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IEREMIE 3.22. the latter part of the Verse. Behold, wee come vnto thee, for thou art the Lord, our God.
IEREMIE 3.22. the latter part of the Verse. Behold, we come unto thee, for thou art the Lord, our God.
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SOme wonderfull sight out of all question was heere to be seene, or else men neuer durst haue beene so bold,
some wonderful sighed out of all question was Here to be seen, or Else men never durst have been so bold,
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as to haue called to the great God of heauen to behold it.
as to have called to the great God of heaven to behold it.
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Some pleasing spectacle out of all doubt was to be exhibited, or else the great God of heauen would neuer haue vouchsafed the casting downe of his gratious eye vpon it. It was so indeed.
some pleasing spectacle out of all doubt was to be exhibited, or Else the great God of heaven would never have vouchsafed the casting down of his gracious eye upon it. It was so indeed.
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A wonder aboue all other wonders: the stony and rebellious hearts of men suddenly turned, into soft and obedient hearts.
A wonder above all other wonders: the stony and rebellious hearts of men suddenly turned, into soft and obedient hearts.
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A ioyfull spectacle vnto God aboue all other spectacles; runnagate seruants returning vnto the seruice of their Souereigne Lord;
A joyful spectacle unto God above all other spectacles; runagate Servants returning unto the service of their Sovereign Lord;
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rebellious children repenting, and running as it were into the bosome of their gratious God, and louing Father.
rebellious children repenting, and running as it were into the bosom of their gracious God, and loving Father.
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If wee will beleeue him who is Truth it selfe, this is the principall, if not the onely sight vpon earth, which giues contentment,
If we will believe him who is Truth it self, this is the principal, if not the only sighed upon earth, which gives contentment,
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and brings ioy vnto Heauen, vnto the Saints, vnto the Angels, yea vnto the blessed Trinity it selfe.
and brings joy unto Heaven, unto the Saints, unto the Angels, yea unto the blessed Trinity it self.
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I haue chosen this, as a Text fitting the present occasion, because we are now doing the very same thing, which the Israelites then did:
I have chosen this, as a Text fitting the present occasion, Because we Are now doing the very same thing, which the Israelites then did:
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For tell me, I pray, what doe we intend by this solemne generall Assembly, or what doe we pretend by this publique Fasting, Praying,
For tell me, I pray, what do we intend by this solemn general Assembly, or what do we pretend by this public Fasting, Praying,
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and humbling our selues vnder the hand of Almighty God, but this serious protestation; Behold, we come vnto thee, for thou art the Lord our God? Bold, prophane,
and humbling our selves under the hand of Almighty God, but this serious protestation; Behold, we come unto thee, for thou art the Lord our God? Bold, profane,
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and wretched men we are if wee deride our Maker, and call vnto him, that he would out of heauen behold a Sight heere vpon earth when in truth there is no such Sight to bee seene.
and wretched men we Are if we deride our Maker, and call unto him, that he would out of heaven behold a Sighed Here upon earth when in truth there is no such Sighed to be seen.
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Dutifull, holy, and happy men we are, if God looking downe from heauen, behold in vs, that which we pretend, and he expects.
Dutiful, holy, and happy men we Are, if God looking down from heaven, behold in us, that which we pretend, and he expects.
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Now that we may the better vnderstand what this is, let vs come to a particular consideration of the Text;
Now that we may the better understand what this is, let us come to a particular consideration of the Text;
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which is nothing else, but a short and direct answer of Gods people, vnto a Proposition which God had made vnto them in the words immediately going before. Gods proposition was this:
which is nothing Else, but a short and Direct answer of God's people, unto a Proposition which God had made unto them in the words immediately going before. God's proposition was this:
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(O returne yee back sliding children, and I will heale your rebellions) The Israelites answer hereunto, is very punctuall and direct.(Oh return ye back sliding children, and I will heal your rebellions) The Israelites answer hereunto, is very punctual and Direct.
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(Behold, we come vnto thee for thou art the Lord, our God.) In which answer, we may obserue these two generall parts:(Behold, we come unto thee for thou art the Lord, our God.) In which answer, we may observe these two general parts:
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1. A protestation of their sincere obedience, (Behold, wee come vnto thee)
1. A protestation of their sincere Obedience, (Behold, we come unto thee)
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2. A declaration of the motiue inducing them thereunto, For thou art the Lord, our God.
2. A declaration of the motive inducing them thereunto, For thou art the Lord, our God.
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This protestation consists not of many words, and yet it containes many matters of great importance;
This protestation consists not of many words, and yet it contains many matters of great importance;
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which I will speake of in order, as the words shall offer them vnto me.
which I will speak of in order, as the words shall offer them unto me.
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1. The first is the Inward Obedience of their Hearts, implied in the word, Ecce, Behold: For howsoeuer the Heart bee not expressely named,
1. The First is the Inward obedience of their Hearts, implied in the word, Ecce, Behold: For howsoever the Heart be not expressly nam,
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yet this Ecce, calls as it were vpon God, to take notice of the secret resolution of their hearts,
yet this Ecce, calls as it were upon God, to take notice of the secret resolution of their hearts,
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and to behold their obedience, in bowing and bending of them, vnto his most iust, and holy commands.
and to behold their Obedience, in bowing and bending of them, unto his most just, and holy commands.
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In all acceptable obedience vnto God, the Heart must be the ringleader:
In all acceptable Obedience unto God, the Heart must be the ringleader:
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if that be wanting, the seeming good actions of a Heartlesse Christian, are but like the walking or stirring of a liueles body, which affrights many, but pleaseth no beholder. Omnia honesta opera voluntas inchoat.
if that be wanting, the seeming good actions of a Heartless Christian, Are but like the walking or stirring of a liueles body, which affrights many, but Pleases no beholder. Omnia Honesta opera Voluntas inchoat.
