger:
as a child, the more fullness of time it hath, is the greater, the livelier, and the Stronger:
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(8) part (DIV2)
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so, Gods iudgements, the longer God deferreth them, & is in conceiuing them, the heauier are they, when they come:
so, God's Judgments, the longer God deferreth them, & is in conceiving them, the Heavier Are they, when they come:
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(8) part (DIV2)
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that is manifest in the Iewes, once his owne people, for hee hath destroyed their land, with an irrecouerable destruction,
that is manifest in the Iewes, once his own people, for he hath destroyed their land, with an irrecoverable destruction,
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(8) part (DIV2)
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& smitten their posteritie, with a blindnesse of minde till this houre, so that to this daye,
& smitten their posterity, with a blindness of mind till this hour, so that to this day,
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(8) part (DIV2)
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when the olde Testament is read, the vaile is ouer their eyes, that they cannot see the light of Christ Iesus, but plod on in fearefull and palpable blindenesse.
when the old Testament is read, the veil is over their eyes, that they cannot see the Light of christ Iesus, but plod on in fearful and palpable blindness.
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(8) part (DIV2)
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This doctrine hath speciall vse to this our Church, to teache vs to looke to our selues betimes,
This Doctrine hath special use to this our Church, to teach us to look to our selves betimes,
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(8) part (DIV2)
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and trye our owne woyes, and turne to the Lord, for we cannot tell how farre off his iudgements are:
and try our own woyes, and turn to the Lord, for we cannot tell how Far off his Judgments Are:
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(8) part (DIV2)
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in reason they must needes bee neare, they haue beene so long deferred, and yet beene so iustlie deserued of vs. Certainely, God hath long beene in conceyuing iudgementes and plagues for the sinnes of England, and often hath Gods hande beene vpon vs, by Warre, Famine, Pestilence, In-vndations:
in reason they must needs be near, they have been so long deferred, and yet been so justly deserved of us Certainly, God hath long been in conceiving Judgments and plagues for the Sins of England, and often hath God's hand been upon us, by War, Famine, Pestilence, Inundations:
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(8) part (DIV2)
79
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655
and yet it hath beene puld backe againe:
and yet it hath been pulled back again:
cc av pn31 vhz vbn vvn av av:
(8) part (DIV2)
79
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656
and his sword hath beene put vp into his sheathe, and God hath stayed his byrth,
and his sword hath been put up into his sheathe, and God hath stayed his birth,
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(8) part (DIV2)
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euen in the verie trauell, and wee haue escaped, euen as a man, whose necke hath beene vpon the blocke,
even in the very travel, and we have escaped, even as a man, whose neck hath been upon the block,
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(8) part (DIV2)
79
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658
and the Axe holden vppe to strike: so then, yet the day is not come, yet wee haue time:
and the Axe held up to strike: so then, yet the day is not come, yet we have time:
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(8) part (DIV2)
79
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659
happie wee that euer wee sawe this daye, if nowe wee haue grace to repent,
happy we that ever we saw this day, if now we have grace to Repent,
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(8) part (DIV2)
79
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and Searche our heartes, for then wee shall stay his iudgement decreed, that it shall neuer come forth against vs:
and Search our hearts, for then we shall stay his judgement decreed, that it shall never come forth against us:
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(8) part (DIV2)
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661
but if wee deferre to repent, put off from day to day, and lie rotting still in our sinnes:
but if we defer to Repent, put off from day to day, and lie rotting still in our Sins:
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(8) part (DIV2)
79
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662
then knowe and bee assured, that as the Decree is established, so it must needes come foorth,
then know and be assured, that as the decree is established, so it must needs come forth,
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(8) part (DIV2)
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663
and the stroke stricken, Repentance is too late:
and the stroke stricken, Repentance is too late:
cc dt n1 vvn, n1 vbz av j:
(8) part (DIV2)
79
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664
therefore what hee said to the Iewes, I say vnto vs, Search thy selfe O England:
Therefore what he said to the Iewes, I say unto us, Search thy self Oh England:
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(8) part (DIV2)
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665
(a Nation not worthie to bee beloued) before the Decree come foorth, which is alreadie past against thee.
(a nation not worthy to be Beloved) before the decree come forth, which is already passed against thee.
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(8) part (DIV2)
79
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666
Thus much for the fourth point.
Thus much for the fourth point.
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(8) part (DIV2)
79
Image 22
667
5. Now followeth the last point: the reason of all. Why should wee searche our selues? The reason is included in the fourth point:
5. Now follows the last point: the reason of all. Why should we search our selves? The reason is included in the fourth point:
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(9) part (DIV2)
80
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668
For there is a decree come forth against thee. And although the execution be defeated, and though God bee vnwilling to take it out,For there is a Decree come forth against thee. And although the execution be defeated, and though God be unwilling to take it out,
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(9) part (DIV2)
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669
yet without repentance, it is most certaine, it shall come forth, and be executed at the last.
yet without Repentance, it is most certain, it shall come forth, and be executed At the last.
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(9) part (DIV2)
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670
In one word, this is the reason. Repent, or else certainely God will take vengeance:
In one word, this is the reason. repent, or Else Certainly God will take vengeance:
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(9) part (DIV2)
80
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671
But (will mans heart say) is this true? Or rather these bee but wordes to feare men,
But (will men heart say) is this true? Or rather these bee but words to Fear men,
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(9) part (DIV2)
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672
and to keepe them in awe. I answere, for proofe and experience hereof, neuer goe further 〈 ◊ 〉 this place,
and to keep them in awe. I answer, for proof and experience hereof, never go further 〈 ◊ 〉 this place,
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(9) part (DIV2)
80
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673
and present example wee haue in hand, the Prophet bids them Search, Search, and Repent, else,
and present Exampl we have in hand, the Prophet bids them Search, Search, and repent, Else,
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(9) part (DIV2)
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674
as certainely as there was a iudgement conceiued, so certainely it should be executed vpon them:
as Certainly as there was a judgement conceived, so Certainly it should be executed upon them:
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(9) part (DIV2)
80
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675
they would not heare, nor Search, nor repent: but what followed;
they would not hear, nor Search, nor Repent: but what followed;
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(9) part (DIV2)
80
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676
let all men iudge, whether God is not true of his worde to them or no:
let all men judge, whither God is not true of his word to them or not:
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(9) part (DIV2)
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677
yea alas, who seeth not that God hath trauelled indeede, and hath brought foorth a fearefull iudgement on them,
yea alas, who sees not that God hath traveled indeed, and hath brought forth a fearful judgement on them,
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(9) part (DIV2)
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Image 22
678
and hath made them for these thousand yeares, and a halfe, the gazing-stocke, the byword, and the amazement of all the world.
and hath made them for these thousand Years, and a half, the gazingstock, the Byword, and the amazement of all the world.