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It is the Heart or Will, which giues the beginning vnto euery good action: and this is it which in the first place the Israelites presented vnto God:
It is the Heart or Will, which gives the beginning unto every good actium: and this is it which in the First place the Israelites presented unto God:
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And surely there was good reason, and a iust cause of their so dooing
And surely there was good reason, and a just cause of their so doing
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First, because their vnfaithfull and stubborne heart was it, that had lead them out into open rebellion against God;
First, Because their unfaithful and stubborn heart was it, that had led them out into open rebellion against God;
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and therefore it was necessarily required, that a loyall and obedient heart, should also be their Leader, in this their Submission,
and Therefore it was necessarily required, that a loyal and obedient heart, should also be their Leader, in this their Submission,
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and comming in vnto Almighty God.
and coming in unto Almighty God.
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Againe, whensoeuer God calls vnto a Sinner to returne, his meaning is, that his heart should first answer vnto the call.
Again, whensoever God calls unto a Sinner to return, his meaning is, that his heart should First answer unto the call.
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My Sonne giue me thy heart; and Hebrewes the 10.22. Let vs draw neere vnto God with a true heart. As good stay behinde;My Son give me thy heart; and Hebrews the 10.22. Let us draw near unto God with a true heart. As good stay behind;
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as come when God calls, and leaue our hearts behinde.
as come when God calls, and leave our hearts behind.
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Last of all, it is the Heart vpon which Gods eyes are principally fixed, whensoeuer we present our humble seruice vnto him:
Last of all, it is the Heart upon which God's eyes Are principally fixed, whensoever we present our humble service unto him:
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and it is one of his Royall Prerogatiues, to be the Discerner of Hearts.
and it is one of his Royal Prerogatives, to be the Discerner of Hearts.
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Wee may therefore well suppose, that these Israelites durst neuer haue called God to Behold their comming, had not their hearts beene their leaders.
we may Therefore well suppose, that these Israelites durst never have called God to Behold their coming, had not their hearts been their leaders.
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For they could not be ignorant of that peremptory conclusion. ( If I regard wickednesse in my heart, the Lord will not heare me.
For they could not be ignorant of that peremptory conclusion. (If I regard wickedness in my heart, the Lord will not hear me.
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Now if any man aske me whence came this admirable change, that men of brasen foreheads,
Now if any man ask me whence Come this admirable change, that men of brazen foreheads,
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and iron hearts, are so suddenly become men of humble, soft, and religious hearts, all that I can answer is this:
and iron hearts, Are so suddenly become men of humble, soft, and religious hearts, all that I can answer is this:
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The same God that had long called vnto them for their hearts, had now at length giuen them new hearts,
The same God that had long called unto them for their hearts, had now At length given them new hearts,
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and a new spirit, and had taken the stony heart out of their body, as the Prophet Ezekiel speakes.
and a new Spirit, and had taken the stony heart out of their body, as the Prophet Ezekielem speaks.
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Bona voluntas est hominis propria, sed Deo inspirante concepta. A good will, or a good heart, is a mans owne when he hath it:Bona Voluntas est hominis propria, sed God inspirante concepta. A good will, or a good heart, is a men own when he hath it:
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but it is the diuine inspiration from whence hee hath it.
but it is the divine inspiration from whence he hath it.
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Let vs now for a while leaue the consideration of these Israelites, and their new hearts,
Let us now for a while leave the consideration of these Israelites, and their new hearts,
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and come to consider our owne.
and come to Consider our own.
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We all make the same protestation this day, of our obedient and penitent hearts which they did.
We all make the same protestation this day, of our obedient and penitent hearts which they did.
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Wee all in effect intreate GOD to looke downe from heauen, and to Behold this vnfeined and sincere resolution of our Hearts.
we all in Effect entreat GOD to look down from heaven, and to Behold this unfeigned and sincere resolution of our Hearts.
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Take heede of drawing neere vnto GOD with your lippes, and remoouing your hearts farre from him.
Take heed of drawing near unto GOD with your lips, and removing your hearts Far from him.
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Be sure of that constant resolution which was in holy Dauid, when he made this profession:
Be sure of that constant resolution which was in holy David, when he made this profession:
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I desire to doe thy good will (O my God) yea thy law is within my heart. I desire to do thy good will (Oh my God) yea thy law is within my heart.
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Pars prima bonitatis est velle fieri bonum. The first part of goodnesse, is to haue the Will of beeing good.Pars prima bonitatis est velle fieri bonum. The First part of Goodness, is to have the Will of being good.
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I cannot pierce into your hearts, and see your secret intentions and purposes:
I cannot pierce into your hearts, and see your secret intentions and Purposes:
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God can, and doth, and your owne hearts also can and doe take notice of your inward resolutions.
God can, and does, and your own hearts also can and do take notice of your inward resolutions.
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Hath any man therefore had a filthy, lustfull, and adulterous heart;
Hath any man Therefore had a filthy, lustful, and adulterous heart;
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aske it whether it bee now resolued to keepe it selfe a pure, chaste, and vndefiled heart.
ask it whither it be now resolved to keep it self a pure, chaste, and undefiled heart.
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Hath any man had a couetous or an ambitious proud heart, let him search into it,
Hath any man had a covetous or an ambitious proud heart, let him search into it,
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and see whether it now be resolued, to renounce the world, with all the vaine pompe and pride thereof.
and see whither it now be resolved, to renounce the world, with all the vain pomp and pride thereof.
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Hath any man had an vncharitable, contentious, and malicious heart;
Hath any man had an uncharitable, contentious, and malicious heart;
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let him examine himselfe, whether hee bee fully bent to purge out this old and sowre leauen of maliciousnesse or no.
let him examine himself, whither he be Fully bent to purge out this old and sour leaven of maliciousness or no.
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If our outward humiliation be seuer'd from this inward resolution, What is it but (as Tertullian speakes) Impietatis secreta superficialibus officijs obumbrare.
If our outward humiliation be severed from this inward resolution, What is it but (as Tertullian speaks) Impietatis secreta superficialibus Offices obumbrare.