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(9) part (DIV2)
80
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679
Thus was it threatened to the Iewes, and thu〈 … 〉 is performed:
Thus was it threatened to the Iewes, and thu〈 … 〉 is performed:
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(9) part (DIV2)
81
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680
and certainely thus hath it beene threatned, and thus shall it bee performed to thee, Oh England, except thou preuent the iudgements that are comming:
and Certainly thus hath it been threatened, and thus shall it be performed to thee, O England, except thou prevent the Judgments that Are coming:
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(9) part (DIV2)
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681
Oh happie England, that I may say vnto thee, it is yet but comming. For as for the miserable Iewes, vppon them (alas) it is come alreadie:
O happy England, that I may say unto thee, it is yet but coming. For as for the miserable Iewes, upon them (alas) it is come already:
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(9) part (DIV2)
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vnto those poore soules it can bee saide no more, Repent before the Decree come foorth: for it is nowe past:
unto those poor Souls it can be said no more, repent before the decree come forth: for it is now past:
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(9) part (DIV2)
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but thou art happie, for thy Day is not yet come: yet I may say vnto thee, Repent before the Decree come foorth:
but thou art happy, for thy Day is not yet come: yet I may say unto thee, repent before the decree come forth:
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(9) part (DIV2)
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and Oh happie England, that thou mavest heare this worde: ( Before ) sounding in thine eares.
and O happy England, that thou mavest hear this word: (Before) sounding in thine ears.
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(9) part (DIV2)
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Therefore my beloued brethren, who are heere assembled out (almost) of euerie corner of this Kingdome, heare my wordes:
Therefore my Beloved brothers, who Are Here assembled out (almost) of every corner of this Kingdom, hear my words:
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(9) part (DIV2)
82
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and carrie them home with you into all Countryes, God is the same God still, as iust, & as iealous, as euer he was:
and carry them home with you into all Countries, God is the same God still, as just, & as jealous, as ever he was:
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(9) part (DIV2)
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our sinnes are as ill, nay, much viler then the Iewes were:
our Sins Are as ill, nay, much Viler then the Iewes were:
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(9) part (DIV2)
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688
howe can it bee then, but that must fall to vs that fell to them? therefore the zeale of Gods glorie,
how can it be then, but that must fallen to us that fell to them? Therefore the zeal of God's glory,
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(9) part (DIV2)
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and my desire of your saluations, make me, that I dare not flatter, but tell you the truth:
and my desire of your salvations, make me, that I Dare not flatter, but tell you the truth:
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(9) part (DIV2)
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that is, that out of all question, if wee search not our selues and Repent: there is a generall iudgement in preparing for vs:
that is, that out of all question, if we search not our selves and repent: there is a general judgement in preparing for us:
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(9) part (DIV2)
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691
certainly the Decree is out, and what can stop the execution of it, but Repentance: God hath long spared,
Certainly the decree is out, and what can stop the execution of it, but Repentance: God hath long spared,
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(9) part (DIV2)
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692
and he hath bene long in trauelling, therfore (though nothing can bee saide in way of Prophesie) I am in my conscience perswaded to feare,
and he hath be long in travelling, Therefore (though nothing can be said in Way of Prophesy) I am in my conscience persuaded to Fear,
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(9) part (DIV2)
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693
& that out of infallible grounds of the word of God, that a plague, and a iudgement,
& that out of infallible grounds of the word of God, that a plague, and a judgement,
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(9) part (DIV2)
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and that moste fearefull, hangs ouer England: and that it is alreadie pronounced vppon this Nation,
and that most fearful, hangs over England: and that it is already pronounced upon this nation,
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(9) part (DIV2)
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and shall bee as certainely executed, without a visible reformation:
and shall be as Certainly executed, without a visible Reformation:
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(9) part (DIV2)
82
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696
and because I may seeme to speake somewhat large, giue mee leaue to giue you the reasons inducing me herevnto.
and Because I may seem to speak somewhat large, give me leave to give you the Reasons inducing me hereunto.
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(9) part (DIV2)
82
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697
1. First, the Gospell hath bene preached these fiue and thirty yeares, & is daily more and more,
1. First, the Gospel hath be preached these fiue and thirty Years, & is daily more and more,
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(9) part (DIV2)
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698
so that, the light therefore neuer shone more gloriouslie, since the Primitiue Church:
so that, the Light Therefore never shone more gloriously, since the Primitive Church:
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(9) part (DIV2)
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yet for all this, there is a generall ignorance, generall of all people, generall of all points,
yet for all this, there is a general ignorance, general of all people, general of all points,
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(9) part (DIV2)
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yea, as thogh there were no Preaching at all:
yea, as though there were no Preaching At all:
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(9) part (DIV2)
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701
yea, when Poperie was newely bannished, there was more knowledge in manie, then is nowe in the bodie of our Nation:
yea, when Popery was newly banished, there was more knowledge in many, then is now in the body of our nation:
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(9) part (DIV2)
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702
and the more it is preached, the more ignorāt are many, the more blind, and the more hardened (euen as a Stithie the more it is beaten vppon, the harder it is) so they, the more they heare the Gospell, the lesse esteeme they it,
and the more it is preached, the more ignorant Are many, the more blind, and the more hardened (even as a Stithy the more it is beaten upon, the harder it is) so they, the more they hear the Gospel, the less esteem they it,
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(9) part (DIV2)
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and the more they contemne it: and the more God calles, the deaffer they are: and the more they are commaunded, the more they disobey.
and the more they contemn it: and the more God calls, the deaffer they Are: and the more they Are commanded, the more they disobey.
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(9) part (DIV2)
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704
We Preachers may crie till our Lunges flye out, or bee spent within vs, and men are mooued no more then stones.
We Preachers may cry till our Lunges fly out, or be spent within us, and men Are moved no more then stones.
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(9) part (DIV2)
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705
Oh alas, what is this, or what can this bee:
O alas, what is this, or what can this be:
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(9) part (DIV2)
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706
but a fearefull signe of destruction? Will anie man endure alwayes to bee mocked? then howe long hath GOD beene mocked? Will anie man endure to stande knocking continuallie? If then God hath stoode knocking at our heartes fiue and thirtie yeares:
but a fearful Signen of destruction? Will any man endure always to be mocked? then how long hath GOD been mocked? Will any man endure to stand knocking continually? If then God hath stood knocking At our hearts fiue and thirtie Years:
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(9) part (DIV2)
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707
it is nowe time to be gone, vnlesse we open presently?
it is now time to be gone, unless we open presently?
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(9) part (DIV2)
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708
But if wee will knowe what this argueth, to contemne the Gospell, and not to repent,
But if we will know what this argue, to contemn the Gospel, and not to Repent,
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(9) part (DIV2)
84
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709
when the Word is so abundantly preached: reade the Storie of Elie, his wicked sonnes.
when the Word is so abundantly preached: read the Story of Ely, his wicked Sons.
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(9) part (DIV2)
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710
He spake vnto them, and gaue them godlie counsaile, but they hearkened not vnto the voyce of their father:
He spoke unto them, and gave them godly counsel, but they harkened not unto the voice of their father:
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(9) part (DIV2)
84
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711
But will some say, that is no great matter, not to heare their Father a common thing: but marke what followeth.
But will Some say, that is no great matter, not to hear their Father a Common thing: but mark what follows.
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(9) part (DIV2)
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They would not heare their father, because the Lorde woulde destroy them: a fearefull thing. Euen so it is with a nation, or a people: They would not hear their father, Because the Lord would destroy them: a fearful thing. Eve so it is with a Nation, or a people:
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(9) part (DIV2)
84
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713
are they taught, and are they worse and worse? take heede: If Elyes sonnes obey not, it is, because God will destroy them.
Are they taught, and Are they Worse and Worse? take heed: If Ely's Sons obey not, it is, Because God will destroy them.
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(9) part (DIV2)
84
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714
If therefore Elie, and many Elyes haue spoken to England, and England heares not, England obeyeth not, England repents not:
If Therefore Ely, and many Ely's have spoken to England, and England hears not, England Obeyeth not, England repents not:
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(9) part (DIV2)
85
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715
take heede the the Lord in heauen say not, England will not heare the voice of the Prophets, because I will destroy it.
take heed the the Lord in heaven say not, England will not hear the voice of the prophets, Because I will destroy it.
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(9) part (DIV2)
85
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716
Let no mā say, we take vpon vs to prophesie: we onely giue warning, and shew the danger, by example of the like.
Let no man say, we take upon us to prophesy: we only give warning, and show the danger, by Exampl of the like.
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(9) part (DIV2)
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717
My second reason is this. One iudgement executed, and not working repentance, is alwaies a fore-runner of an other:
My second reason is this. One judgement executed, and not working Repentance, is always a forerunner of an other:
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(9) part (DIV2)
86
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718
that Rule is certaine, and an euident truth, & needs no prouing. Now, wee haue beene visited with famines, Earth-quakes, pestilences, invndations, Thunder and lightnings in winter,
that Rule is certain, and an evident truth, & needs no proving. Now, we have been visited with famines, Earthquakes, pestilences, inundations, Thunder and lightnings in winter,
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(9) part (DIV2)
86
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719
and most straunge and vnseasonable weather: but alas, all these haue taken no effect:
and most strange and unseasonable weather: but alas, all these have taken no Effect:
cc av-ds j cc j n1: cc-acp uh, d d vhb vvn dx n1:
(9) part (DIV2)
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where is the humiliation, Repentance and reformation which they haue wrought? therefore it must needes bee, there remains behind a greater iudgement.
where is the humiliation, Repentance and Reformation which they have wrought? Therefore it must needs be, there remains behind a greater judgement.
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(9) part (DIV2)
86
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721
Men may be so madde to thinke these to be ordinarie things, and to come by course of Nature, and ordinarie causes:
Men may be so mad to think these to be ordinary things, and to come by course of Nature, and ordinary Causes:
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(9) part (DIV2)
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722
but certainly they are the shaking of the Rod, and fore-runners of a great iudgement, vnlesse Repentance cutte off their course.
but Certainly they Are the shaking of the Rod, and forerunners of a great judgement, unless Repentance Cut off their course.
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(9) part (DIV2)
86
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723
For look as one cloud followeth another, till the Sunne consume them:
For look as one cloud follows Another, till the Sun consume them:
p-acp n1 p-acp crd n1 vvz j-jn, c-acp dt n1 vvb pno32:
(9) part (DIV2)
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so one iudgement hastens after an other, and repentance onely is the Sunne, which must dispell them.
so one judgement hastens After an other, and Repentance only is the Sun, which must dispel them.
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(9) part (DIV2)
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3. Thirdly, it stands with the iustice of God, according as he hath reuealed it in the Scripture, especially in Deut. 28. out of the whole Chapter, it must needes bee gathered as a Rule.
3. Thirdly, it Stands with the Justice of God, according as he hath revealed it in the Scripture, especially in Deuteronomy 28. out of the Whole Chapter, it must needs be gathered as a Rule.
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(9) part (DIV2)
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I will curse that people that breake my lawes: I will curse that people that break my laws:
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(9) part (DIV2)
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727
nowe wee may not deny but this land of ours, is for abundance of sinne, a people of Sodome. All kinde of sinnes, in all estates of men, rage & raigne euery day more and more:
now we may not deny but this land of ours, is for abundance of sin, a people of Sodom. All kind of Sins, in all estates of men, rage & Reign every day more and more:
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(9) part (DIV2)
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therefore I conclude, that vnlesse we repent, and so dissolue this cloud of iudgemēt, that hangs ouer our heades:
Therefore I conclude, that unless we Repent, and so dissolve this cloud of judgement, that hangs over our Heads:
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(9) part (DIV2)
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it cannot be, but a most fearefull tempest is to come at the last, and when it is come, it will be too late to wish they had done it.
it cannot be, but a most fearful tempest is to come At the last, and when it is come, it will be too late to wish they had done it.
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(9) part (DIV2)
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Therefore in the bowels of CHRIST IESVS.
Therefore in the bowels of CHRIST JESUS.
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(9) part (DIV2)
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Let this bee to intreate and exhort you all, to search and looke into your selues, that so repenting and changing your wayes, you may get the sword againe into his sheath, which is alreadie drawne out,
Let this be to entreat and exhort you all, to search and look into your selves, that so repenting and changing your ways, you may get the sword again into his sheath, which is already drawn out,
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(9) part (DIV2)
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but yet hath not stricken home, and may quench the wrath which is alreadie kindled,
but yet hath not stricken home, and may quench the wrath which is already kindled,
cc-acp av vhz xx vvn av-an, cc vmb vvi dt n1 r-crq vbz av vvn,
(9) part (DIV2)
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but yet burnes not out as it will doe, if by repentance we quench it not:
but yet burns not out as it will do, if by Repentance we quench it not:
cc-acp av vvz xx av c-acp pn31 vmb vdi, cs p-acp n1 pns12 vvb pn31 xx:
(9) part (DIV2)
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and doe this euery one, as you tender the saluation of your owne soules, and the continuance of the Gospell to this glorious Nation,
and do this every one, as you tender the salvation of your own Souls, and the Continuance of the Gospel to this glorious nation,
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(9) part (DIV2)
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735
and the peace and prosperous state of this Church and common wealth. For let mē make what causes they will, it is certainely sinfulnesse that ouerturnes kingdomes,
and the peace and prosperous state of this Church and Common wealth. For let men make what Causes they will, it is Certainly sinfulness that overturns kingdoms,
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(9) part (DIV2)
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736
and changeth states, as all these kingdomes and states haue felt, who haue continued finally to contemne the Gospell.
and changes states, as all these kingdoms and states have felt, who have continued finally to contemn the Gospel.
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(9) part (DIV2)
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It followeth: And you be as chaffe, that passeth on a day.
It follows: And you be as chaff, that passes on a day.
pn31 vvz: cc pn22 vbb p-acp n1, cst vvz p-acp dt n1.