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To hide the depths of wickednesse vnder a Superficies of holines. I hope there is none such here;
To hide the depths of wickedness under a Superficies of holiness. I hope there is none such Here;
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but if there be, let them know, that a dissembling Nation is stiled, The People of Gods wrath;
but if there be, let them know, that a dissembling nation is styled, The People of God's wrath;
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because hypocrites are (to vse the Philosophers phrase) in vltima & proxima dispositione, in the last, neerest, Because Hypocrites Are (to use the Philosophers phrase) in Ultima & proxima disposition, in the last, nearest,
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and fittest disposition, to take fire at the deuouring flame of Gods wrath.
and Fittest disposition, to take fire At the devouring flame of God's wrath.
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In this day therefore of our solemne Fast, and of our professed new obedience, it much imports vs to be sure that wee are sound,
In this day Therefore of our solemn Fast, and of our professed new Obedience, it much imports us to be sure that we Are found,
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and not rotten at the heart; least when wee shall come hereafter to pleade with God, as those hypocriticall Iewes did;
and not rotten At the heart; lest when we shall come hereafter to plead with God, as those hypocritical Iewes did;
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why haue we fasted, and thou seest it not. why have we fasted, and thou See it not.
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Why haue wee punished our selues, and thou regardest it not? VVee receiue the same answer.Why have we punished our selves, and thou regardest it not? We receive the same answer.
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Behold, in the day of your fast, yee seeke your owne will; Behold, you fast to strife and debate. Behold, in the day of your fast, ye seek your own will; Behold, you fast to strife and debate.
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If there be in our hearts a resolution onely of abstaining from meate and drinke for certaine howres,
If there be in our hearts a resolution only of abstaining from meat and drink for certain hours,
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but no purpose of waining our selues from our owne wills, all outward shews of intended reformation, will but make to our deeper condemnation.
but no purpose of waining our selves from our own wills, all outward shows of intended Reformation, will but make to our Deeper condemnation.
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Qui laudatur ab hominibus vituperante Deo, non saluabitur ab hominibus damnante Deo. He who is praised of men,Qui laudatur ab hominibus vituperante God, non saluabitur ab hominibus damnante God He who is praised of men,
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whilst God accuseth him, cannot be saued by men, when God will condemne him.
while God Accuseth him, cannot be saved by men, when God will condemn him.
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But I am charitably perswaded, that euery one of vs, who this day present our selues vnto the view of God, hath brought with him a new heart, fully resolued vpon a new and holy life.
But I am charitably persuaded, that every one of us, who this day present our selves unto the view of God, hath brought with him a new heart, Fully resolved upon a new and holy life.
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2. There is a second point now to bee considered in this Protestation of their obedience;
2. There is a second point now to be considered in this Protestation of their Obedience;
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and that is, the outward performance answerable to the inward resolution and purpose of their hearts:
and that is, the outward performance answerable to the inward resolution and purpose of their hearts:
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wherein I will first speake briefly of the Act it selfe, and then of the seuerall circumstances considerable in the same Act. This Act God expresseth by the name of Returning;
wherein I will First speak briefly of the Act it self, and then of the several Circumstances considerable in the same Act. This Act God Expresses by the name of Returning;
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(Oreturne yee disobedient children.) The Israelites terme it Comming.(Overturn ye disobedient children.) The Israelites term it Coming.
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(Behold, we come vnto thee.) Both words note vnto vs one and the very same thing;(Behold, we come unto thee.) Both words note unto us one and the very same thing;
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to wit, the forsaking of our wicked and sinnefull waies and the walking in the vndefiled way of Gods Commandements.
to wit, the forsaking of our wicked and sinful ways and the walking in the undefiled Way of God's commandments.
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For as sinne, is Auersio à Creatore, & conuersio ad creaturam. An inordinate turning from God vnto the creature;
For as sin, is Aversion à Creatore, & Conversion ad creaturam. an inordinate turning from God unto the creature;
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so on the contrary, Godlinesse or righteousnesse, is a turning from the vaine creature, and a Returning or comming vnto God our Creator.
so on the contrary, Godliness or righteousness, is a turning from the vain creature, and a Returning or coming unto God our Creator.
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Ad Deum non locis mouemur sed moribus. Ad God non locis mouemur sed moribus.
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We come vnto God, not by shifting of places, but by changing of our manners and practises.
We come unto God, not by shifting of places, but by changing of our manners and practises.
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Comming vnto the Church (as now we doe) is but comming vnto the materiall house of God:
Coming unto the Church (as now we do) is but coming unto the material house of God:
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ceasing to doe euill, practising to doe well, that is our true returning vnto God.
ceasing to do evil, practising to do well, that is our true returning unto God.
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Let the wicked forsake his waies, and the vnrighteous his owne imaginations, and returne vnto the Lord. Let the wicked forsake his ways, and the unrighteous his own Imaginations, and return unto the Lord.
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If there be not this outward practise, answerable vnto the pretended inward obedience of our hearts;
If there be not this outward practice, answerable unto the pretended inward Obedience of our hearts;
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out of question the former pretense was but false and counterfeit. Nemo veraciter dicit, volo, qui nonfacit illud quod potest. No man truely saies:
out of question the former pretense was but false and counterfeit. Nemo Veraciter dicit, volo, qui nonfacit illud quod potest. No man truly Says:
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I am in Will and Heart resolued, vnlesse according to his ability, he indeauour to performe his resolution.
I am in Will and Heart resolved, unless according to his ability, he endeavour to perform his resolution.
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But euery man will alleage for himselfe, that he is none of those that come vnto God in pretended resolutions of obedience;
But every man will allege for himself, that he is none of those that come unto God in pretended resolutions of Obedience;
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hee comes in deed, that is, in the practise of a Godly life. Let vs examine a little the truth of this allegation.
he comes in deed, that is, in the practice of a Godly life. Let us examine a little the truth of this allegation.
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There is but one way of comming vnto God;
There is but one Way of coming unto God;
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there are many crooked bypaths (yet broad and beaten waies too) which carry vs quite away from him.
there Are many crooked bypaths (yet broad and beaten ways too) which carry us quite away from him.