(10) part (DIV2)
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The Prophet proceedeth, and describeth more plainly, the manner and state of that plague, which God will sende vpon them:
The Prophet Proceedeth, and Describeth more plainly, the manner and state of that plague, which God will send upon them:
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(10) part (DIV2)
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the meaning was partly opened before, to bee in effect thus much;
the meaning was partly opened before, to be in Effect thus much;
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(10) part (DIV2)
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Search your selues, least God take his fanne and try you, because you woulde not trye your selues,
Search your selves, lest God take his fan and try you, Because you would not try your selves,
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(10) part (DIV2)
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and finding you vppon the tryall, not sound Wheate, but light Chaffe: blowe you to Hell with the winde of his wrath:
and finding you upon the trial, not found Wheat, but Light Chaff: blow you to Hell with the wind of his wrath:
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(10) part (DIV2)
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the Metaphor which the Prophet vseth is this, he compares the Lord to a husbandman, great and rich, the whole world is his corne fielde:
the Metaphor which the Prophet uses is this, he compares the Lord to a husbandman, great and rich, the Whole world is his corn field:
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(10) part (DIV2)
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seuerall Nations, (as this of ours for one) are his heapes of corne:
several nations, (as this of ours for one) Are his heaps of corn:
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(10) part (DIV2)
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but the heapes of corne bee full of Chaffe, that is, these particular Churches, are full of hypocrites:
but the heaps of corn be full of Chaff, that is, these particular Churches, Are full of Hypocrites:
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(10) part (DIV2)
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nowe a wise husbandman letteth Corne and Chaffe lye together no longer, then till the wind doth blowe,
now a wise husbandman lets Corn and Chaff lie together no longer, then till the wind does blow,
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(10) part (DIV2)
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and then he appoints his fanning time to seuer his corne from his chaffe, and to blow away his chaffe, and lay vp his corne:
and then he appoints his fanning time to sever his corn from his chaff, and to blow away his chaff, and lay up his corn:
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(10) part (DIV2)
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so God, the great and wise husbandman, will not let the chaffe lye for euer amongst the Wheat, he hath therefore appointed his fāning times,
so God, the great and wise husbandman, will not let the chaff lie for ever among the Wheat, he hath Therefore appointed his famning times,
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(10) part (DIV2)
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748
whē to blow the chaff into hel, & to gather his wheat into heauenly garners.
when to blow the chaff into hell, & to gather his wheat into heavenly garners.
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(10) part (DIV2)
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Nowe Gods winnowing times are two, the one is at the last day, after this life,
Now God's winnowing times Are two, the one is At the last day, After this life,
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(10) part (DIV2)
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and that is Gods great winnowing day of all his corne (that of all men) when the bad shall be seuered frō the good for euer, neuer to be mingled againe with them,
and that is God's great winnowing day of all his corn (that of all men) when the bad shall be severed from the good for ever, never to be mingled again with them,
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(10) part (DIV2)
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but by the strong & powerfull fan of his last and finall iudgement to be blown into hell:
but by the strong & powerful fan of his last and final judgement to be blown into hell:
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(10) part (DIV2)
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the winde of whose wrath, at that day, shal be strōger to blow them all away,
the wind of whose wrath, At that day, shall be Stronger to blow them all away,
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(10) part (DIV2)
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then all the wind in the world to blowe away one handfull of light Chaffe. 2. Gods other fanning time, is in this world, and that is also double.
then all the wind in the world to blow away one handful of Light Chaff. 2. God's other fanning time, is in this world, and that is also double.
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(10) part (DIV2)
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The one is, when the word is preached: the Preaching of the word is one of Gods fannes:
The one is, when the word is preached: the Preaching of the word is one of God's fans:
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(10) part (DIV2)
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For when the Gospell is preached to a Nation or Congregation, it Fannes them, and tries them,
For when the Gospel is preached to a nation or Congregation, it Fans them, and tries them,
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(10) part (DIV2)
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and purgeth them, and so serues them, that a man may see a manifest difference of the chaffe and the wheat, that is, of the goodly man, and the wicked man:
and Purgeth them, and so serves them, that a man may see a manifest difference of the chaff and the wheat, that is, of the goodly man, and the wicked man:
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(10) part (DIV2)
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this preaching of the Gospell doth Iohn the Baptist expresly call a Fanne:
this preaching of the Gospel does John the Baptist expressly call a Fan:
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(10) part (DIV2)
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where the holy Ghost pursueth this whole Metaphor most plainely, speaking of Christ, he saith, Whose Fanne is in his hand,
where the holy Ghost pursueth this Whole Metaphor most plainly, speaking of christ, he Says, Whose Fan is in his hand,
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(10) part (DIV2)
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and he will throughly purge his Floore, and gather his wheate into his garner, but the Chaffe hee will burne with fire vnquenchable. and he will thoroughly purge his Floor, and gather his wheat into his garner, but the Chaff he will burn with fire unquenchable.
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(10) part (DIV2)
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The winde of this Fanne of the word preached, is so strong, as that it seuers the Chaffe from the Wheate, that is, good professors from hypocrites in the visible Church,
The wind of this Fan of the word preached, is so strong, as that it severs the Chaff from the Wheat, that is, good professors from Hypocrites in the visible Church,
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(10) part (DIV2)
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and blowes so strongly vpon the wicked, that it brings them to the beginning of Hell euen in this world,
and blows so strongly upon the wicked, that it brings them to the beginning of Hell even in this world,
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(10) part (DIV2)
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for it so worketh vpon the conscience, as if it cannot conuert them, it strikes them with feare, terrour and torment, either in life or at death, which torment of conscience is the very flashes of hellfire.
for it so works upon the conscience, as if it cannot convert them, it strikes them with Fear, terror and torment, either in life or At death, which torment of conscience is the very flashes of hellfire.
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(10) part (DIV2)
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But, when this first Fanne of the word, will not serue to bring men to repentance, (for the word preached, doth not confound a man actually,
But, when this First Fan of the word, will not serve to bring men to Repentance, (for the word preached, does not confound a man actually,
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(10) part (DIV2)
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but onely pronounce the sentence, and thereby striue strike the consciēce) then God hath another fanne,
but only pronounce the sentence, and thereby strive strike the conscience) then God hath Another fan,
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(10) part (DIV2)
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765
and that is the Fanne of his iudgements: and that fanning or winnowing time is, when he executes his vengeance and his iudgements on a Nation:
and that is the Fan of his Judgments: and that fanning or winnowing time is, when he executes his vengeance and his Judgments on a nation:
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(10) part (DIV2)
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this is his latter fanne, when the first will not preuaile, this is his powerfull and strong fan driuen about with the winde of his wrath, this fanne went ouer the olde worlde,
this is his latter fan, when the First will not prevail, this is his powerful and strong fan driven about with the wind of his wrath, this fan went over the old world,
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(10) part (DIV2)
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and swept them all away, and went ouer the Nation of the Iewes, and wee see they are no more.
and swept them all away, and went over the nation of the Iewes, and we see they Are no more.