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He who walkes in the way, which Gods Word hath chalked out vnto him, he and none but he, is comming vnto God;
He who walks in the Way, which God's Word hath chalked out unto him, he and none but he, is coming unto God;
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and how few bee there that care either to finde or follow this way;
and how few be there that care either to find or follow this Way;
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They which follow the guidance of their own corrupt and crafty reason, may come vnto wealth or worldy preferment,
They which follow the guidance of their own corrupt and crafty reason, may come unto wealth or worldy preferment,
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but certainely by this way they can neuer come vnto God: and how many bee there that wander in this way all their life long.
but Certainly by this Way they can never come unto God: and how many be there that wander in this Way all their life long.
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But the Apostle hath giuen them their doome.
But the Apostle hath given them their doom.
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The naturall man perceiues not the things which are of God, neither can he, for they are foolishnesse vnto him. The natural man perceives not the things which Are of God, neither can he, for they Are foolishness unto him.
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They which follow the bent of their owne sensuall appetite, may wallow in bodily and filthy pleasures;
They which follow the bent of their own sensual appetite, may wallow in bodily and filthy pleasures;
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but by this way they can neuer come to God, nor to those pleasures which areat his right hand for euermore.
but by this Way they can never come to God, nor to those pleasures which areat his right hand for evermore.
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Last of al, they which walke in the way wherein the Multitude walkes, and follow onely the fashions of the present time, they may at length arriue at that place, where they shall meete with most company,
Last of all, they which walk in the Way wherein the Multitude walks, and follow only the fashions of the present time, they may At length arrive At that place, where they shall meet with most company,
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but neuer there where they shall meete with God, and the best and most blessed company. Tritissima quaeque via maxime decipit.
but never there where they shall meet with God, and the best and most blessed company. Tritissima quaeque via maxim decipit.
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The most beaten and broad way, leads vs farthest out of the right way.
The most beaten and broad Way, leads us farthest out of the right Way.
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What therefore remaines, but onely this? If thou wouldest haue assurance, that thou art in the number of those that truely come vnto God, see whether thou takest his word for a lanterne vnto thy feete,
What Therefore remains, but only this? If thou Wouldst have assurance, that thou art in the number of those that truly come unto God, see whither thou Takest his word for a lantern unto thy feet,
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and a light vnto thy paths; and a Light unto thy paths;
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for this alone is the straight way chalked out by God, and bringing men vnto GOD.
for this alone is the straight Way chalked out by God, and bringing men unto GOD.
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And let this suffice for the Act of our comming vnto God; the Circumstances of this act must now bee handled, which are in number three.
And let this suffice for the Act of our coming unto God; the circumstances of this act must now be handled, which Are in number three.
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The first, is the Generality of the persons returning or comming vnto God, implied in the word, Wee; that is, All wee, the whole Congregation, Behold, wee come. Had not their comming beene a ioynt and generall comming, they could not thereby haue obtained that which they sought for.
The First, is the Generality of the Persons returning or coming unto God, implied in the word, we; that is, All we, the Whole Congregation, Behold, we come. Had not their coming been a joint and general coming, they could not thereby have obtained that which they sought for.
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What was that? The remoouall of such heauie iudgements as lay vpon them, and the auerting of more heauie, which by the Prophets were threatned against them.
What was that? The removal of such heavy Judgments as lay upon them, and the averting of more heavy, which by the prophets were threatened against them.
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A particular man by returning vnto God, may turne away a particular iudgement hanging ouer his owne head;
A particular man by returning unto God, may turn away a particular judgement hanging over his own head;
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but where the rebellion hath beene generall, and where the iudgement prepared is some generall calamity, there it must bee a generall conuersion and comming vnto God, that must turne away his wrath.
but where the rebellion hath been general, and where the judgement prepared is Some general calamity, there it must be a general conversion and coming unto God, that must turn away his wrath.
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Noah, Daniel, or Iob, may deliuer their owne soules by their particular repentance, but they shall saue neither sonnes, Noah, daniel, or Job, may deliver their own Souls by their particular Repentance, but they shall save neither Sons,
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nor daughters, they onely shall be deliuered, but the land shall be wasted.
nor daughters, they only shall be Delivered, but the land shall be wasted.
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If the Sea roare and swell, threatning to breake downe the banks, and ouerflow some large plaine;
If the Sea roar and swell, threatening to break down the banks, and overflow Some large plain;
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it is not the care of one or two in keeping or repairing their banks, that can preuent the inundation:
it is not the care of one or two in keeping or repairing their banks, that can prevent the inundation:
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euen so when God, (that I may vse the phrase of the Prophet Ieremy) shall roare from aboue against a nation,
even so when God, (that I may use the phrase of the Prophet Ieremy) shall roar from above against a Nation,
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and be ready to swallow them vp: and be ready to swallow them up:
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If there be not a generall indeauour in stopping him from making a breach, the indeuours of some few cannot preuent the deluge of his wrath.
If there be not a general endeavour in stopping him from making a breach, the endeavours of Some few cannot prevent the deluge of his wrath.
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Would we therefore (the people of this land) preuent a generall calamity, which out of doubt hangs ouer our heads for our generall impiety;
Would we Therefore (the people of this land) prevent a general calamity, which out of doubt hangs over our Heads for our general impiety;
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Iet vs troope together, and one call vpon another;
Jet us troop together, and one call upon Another;
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Come let vs returne vnto the Lord, for he hath spoiled vs and he will heale vs, he hath wounded vs, Come let us return unto the Lord, for he hath spoiled us and he will heal us, he hath wounded us,
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and hee will binde vs vp againe.
and he will bind us up again.
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Let the children of Israel, and the children of Iuda Come Together, and weeping seeke the Lord their God: Let the children of Israel, and the children of Iuda Come Together, and weeping seek the Lord their God:
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In briefe, let vs all ioyning together, hands, hearts, and voices, say truely and vnfeinedly vnto God, Behold, wee come vnto thee;
In brief, let us all joining together, hands, hearts, and voices, say truly and unfeignedly unto God, Behold, we come unto thee;
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and then there is no doubt to be made, but he will turne away his fierce wrath from vs. But alasse, what hope or likelihood is there of such a ioynt and generall returning vnto God? Euery man indeed seemes willing that others should turne from their sins and come vnto God,
and then there is no doubt to be made, but he will turn away his fierce wrath from us But alas, what hope or likelihood is there of such a joint and general returning unto God? Every man indeed seems willing that Others should turn from their Sins and come unto God,
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but the most are desirous to stay behinde themselues, or to be the very last in this returne.
but the most Are desirous to stay behind themselves, or to be the very last in this return.
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The Laity are much troubled, and heartily grieued at the Scandalous sins of the Clergy,
The Laity Are much troubled, and heartily grieved At the Scandalous Sins of the Clergy,
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and by all meanes they would haue vs forced to come vnto God ioyntly and generally, without leauing any one stragler of our company behinde vs. But when the matter concernes themselues, I see no such generall displeasure against their owne sins, no such care or indeauour to returne ioyntly and generally vnto God in their owne persons.
and by all means they would have us forced to come unto God jointly and generally, without leaving any one straggler of our company behind us But when the matter concerns themselves, I see no such general displeasure against their own Sins, no such care or endeavour to return jointly and generally unto God in their own Persons.
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And I am afraid wee of the Clergy are quit with them in the same kinde:
And I am afraid we of the Clergy Are quit with them in the same kind:
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inueighing mightily against their sins, and crying aloud vnto them, Returne, and yet in the meane time going on in our own.
inveighing mightily against their Sins, and crying aloud unto them, Return, and yet in the mean time going on in our own.
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I might say the same of the great and mighty men of the land, compared with the poorer and meaner sort of people.
I might say the same of the great and mighty men of the land, compared with the Poorer and meaner sort of people.
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Both haue their proper and knowne faults;
Both have their proper and known Faults;
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each of them are wondrous earnest that the other might be reclaimed, and neither so forward as they should be, in reforming themselues.
each of them Are wondrous earnest that the other might be reclaimed, and neither so forward as they should be, in reforming themselves.
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I see but one way to make vs come ioyntly and Generally vnto God;
I see but one Way to make us come jointly and Generally unto God;
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and that is, if we can fall amongst our selues at an vnwonted and vnheard of,
and that is, if we can fallen among our selves At an unwonted and unheard of,
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but most allowable and happy strife, who shall be the first in comming vnto God. I am sure there is euery where strife more then enough for worldly precedence:
but most allowable and happy strife, who shall be the First in coming unto God. I am sure there is every where strife more then enough for worldly precedence:
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I would I were able to kindle in your hearts a spirituall ambition about this Holy Precedence, in comming vnto God.
I would I were able to kindle in your hearts a spiritual ambition about this Holy Precedence, in coming unto God.
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Let vs of the Clergie begin the contention;
Let us of the Clergy begin the contention;
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and as we haue a prerogatiue of more neere and speciall attendance vpon God in regard of our sacred function:
and as we have a prerogative of more near and special attendance upon God in regard of our sacred function:
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so let vs striue to come first and neerest vnto him in holines of conuersation.
so let us strive to come First and nearest unto him in holiness of Conversation.
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If we prooue dull and slacke herein, you the Nobles, the Magistrates, the great men of the kingdome, step forth, and claime your priuiledge.
If we prove dull and slack herein, you the Nobles, the Magistrates, the great men of the Kingdom, step forth, and claim your privilege.
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The high Officers of the Kingdome in Ciuill matters challenge a right of precedence before other men: but this is not all;
The high Officers of the Kingdom in Civil matters challenge a right of precedence before other men: but this is not all;
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take notice I pray, of your full right.
take notice I pray, of your full right.
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You are stiled and inrolled, Officers of Gods Kingdome, and therefore you must hold your precedence,
You Are styled and enrolled, Officers of God's Kingdom, and Therefore you must hold your precedence,
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as well in the Seruice of God as of the King.
as well in the Service of God as of the King.
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If neither Priests nor Nobles, Ministers nor Magistrates, will put in for this right of precedence:
If neither Priests nor Nobles, Ministers nor Magistrates, will put in for this right of precedence:
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you of the commonalty, you of the lowest and meanest of the commonalty, striue to get the precedence from vs both.
you of the commonalty, you of the lowest and Meanest of the commonalty, strive to get the precedence from us both.
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It is neither pride nor euill manners, in this case to thrust before your betters.
It is neither pride nor evil manners, in this case to thrust before your betters.
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Nay, in so doing, you make your selues more holy then your Priests more noble then your Princes.
Nay, in so doing, you make your selves more holy then your Priests more noble then your Princes.
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It was the saying of a Philosopher; Philosophia stemma non inspicit. The Diuine may say as truly;
It was the saying of a Philosopher; Philosophia stemma non inspicit. The Divine may say as truly;
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Theologia stemma non inspicit; Diuinity lookes not vpon pettigrees. Hee is nobly borne, who is borne againe of the Spirit;Theology stemma non inspicit; Divinity looks not upon pettigrees. He is nobly born, who is born again of the Spirit;
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he is honourable, who makes it his honor, to be one of the first and formost in Gods seruice.
he is honourable, who makes it his honour, to be one of the First and foremost in God's service.
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There is a seede of man which is an honour able seede: and this honourable seede are they which feare the Lord. There is a seed of man which is an honour able seed: and this honourable seed Are they which Fear the Lord.
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Now my wish and prayer vnto God, and my earnest exhortation vnto you is this;
Now my wish and prayer unto God, and my earnest exhortation unto you is this;
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that you would all grow ambitious of this honour, that you would lay aside all other strife,
that you would all grow ambitious of this honour, that you would lay aside all other strife,
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and make this your onely strife, who shall first leaue his sinnes, who shall first come vnto God.
and make this your only strife, who shall First leave his Sins, who shall First come unto God.
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If this strife were once a foot amongst vs, no doubt but we should come iointly and generally vnto God, as the Israelites here did.
If this strife were once a foot among us, no doubt but we should come jointly and generally unto God, as the Israelites Here did.