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(10) part (DIV2)
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1. These three fannes of God, make a threefold separation of the Chaffe from the wheate, that is, of the wicked from the Elect:
1. These three fans of God, make a threefold separation of the Chaff from the wheat, that is, of the wicked from the Elect:
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(10) part (DIV2)
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with the fanne of his worde which is powerfull, hee seuers them in all affection,
with the fan of his word which is powerful, he severs them in all affection,
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(10) part (DIV2)
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and disposition, and makes a distinction of them, so, as generally the wheat is knowne to be wheat,
and disposition, and makes a distinction of them, so, as generally the wheat is known to be wheat,
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(10) part (DIV2)
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771
and Chaffe discerned to bee Chaffe, by the Preaching of the word:
and Chaff discerned to be Chaff, by the Preaching of the word:
cc n1 vvd pc-acp vbi n1, p-acp dt vvg pp-f dt n1:
(10) part (DIV2)
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but though the tare be knowne to be tare, yet both grow together, so that the word onely serues them in affection,
but though the tear be known to be tear, yet both grow together, so that the word only serves them in affection,
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(10) part (DIV2)
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Image 22
773
and sets seuerall notes of distinction vpon them both.
and sets several notes of distinction upon them both.
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(10) part (DIV2)
94
Image 22
774
2. But then the second fan of his iudgements is more violent, for thereby he seuereth them asunder in soule, gathering the godly men,
2. But then the second fan of his Judgments is more violent, for thereby he severeth them asunder in soul, gathering the godly men,
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(10) part (DIV2)
95
Image 22
775
as his Wheate into the heauens, and blowing the soules of the wicked into hell: but yet the bodies of them both lye together, as partakers of the same iudgement,
as his Wheat into the heavens, and blowing the Souls of the wicked into hell: but yet the bodies of them both lie together, as partakers of the same judgement,
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(10) part (DIV2)
95
Image 22
776
so subiect to the same corruption, and are all lodged in the same graue of the earth,
so Subject to the same corruption, and Are all lodged in the same graven of the earth,
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(10) part (DIV2)
95
Image 22
777
and death hath like dominion ouer them all.
and death hath like dominion over them all.
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(10) part (DIV2)
95
Image 22
778
3. But afterwards at the last day, at Gods great haruest, and great winnowing time, he then with the winde of his power, seuereth them asunder in soule and body.
3. But afterwards At the last day, At God's great harvest, and great winnowing time, he then with the wind of his power, severeth them asunder in soul and body.
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(10) part (DIV2)
96
Image 22
779
Wheat from the chaffe, Sheepe from the Goates, and separateth them, neuer to be mingled againe for euer and euer:
Wheat from the chaff, Sheep from the Goats, and separateth them, never to be mingled again for ever and ever:
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(10) part (DIV2)
96
Image 22
780
and then with the winde of his wrath, hee blowes the chaffe into fire vnquenchable,
and then with the wind of his wrath, he blows the chaff into fire unquenchable,
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(10) part (DIV2)
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Image 22
781
and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen.
and with his loving favour gathereth his wheat into the everlasting and glorious garners of heaven.
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(10) part (DIV2)
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Image 22
782
So then, the first seuereth them in affectiō. The second, in soule, for a time. The third, actually in soule and body, for euer and euer.
So then, the First severeth them in affection. The second, in soul, for a time. The third, actually in soul and body, for ever and ever.
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(10) part (DIV2)
97
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783
Nowe of these three winnowing times, the holy Ghost speaketh here properly of the second: namely, the fanne of Gods iudgements: so that, the meaning of the Metaphor is this:
Now of these three winnowing times, the holy Ghost speaks Here properly of the second: namely, the fan of God's Judgments: so that, the meaning of the Metaphor is this:
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(10) part (DIV2)
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784
Search your selues and repent betimes, lest God come vppon you with some fearefull Iudgements: because you haue so long contemned the fanne of the word, and finding you too light to abide the triall, doe take you away in the iudgement, and cast you into hell:
Search your selves and Repent betimes, lest God come upon you with Some fearful Judgments: Because you have so long contemned the fan of the word, and finding you too Light to abide the trial, do take you away in the judgement, and cast you into hell:
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(10) part (DIV2)
98
Image 22
785
for as sure as the fanne of the word hath made differēce of you, which are chaffe,
for as sure as the fan of the word hath made difference of you, which Are chaff,
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(10) part (DIV2)
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786
and which are wheate, so sure shall the fanne of his iudgements, blow away the chaffe to hell and damnation. Thus much for the meaning.
and which Are wheat, so sure shall the fan of his Judgments, blow away the chaff to hell and damnation. Thus much for the meaning.
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(10) part (DIV2)
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787
Now for the vse, for vs in England, the case stands thus: Our Church doubtlesse is Gods corne field, and wee are the corne heape of God:
Now for the use, for us in England, the case Stands thus: Our Church doubtless is God's corn field, and we Are the corn heap of God:
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(11) part (DIV2)
99
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788
and those Brownists and Sectaries are blinde and besotted, who cannot see that the Church of England is a godly heape of Gods corne:
and those Brownists and Sectaries Are blind and besotted, who cannot see that the Church of England is a godly heap of God's corn:
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(11) part (DIV2)
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Image 22
789
but withall, we must confesse, we are full of chaffe:
but withal, we must confess, we Are full of chaff:
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(11) part (DIV2)
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Image 22
790
that is, of prophane and wicked hypocrites, whose hearts and mindes abound in sinnes and rebellions:
that is, of profane and wicked Hypocrites, whose hearts and minds abound in Sins and rebellions:
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(11) part (DIV2)
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Image 22
791
and many of our best professours are also too full of chaffe (that is) of corruptions,
and many of our best professors Are also too full of chaff (that is) of corruptions,
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(11) part (DIV2)
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Image 22
792
and do giue themselues too much libertie in many sinnes:
and do give themselves too much liberty in many Sins:
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(11) part (DIV2)
99
Image 22
793
but alas, the pure wheate, how thinne is it scattered? how hard to find a man (at least a family) which dedicate themselues to the Lord in holy and sincere obedience,
but alas, the pure wheat, how thin is it scattered? how hard to find a man (At least a family) which dedicate themselves to the Lord in holy and sincere Obedience,
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(11) part (DIV2)
99
Image 22
794
and labour to make conscience of all sinnes:
and labour to make conscience of all Sins:
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(11) part (DIV2)
99
Image 22
795
now therefore, seeing wee are Gods corne field, and wee haue some pure wheate amongst much chaffe,
now Therefore, seeing we Are God's corn field, and we have Some pure wheat among much chaff,
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(11) part (DIV2)
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Image 22
796
therefore God will winnow vs to find out the corne, if he haue but one corne of wheate in a handfull of chaffe,
Therefore God will winnow us to find out the corn, if he have but one corn of wheat in a handful of chaff,
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(11) part (DIV2)
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Image 22
797
but one good man of many, hee will stirre all the heape for those few corners, hee will not care to blow all the chaffe to hell, to finde out those fewe cornes of Wheate, to lay them vp in heauen:
but one good man of many, he will stir all the heap for those few corners, he will not care to blow all the chaff to hell, to find out those few corns of Wheat, to lay them up in heaven:
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(11) part (DIV2)
99
Image 22
798
so that out of all question, England being so full of chaffe, must looke to be winnowed.
so that out of all question, England being so full of chaff, must look to be winnowed.
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(11) part (DIV2)
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Image 22
799
Now for the first Fanne of his word, it hath beene vsed in this land these fiue and thirtie yeares,
Now for the First Fan of his word, it hath been used in this land these fiue and thirtie Years,
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(11) part (DIV2)
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Image 22
800
and that as powerfully, and as plentifully as any where in the world, and yet (alas) many are more godlesse, more ignorant, more prophane then euer they were,
and that as powerfully, and as plentifully as any where in the world, and yet (alas) many Are more godless, more ignorant, more profane then ever they were,
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(11) part (DIV2)
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Image 22
801
yea, wickednesse groweth, and the chaffe increaseth aboue the wheate: be sure therefore, that God will bring his second fanne vpon vs;
yea, wickedness grows, and the chaff increases above the wheat: be sure Therefore, that God will bring his second fan upon us;
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(11) part (DIV2)
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Image 22
802
because we will not suffer the first, and milde and gentle fan of his word to try and search vs:
Because we will not suffer the First, and mild and gentle fan of his word to try and search us:
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(11) part (DIV2)
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Image 22
803
therefore wee will bring the fearefull fanne of his iudgements, and with it, hee will blowe soule and body into hell, with those our sinnes and corruptions, which we would not suffer the fanne of Gods word to blow from vs. The first hath so long blowne in vaine, that the second must needes come vnto vs,
Therefore we will bring the fearful fan of his Judgments, and with it, he will blow soul and body into hell, with those our Sins and corruptions, which we would not suffer the fan of God's word to blow from us The First hath so long blown in vain, that the second must needs come unto us,
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(11) part (DIV2)
100
Image 22
804
and it hath already begun to blow: three or foure blastes haue blowne ouer vs;
and it hath already begun to blow: three or foure blasts have blown over us;
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(11) part (DIV2)
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Image 22
805
famine, pestilence, earth-quakes, fire, water, winde, these haue so blowne some of vs, that they haue taken away a great number of vs For vs that remaine, this onely remaines, that wee strengthen our selues by grace, to bee able to stand against the next blast,
famine, pestilence, earthquakes, fire, water, wind, these have so blown Some of us, that they have taken away a great number of us For us that remain, this only remains, that we strengthen our selves by grace, to be able to stand against the next blast,
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(11) part (DIV2)
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Image 22
806
for come it will, and when it comes no wealth nor worldly thing can inable vs to endure it, onely faith and repentance,
for come it will, and when it comes no wealth nor worldly thing can inable us to endure it, only faith and Repentance,
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(11) part (DIV2)
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Image 22
807
and the grace of God will stand at that day. Now therefore, in that so fearefull a fanning abideth vs:
and the grace of God will stand At that day. Now Therefore, in that so fearful a fanning Abideth us:
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(11) part (DIV2)
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Image 22
808
seeing it is so neere (as appeareth by the blastes already past ouer vs, which are nothing but the forerunners of a greater tempest) what should be our care (except wee care not to be blowne body and soule into hell) but to labour to eschew this fearefull fanne of Gods wrath:
seeing it is so near (as appears by the blasts already passed over us, which Are nothing but the forerunners of a greater tempest) what should be our care (except we care not to be blown body and soul into hell) but to labour to eschew this fearful fan of God's wrath:
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(11) part (DIV2)
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809
or at least, if it come vpon vs, that it may not blow vs to hell, but hasten vs to heauen.
or At least, if it come upon us, that it may not blow us to hell, but hasten us to heaven.
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(11) part (DIV2)
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810
If thy heart be touched to aske how this may be.
If thy heart be touched to ask how this may be.
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(11) part (DIV2)
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811
I answer thee, only to follow the Prophets aduice in this place, by searching and trying our selues.
I answer thee, only to follow the prophets Advice in this place, by searching and trying our selves.
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(11) part (DIV2)
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812
The way to escape Gods triall, is to try thy selfe: & to escape Gods iugdement, to be a iudge to thine owne soule:
The Way to escape God's trial, is to try thy self: & to escape God's judgement, to be a judge to thine own soul:
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(11) part (DIV2)
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813
and so the way to escape the fearefull fanne of God, is to fanne their owne heart by the law of God.
and so the Way to escape the fearful fan of God, is to fan their own heart by the law of God.
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(11) part (DIV2)
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814
For whomsoeuer the first fanne (that is, the worde of God) doth worke vpon:
For whomsoever the First fan (that is, the word of God) does work upon:
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(11) part (DIV2)
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815
these men are neuer blowne away with the fan of Gods iudgements.
these men Are never blown away with the fan of God's Judgments.
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(11) part (DIV2)
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816
O then, entertaine the word of God into thy heart, submit thy soule vnto it, let it pierce and try,
O then, entertain the word of God into thy heart, submit thy soul unto it, let it pierce and try,
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(11) part (DIV2)
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817
& ransacke thy heart, and lay before thee thy wretched estate by thy sinnes, and when thou seest thy nakednesse and misery, confesse it, bewaile it,
& ransack thy heart, and lay before thee thy wretched estate by thy Sins, and when thou See thy nakedness and misery, confess it, bewail it,
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(11) part (DIV2)
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818
and be humbled for it, cry and call for mercy and forgiuenes, pray against thy speciall sinnes, striue to purge them out,
and be humbled for it, cry and call for mercy and forgiveness, pray against thy special Sins, strive to purge them out,
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(11) part (DIV2)
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819
as the poyson of thy soule, craue grace from God for all thy sinnes:
as the poison of thy soul, crave grace from God for all thy Sins:
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(11) part (DIV2)
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820
if thou seest any sinnes more welcome to thy nature, more deere vnto thee, and which more preuaile against thee,
if thou See any Sins more welcome to thy nature, more deer unto thee, and which more prevail against thee,
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(11) part (DIV2)
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821
then others doe, pray against these sinnes, and striue against them aboue all:
then Others do, pray against these Sins, and strive against them above all:
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(11) part (DIV2)
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822
& endeaour, that by the fanne of Gods word, they may be blowne away from thee.
& endeaour, that by the fan of God's word, they may be blown away from thee.
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(11) part (DIV2)
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823
When thou hast done this, marke what will come of it: when thou hast fanned thy selfe, GOD will not fanne thee:
When thou hast done this, mark what will come of it: when thou hast fanned thy self, GOD will not fan thee:
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(11) part (DIV2)
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824
but when the fanne of his iudgement comes & bloweth so strongly vpon the wicked, then the Lorde finding thee alreadie fanned, and clensed by his word, will spare thee,
but when the fan of his judgement comes & blows so strongly upon the wicked, then the Lord finding thee already fanned, and cleansed by his word, will spare thee,
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(11) part (DIV2)
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and his iudgement shall either blow ouer thee, and passe by thee vntouched (as ouer Lot, in the destruction of Sodome ) or else shall fanne out all thy corruptions,
and his judgement shall either blow over thee, and pass by thee untouched (as over Lot, in the destruction of Sodom) or Else shall fan out all thy corruptions,
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(11) part (DIV2)
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826
and blowe thee vp to heauen, to be laide vp as pure wheate in the heauenly garners,
and blow thee up to heaven, to be laid up as pure wheat in the heavenly garners,
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(11) part (DIV2)
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827
and mansions of glorie, which Christ ascribed to prepare for thee.
and mansions of glory, which christ ascribed to prepare for thee.