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The second Circumstance obseruable in this Comming of the Israelites vnto God, is now to be considered;
The second Circumstance observable in this Coming of the Israelites unto God, is now to be considered;
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which is, the Celeritie or present haste vsed in this their Comming. (Wee Come) in the present Tense;
which is, the Celerity or present haste used in this their Coming. (we Come) in the present Tense;
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not wee will come ere long;
not we will come ere long;
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not we will consider vpon it when will bee our fittest time to come vnto thee. No such matter.
not we will Consider upon it when will be our Fittest time to come unto thee. No such matter.
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Here is obedience without delay, present comming, answerable vnto Gods present calling.
Here is Obedience without Delay, present coming, answerable unto God's present calling.
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When God calls vpon sinfull men to repent and returne vnto him, the most giue him an answer, not vnlike that which Felix gaue vnto Paul, Goe thy way for this time,
When God calls upon sinful men to Repent and return unto him, the most give him an answer, not unlike that which Felix gave unto Paul, Go thy Way for this time,
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and when I haue conuenient time, I will call for thee againe. and when I have convenient time, I will call for thee again.
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But we must not refuse Gods conuenient time, and thinke to make him waite vpon our conuenient time.
But we must not refuse God's convenient time, and think to make him wait upon our convenient time.
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No, the practise of these Israelites must bee our patterne and instruction. Obedientia non discutit Dei mandata, sed facit.
No, the practice of these Israelites must be our pattern and instruction. Obedientia non discutit Dei Commandments, sed facit.
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True obedience doth not debate the case when God commands, but presently falls in hand with executing his command.
True Obedience does not debate the case when God commands, but presently falls in hand with executing his command.
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Excellent is that example of faithfull Abraham. God saith vnto him, Get thee out of thy countrey,
Excellent is that Exampl of faithful Abraham. God Says unto him, Get thee out of thy country,
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and from thy kindred, and from thy Fathers house, vnto the land that I will shew thee. And so Abraham presently departed.and from thy kindred, and from thy Father's house, unto the land that I will show thee. And so Abraham presently departed.
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Euen so when GOD bids the true seed of faithfull Abraham, to leaue their corrupt affections, to forsake their wonted wicked courses,
Eve so when GOD bids the true seed of faithful Abraham, to leave their corrupt affections, to forsake their wonted wicked courses,
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and come into that land of Righteousnesse which hee shewes vnto them, they presently leaue the one, and come into the other.
and come into that land of Righteousness which he shows unto them, they presently leave the one, and come into the other.
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Delay is alwaies dangerous in matters of importance, but in this our comming vnto God, it drawes three Mischiefes after it,
delay is always dangerous in matters of importance, but in this our coming unto God, it draws three Mischiefs After it,
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and they are mighty mischiefes too.
and they Are mighty mischiefs too.
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The first is, an vnspeakeable and intollerable Indignity, offered vnto the Sacred Maiestie of God himselfe.
The First is, an unspeakable and intolerable Indignity, offered unto the Sacred Majesty of God himself.
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For when God calls vs to come vnto him, What staies vs from comming, vpon whom doe we waite in the Interim? vpon whom (as much as in vs lies) doe wee make the great God of heauen to waite? I will tell you.
For when God calls us to come unto him, What stays us from coming, upon whom do we wait in the Interim? upon whom (as much as in us lies) do we make the great God of heaven to wait? I will tell you.
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It is our owne base and sinfull lusts which stay our comming vnto God. For as the new married man answers in the Gospell vnto Gods inuitation;
It is our own base and sinful Lustiest which stay our coming unto God. For as the new married man answers in the Gospel unto God's invitation;
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I haue married a wife, I cannot come: so sinfull men answer when God inuites them to come vnto him by true repentance; I have married a wife, I cannot come: so sinful men answer when God invites them to come unto him by true Repentance;
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We are wedded to our owne lusts; wee cannot come.
We Are wedded to our own Lustiest; we cannot come.
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But who hath made this marriage betwixt thine owne heart, and thy sinfull lust? Who is it that perswades thee, to forsake the commands of God thy Father,
But who hath made this marriage betwixt thine own heart, and thy sinful lust? Who is it that persuades thee, to forsake the commands of God thy Father,
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and of Holy Church thy Mother, and to cleaue vnto this strumpet, which thou callest thy wife? Sure the Author of this is neither better nor worse, but euen the diuell himselfe. Now consider seriously;
and of Holy Church thy Mother, and to cleave unto this strumpet, which thou Callest thy wife? Sure the Author of this is neither better nor Worse, but even the Devil himself. Now Consider seriously;
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is the infinite Maiesty of the great God of heauen, a fit Subiect to haue such a scorne and contumely put vpon him? What earthly King would not storme and rage at the Indignity,
is the infinite Majesty of the great God of heaven, a fit Subject to have such a scorn and contumely put upon him? What earthly King would not storm and rage At the Indignity,
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if calling one of his seruants to come vnto him, he should answer.
if calling one of his Servants to come unto him, he should answer.
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Sir I am sporting with some of mine idle companions, and therfore your Highnes must bee content to waite my better leisure.
Sir I am sporting with Some of mine idle Sodales, and Therefore your Highness must be content to wait my better leisure.
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But if hereunto hee should adde;
But if hereunto he should add;
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heere is an old Rebell and Arch-traitor against your Maiesty, who perswades me not to come at your call,
Here is an old Rebel and Archtraitor against your Majesty, who persuades me not to come At your call,
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and I must be ruled by him; this would aggrauate the matter, and make it bee taken farre more hainously.
and I must be ruled by him; this would aggravate the matter, and make it be taken Far more heinously.
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This in effect is all that the Fornicator, the Drunkard, the Couetous, the Ambitious person hath to say for himselfe,
This in Effect is all that the Fornicator, the Drunkard, the Covetous, the Ambitious person hath to say for himself,
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why vpon Gods call he comes not presently vnto him. His sinfull lusts intreate him to imbrace them yet a little while longer:
why upon God's call he comes not presently unto him. His sinful Lustiest entreat him to embrace them yet a little while longer:
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and the diuell whispers vnto his heart; Da mihi quod praesens est, Deo quod futurum est, mihi florem aetatis, illi reliquias.
and the Devil whispers unto his heart; Dam mihi quod Praesens est, God quod Future est, mihi florem aetatis, illi Reliquias.