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(11) part (DIV2)
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828
Now then amongst those many businesses, with which this world doth cumber euerie of vs (all which shall perish with the world it selfe) let vs good brethren, spare sometime for this great businesse.
Now then among those many businesses, with which this world does cumber every of us (all which shall perish with the world it self) let us good brothers, spare sometime for this great business.
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(11) part (DIV2)
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Image 22
829
Martha may be combred about many things, but this is that one thing, which is necessarie: therefore whatsoeuer is done, let not this be vndone.Martha may be cumbered about many things, but this is that one thing, which is necessary: Therefore whatsoever is done, let not this be undone.
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(11) part (DIV2)
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Once a day put thy selfe and thy life vnder the fanne of Gods lawe, try thy selfe what thou art,
Once a day put thy self and thy life under the fan of God's law, try thy self what thou art,
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and thy life, how thou liuest.
and thy life, how thou Livest.
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Once a day keepe a court in thy conscience, call thy thoughts, thy wordes, and thy deedes to their triall:
Once a day keep a court in thy conscience, call thy thoughts, thy words, and thy Deeds to their trial:
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let the ten commaundements passe vppon them, and thy sinnes and corruptions which thou findest to be chaffe, blow them away by repentance,
let the ten Commandments pass upon them, and thy Sins and corruptions which thou Findest to be chaff, blow them away by Repentance,
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so shalt thou remain pure and cleane wheate, fit for the house and Church of GOD in this world,
so shalt thou remain pure and clean wheat, fit for the house and Church of GOD in this world,
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and for his kingdome in heauen.
and for his Kingdom in heaven.
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But, if wee will not doe this, then alas, what will follow? my heart greeueth to vtter it:
But, if we will not do this, then alas, what will follow? my heart Grieveth to utter it:
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but I must, vnlesse I should bee a false Prophet: and therefore I will.
but I must, unless I should be a false Prophet: and Therefore I will.
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Our long peace, plenty, and ease, haue bred great sinnes, so great, that they reach to heauen,
Our long peace, plenty, and ease, have bred great Sins, so great, that they reach to heaven,
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and prouoke Gods Maiestie to his face, & so strong, that they will violently draw downe iudgemēts from God vpon vs:
and provoke God's Majesty to his face, & so strong, that they will violently draw down Judgments from God upon us:
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which when they come, they will bee so powerfull, and so violent, that they will blowe vs away like chaffe,
which when they come, they will be so powerful, and so violent, that they will blow us away like chaff,
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and bring this kingdome to some miserable ruine. O therefore how happy are wee, if we can entertaine this doctrine, & practise it:
and bring this Kingdom to Some miserable ruin. O Therefore how happy Are we, if we can entertain this Doctrine, & practise it:
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for in so doing, wee shall preuent Gods iudgements, we shall continue the Gospell to this land,
for in so doing, we shall prevent God's Judgments, we shall continue the Gospel to this land,
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and preserue this glorious Nation from being destroyed or dispeopled, by some fearefull iudgement.
and preserve this glorious nation from being destroyed or dispeopled, by Some fearful judgement.
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Beloued, you come hither to this place, purposely to buy and sell, and thereby to better your estates in this world:
beloved, you come hither to this place, purposely to buy and fell, and thereby to better your estates in this world:
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how happy then are you, if besides the good markets you make for your bodies and estates, you learne also how to make your selues abide the triall of Gods iudgements,
how happy then Are you, if beside the good Markets you make for your bodies and estates, you Learn also how to make your selves abide the trial of God's Judgments,
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and how to be made pure corne, fit to replenish the garners of heauen, and howe to continue Gods fauour and the Gospell to this Nation.
and how to be made pure corn, fit to replenish the garners of heaven, and how to continue God's favour and the Gospel to this nation.
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If thou goe away with this lesson, thou hast a Iewell more worth, then thou shouldest goe home possessed of all the huge riches of this Faire:
If thou go away with this Lesson, thou hast a Jewel more worth, then thou Shouldst go home possessed of all the huge riches of this Fair:
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you call this and such like times Faire times: but if thou learne this lesson right,
you call this and such like times Fair times: but if thou Learn this Lesson right,
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then thou maiest say, that this was the fairest day in deede, that euer shone vpon thee, since thou wast borne.
then thou Mayest say, that this was the Fairest day in deed, that ever shone upon thee, since thou wast born.
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This pretious Iewell which I haue spoken of al this while, I here offer vnto thee.
This precious Jewel which I have spoken of all this while, I Here offer unto thee.
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Euery one bringes hither something to be solde, this is the marchandise that I bring and set to sale vnto you:
Every one brings hither something to be sold, this is the merchandise that I bring and Set to sale unto you:
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what euer commoditie any of you bring, it is from some quarter of this land, but all is from the earth:
what ever commodity any of you bring, it is from Some quarter of this land, but all is from the earth:
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but this that I bring, it is from heauen: and all the earth cannot yeelde it:
but this that I bring, it is from heaven: and all the earth cannot yield it:
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and as it is from heauen, so it is of a heauenly vertue, and will worke that which all the wealth in this Faire is not able to doe:
and as it is from heaven, so it is of a heavenly virtue, and will work that which all the wealth in this Fair is not able to do:
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therefore cast not to buy the basest, and let passe the best of all:
Therefore cast not to buy the Basest, and let pass the best of all:
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and neuer alledge that it is aboue thy compasse, and being a Iewell, it is too deere and costly for thee:
and never allege that it is above thy compass, and being a Jewel, it is too deer and costly for thee:
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for I offer it freely vnto you, and to euery one of you, I pronounce vnto you from the Lord, that here this blessed doctrine is offered vnto you all, in his name, freely, and that you may buy it without money.
for I offer it freely unto you, and to every one of you, I pronounce unto you from the Lord, that Here this blessed Doctrine is offered unto you all, in his name, freely, and that you may buy it without money.
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Happy is that day, when thou comming so farre to buy things for thy body,
Happy is that day, when thou coming so Far to buy things for thy body,
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and payes so deare for them, doest meete with so precious a Iewell, the vertue whereof, is to saue thy soule, and payest nothing for it.
and pays so deer for them, dost meet with so precious a Jewel, the virtue whereof, is to save thy soul, and payest nothing for it.
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Thou mayest hereafter reioyce, and say: I went to buy and sell, and to helpe my body:
Thou Mayest hereafter rejoice, and say: I went to buy and fell, and to help my body:
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but I haue also learned to saue my soule. I went thither to helpe to mainiaine my owne estate:
but I have also learned to save my soul. I went thither to help to mainiaine my own estate:
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but I haue learned to helpe to maintaine England in prosperitie:
but I have learned to help to maintain England in Prosperity:
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for assuredly, if wee would all of vs learne this lesson, and practise it, wee might assure our selues of the glorious prosperitie of England, to continue from generation to generation:
for assuredly, if we would all of us Learn this Lesson, and practise it, we might assure our selves of the glorious Prosperity of England, to continue from generation to generation:
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whereas alas, if wee continue and goe forward in our sinnes, and impenitencie, it is greatly to be feared, that neyther the Gospell,
whereas alas, if we continue and go forward in our Sins, and impenitency, it is greatly to be feared, that neither the Gospel,
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nor this peace, will reach to our posteritie. Therefore now to make an end;
nor this peace, will reach to our posterity. Therefore now to make an end;
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I once againe, and lastly, commend this doctrine to you all, and euery one of you (for this marchandise that I bring, is of that nature, that though some take it,
I once again, and lastly, commend this Doctrine to you all, and every one of you (for this merchandise that I bring, is of that nature, that though Some take it,
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yet there is also inough for euery one) and I commend it vnto you, euen from the very mouth of God himselfe:
yet there is also enough for every one) and I commend it unto you, even from the very Mouth of God himself:
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thinke of it I charge thee, as euer thou lookest to appeare before the face of Christ Iesus the great Iudge, at the last day;
think of it I charge thee, as ever thou Lookest to appear before the face of christ Iesus the great Judge, At the last day;
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and if thou wouldest escape the rigour of that iudgement, enter now into iudgement with thy selfe, & search thy selfe:
and if thou Wouldst escape the rigour of that judgement, enter now into judgement with thy self, & search thy self:
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if thou now wilt not receiue this doctrine, then shal it at the last day be a bill of Enditement against thee,
if thou now wilt not receive this Doctrine, then shall it At the last day be a bill of Enditement against thee,
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for if it saue thee not, it shal condemne thee: think of it therfore seriously, as a matter that concerns thy soule & body:
for if it save thee not, it shall condemn thee: think of it Therefore seriously, as a matter that concerns thy soul & body:
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yea, and thy posterity, and this whole Realme, all which shall smart for it, if we repent not.
yea, and thy posterity, and this Whole Realm, all which shall smart for it, if we Repent not.
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And if the body of our people, and those, whose hearts are wedded to this world, will not entertaine this doctrine;
And if the body of our people, and those, whose hearts Are wedded to this world, will not entertain this Doctrine;
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thē I turne vnto you that feare the Lord, and to you I direct my last warning;
them I turn unto you that Fear the Lord, and to you I Direct my last warning;
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Search, O search, and try your hearts & liues, renew & reuiue your faith & repentance, that if iudgements doe come and blow vpon this Nation,
Search, Oh search, and try your hearts & lives, renew & revive your faith & Repentance, that if Judgments do come and blow upon this nation,
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and driue the Gospell from it, and it to hell:
and driven the Gospel from it, and it to hell:
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that yet you may haue a testimonie to your consciences, that you did not pull downe this generall calamitie,
that yet you may have a testimony to your Consciences, that you did not pull down this general calamity,
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but for your parts laboured to haue preuented it, by your earnest prayers and hartie repentance:
but for your parts laboured to have prevented it, by your earnest Prayers and hearty Repentance:
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that so, the posteritie ensuing, may not curse you, but speake reuerently of you, and praise God for you,
that so, the posterity ensuing, may not curse you, but speak reverently of you, and praise God for you,
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and wish that all had done as you did;
and wish that all had done as you did;
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for then had they enioyed this goodly lande, and all Gods blessings with it, as we their forefathers did before them:
for then had they enjoyed this goodly land, and all God's blessings with it, as we their Forefathers did before them:
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and so shall our names not rotte, but flourish amongst the posterities to come, which shall be partakers of the desolation:
and so shall our names not rotten, but flourish among the Posterities to come, which shall be partakers of the desolation:
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And when we haue renewed our repentance, let vs then euery one of vs, deale with the Lord by earnest prayer for this Church and Nation, that the Lord would shew his mercy vpon it,
And when we have renewed our Repentance, let us then every one of us, deal with the Lord by earnest prayer for this Church and nation, that the Lord would show his mercy upon it,
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and continue vnto it, this peace and the Gospell:
and continue unto it, this peace and the Gospel:
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it is nothing with the Lord to doe it, his powerfull hand is not shortened, he can continue our peace:
it is nothing with the Lord to do it, his powerful hand is not shortened, he can continue our peace:
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when the Papists looke for hurli-burlies, hee can continue the Gospell, when they hope to set vp their Idolatrie againe:
when the Papists look for hurlyburlies, he can continue the Gospel, when they hope to Set up their Idolatry again:
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let vs therefore applye the Lord with our prayers, and with Moses set our selues in the breach,
let us Therefore apply the Lord with our Prayers, and with Moses Set our selves in the breach,
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and pray for the ignorance of the multitude, and bewaile their sinnes, who bewaile not their owne.
and pray for the ignorance of the multitude, and bewail their Sins, who bewail not their own.
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So did Noah, Daniel, and Iob, in their ages, and praied for the people in generall calamities:
So did Noah, daniel, and Job, in their ages, and prayed for the people in general calamities:
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let vs all bee Noahs, Daniels, and Iobs, in our generations:
let us all be Noahs, Daniel's, and Jobs, in our generations:
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if wee doe thus, then when Iudgements come, we shall either turne them away from our Nation,
if we do thus, then when Judgments come, we shall either turn them away from our nation,
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or at the least wee shall deliuer our owne soules. Let vs now turne to the Lord in prayer, and because it cannot be hoped,
or At the least we shall deliver our own Souls. Let us now turn to the Lord in prayer, and Because it cannot be hoped,
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but that this our generall sinfulnesse must needes ende with some heauie Iudgement:
but that this our general sinfulness must needs end with Some heavy Judgement:
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let vs desire the Lord still to defet our deserued punishments, and still to spare vs,
let us desire the Lord still to defet our deserved punishments, and still to spare us,
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and to giue vs time and leysure to repent:
and to give us time and leisure to Repent:
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that so, wee entring into our selues, and searching our hearts, and turning to the Lord:
that so, we entering into our selves, and searching our hearts, and turning to the Lord:
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wee may turne away his imminent Iudgements, and that when his wrath doth burne out indeede, we may then be counted worthy in Christ, to escape those things which must needs come vpon the world. Amen. Willam Perkins.
we may turn away his imminent Judgments, and that when his wrath does burn out indeed, we may then be counted worthy in christ, to escape those things which must needs come upon the world. Amen. William Perkins.
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Lament. 3. Let vs Search and trye our wayes, and turne againe to the Lord. Trin-vni Deo gloria. FINIS.
Lament. 3. Let us Search and try our ways, and turn again to the Lord. Trinity God gloria. FINIS.
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