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Giue me the present time, allow God the Future, giue mee the flower of thy youth, let God haue the bran of thine old age.
Give me the present time, allow God the Future, give me the flower of thy youth, let God have the bran of thine old age.
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Thus wretched men to the infinite dishonour of their Creator, let the diuell take his choice,
Thus wretched men to the infinite dishonour of their Creator, let the Devil take his choice,
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and put God to waite for his leauings; which in all likelihood will in the end proue either nothing, or worse then nothing.
and put God to wait for his leavings; which in all likelihood will in the end prove either nothing, or Worse then nothing.
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The second Mischiefe which followes vpon it, when wee come not presently at Gods call, is the manifold wrongs and Hurt which thereby wee doe vnto our owne soules.
The second Mischief which follows upon it, when we come not presently At God's call, is the manifold wrongs and Hurt which thereby we do unto our own Souls.
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Wicked men whilst they linger on the time of their returning vnto God, thinke that they doe their Soules great pleasure, at least that they doe them no great harme:
Wicked men while they linger on the time of their returning unto God, think that they do their Souls great pleasure, At least that they do them no great harm:
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but they consider not that whilst the Soule takes her sinfull pleasure, shee withall takes her deadly bane.
but they Consider not that while the Soul Takes her sinful pleasure, she withal Takes her deadly bane.
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Shee falls into a Consumption of spirituall grace, if euer shee were indued therewithall: and is not a Consumption a dangerous disease.
Shee falls into a Consumption of spiritual grace, if ever she were endued therewithal: and is not a Consumption a dangerous disease.
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Shee contracts a Schirrus, or spirituall hardnesse, which makes the Soule scarcely penetrable by the dew of grace whensoeuer it falls vpon it:
Shee contracts a Schirrus, or spiritual hardness, which makes the Soul scarcely penetrable by the due of grace whensoever it falls upon it:
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and is not this a grieuous malady? Last of all (if God be not wonderfully mercifull) shee comes to haue a cauterized conscience,
and is not this a grievous malady? Last of all (if God be not wonderfully merciful) she comes to have a cauterized conscience,
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and to be giuen ouer vnto a Reprobate sense, which is vltimum Terribilium, the last and most terrible euill that can befall a man, who is not yet in hell.
and to be given over unto a Reprobate sense, which is vltimum Terrible, the last and most terrible evil that can befall a man, who is not yet in hell.
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These things considered should make a Christian who hath any care of his own soule, to beware of the diuels Dilemms, who alwaies aduiseth men in the point of Repentance,
These things considered should make a Christian who hath any care of his own soul, to beware of the Devils Dilemms, who always adviseth men in the point of Repentance,
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as the Philosopher did in the case of marriage. If a young man aske his counsell;
as the Philosopher did in the case of marriage. If a young man ask his counsel;
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when shall I repent, and returne vnto God? his answer will be, Nondum, not yet, it is a great deale too soone.
when shall I Repent, and return unto God? his answer will be, Nondum, not yet, it is a great deal too soon.
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If an old man aske him the same question, his answer will bee, Nunquam, not at all, it is now much too late.
If an old man ask him the same question, his answer will be, Never, not At all, it is now much too late.
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But we may build vpon it, that whensoeuer God calls vnto vs, (as at this very present hee doth vnto vs all,) it is neither too soone nor too late,
But we may built upon it, that whensoever God calls unto us, (as At this very present he does unto us all,) it is neither too soon nor too late,
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and therefore let young and old presently come vnto him.
and Therefore let young and old presently come unto him.
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The third and last Mischiefe, which attends vpon Delay, is a Number of vnknowne dangers, whereupon such men put themselues, euery moment that they continue impenitent in their sins.
The third and last Mischief, which attends upon delay, is a Number of unknown dangers, whereupon such men put themselves, every moment that they continue impenitent in their Sins.
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They trifle away their time, and delay their comming vnto God;
They trifle away their time, and Delay their coming unto God;
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but in the meane time who can assure them that Gods vengeance will delay the comming vnto them? It is safe and wise counsell;
but in the mean time who can assure them that God's vengeance will Delay the coming unto them? It is safe and wise counsel;
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Make no tarrying to turne vnto the Lord, and put it not off from day to day: Make no tarrying to turn unto the Lord, and put it not off from day to day:
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for suddenly shall the wrath of the Lord breake forth, and in thy security shalt thou be destroied. for suddenly shall the wrath of the Lord break forth, and in thy security shalt thou be destroyed.
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The longer thou makest the patience of God, expect thy returne, the heauier will the load of Gods iudgments light vpon thee, for not returning Quo diutius expectat, durius damnat.
The longer thou Makest the patience of God, expect thy return, the Heavier will the load of God's Judgments Light upon thee, for not returning Quo diutius Expects, durius damnat.
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The longer he waites, the harder he strikes:
The longer he waits, the harder he strikes:
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Dost not thou tremble to thinke, that whilst thou art sporting with thy sinfull lusts, God may be Swearing in his wrath, that thou shalt neuer enter into his rest? What was it but delaying to come when God called, which drowned the old world, which consumed Sodom with fire and brimstone,
Dost not thou tremble to think, that while thou art sporting with thy sinful Lustiest, God may be Swearing in his wrath, that thou shalt never enter into his rest? What was it but delaying to come when God called, which drowned the old world, which consumed Sodom with fire and brimstone,
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and which at length carried away the Iewes into the Babylonian Captiuity? And why may not England feare,
and which At length carried away the Iewes into the Babylonian Captivity? And why may not England Fear,
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lest by the same fault, wee suddenly draw vpon vs the like destruction? O consider this, yee that forget God, least he teare you in peeces,
lest by the same fault, we suddenly draw upon us the like destruction? Oh Consider this, ye that forget God, lest he tear you in Pieces,
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and there be none to deliuer you. O consider this yee that feare God;and there be none to deliver you. Oh Consider this ye that Fear God;
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and that he may imbrace you within his armes of mercy, say presently vnto him from an vnfeined resolution; Behold, wee come vnto thee.
and that he may embrace you within his arms of mercy, say presently unto him from an unfeigned resolution; Behold, we come unto thee.
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Hauing spoken of the Generality of the Persons which must come, and of the Present haste to bee made in comming; the last Circumstance remaines;
Having spoken of the Generality of the Persons which must come, and of the Present haste to be made in coming; the last Circumstance remains;
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which is, the Direct Course heere vsed:
which is, the Direct Course Here used:
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(Wee come vnto That.) They come in a most Direct line vnto God himselfe:(we come unto That.) They come in a most Direct line unto God himself:
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And in this streight line, they mooue not onely towards him, or till they come some what neere him,
And in this straight line, they move not only towards him, or till they come Some what near him,
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but they come vp close vnto him; neuer resting, vntill they come to rest, as it were in his very bosome.
but they come up close unto him; never resting, until they come to rest, as it were in his very bosom.
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This alone is the Streight, Short, and perfect way of comming vnto God;
This alone is the Straight, Short, and perfect Way of coming unto God;
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other courses, are but crooked by paths, or circular compassings, and will not answer the expectation of the Commers,
other courses, Are but crooked by paths, or circular compassings, and will not answer the expectation of the Comers,
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as shall be cleered vnto you in the particulars. It is a rule in naturall Philosophie, Omnis motils est propter indigentiam;
as shall be cleared unto you in the particulars. It is a Rule in natural Philosophy, Omnis motils est propter indigentiam;
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Euerie thing moues for supplying some want wherein it stands.
Every thing moves for supplying Some want wherein it Stands.
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Now the sinner by this motion which we call Repenting, Returning, Conuerting or Comming (for all is one) seekes after three things, whereof no one can be had,
Now the sinner by this motion which we call Repenting, Returning, Converting or Coming (for all is one) seeks After three things, whereof no one can be had,
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but by comming directly vnto God himselfe for it.
but by coming directly unto God himself for it.
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And the least of these three things is of more worth, then all the wealth, all the honour, yea all the world besides:
And the least of these three things is of more worth, then all the wealth, all the honour, yea all the world beside:
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and therefore must be duly sought.
and Therefore must be duly sought.
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The first is Venia, Pardon for all our sinnes passed, for obtaining whereof, who can imagine a more proper and direct course,
The First is Venia, Pardon for all our Sins passed, for obtaining whereof, who can imagine a more proper and Direct course,
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then to come immediately and directly vnto God the Father, by the True Way, God the Sonne, taking for our guide God the Holy Ghost? In this motion there is no crooked turning into by lanes, no circular and friuolous running in a round,
then to come immediately and directly unto God the Father, by the True Way, God the Son, taking for our guide God the Holy Ghost? In this motion there is no crooked turning into by lanes, no circular and frivolous running in a round,
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but a most direct and streight comming vnto God. And this is iust as God would haue it.
but a most Direct and straight coming unto God. And this is just as God would have it.
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O Israel, if thou returne, returne vnto mee, saith the Lord: I, euen I am hee, that putteth away thine iniquities for mine owne sake. Oh Israel, if thou return, return unto me, Says the Lord: I, even I am he, that putteth away thine iniquities for mine own sake.
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And therefore Tertullian said well in this case;
And Therefore Tertullian said well in this case;
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Quo fugiam poenitendo, nisi ad eius misericordiam cuius potes•atem contempseram peccando? Vnto whom shall I flie for pardon in repenting,Quo fugiam poenitendo, nisi ad eius misericordiam cuius potes•atem contempseram peccando? Unto whom shall I fly for pardon in repenting,
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but vnto his mercy, whose power I contemned in sinning? And as for pardon of faults,
but unto his mercy, whose power I contemned in sinning? And as for pardon of Faults,
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so likewise for Release from Punishments which we feele or feare, the same direct course vnto God must bee holden.
so likewise for Release from Punishments which we feel or Fear, the same Direct course unto God must be held.
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For the same hand which hath wounded vs, can onely heale vs, the same mighty arme which hath broken vs, can onely binde vs vp againe, as the Prophet speakes.
For the same hand which hath wounded us, can only heal us, the same mighty arm which hath broken us, can only bind us up again, as the Prophet speaks.
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The young Prodigall when he came to his right minde, vnderstood that none but his Father could either pardon his faults,
The young Prodigal when he Come to his right mind, understood that none but his Father could either pardon his Faults,
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or free him from his miseries: and therefore his resolution is;
or free him from his misery's: and Therefore his resolution is;
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I will arise, and goe to my Father, and say; Father I haue sinned against heauen, I will arise, and go to my Father, and say; Father I have sinned against heaven,
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and before thee, &c. You know the gratious entertainment which hee found.and before thee, etc. You know the gracious entertainment which he found.
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Shall wee then when wee finde our selues troubled in conscience with the guilt of our sinnes, hope to get absolution and remission from sinnefull men, standing in as much need of remission as our selues? By no meanes:
Shall we then when we find our selves troubled in conscience with the guilt of our Sins, hope to get absolution and remission from sinful men, standing in as much need of remission as our selves? By no means:
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For, albeit the ministery of Reconciliation be committed vnto men;
For, albeit the Ministry of Reconciliation be committed unto men;
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yet there was neuer man inuested with the Authority of Remission, but onely the man Christ Iesus, who was God and Man in vnity of Person.
yet there was never man invested with the authority of Remission, but only the man christ Iesus, who was God and Man in unity of Person.
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Shall wee when wee feele the smart of Gods scourges, or tremble for feare of some future punishments, hope to cleere the score by purchasing some plenary Indulgence from Christs pretended Vicar. Away with such foolery.
Shall we when we feel the smart of God's scourges, or tremble for Fear of Some future punishments, hope to clear the score by purchasing Some plenary Indulgence from Christ pretended Vicar. Away with such foolery.
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Let the Pope first prooue that he needs no pardon for his owne sins, or that he can pardon himselfe,
Let the Pope First prove that he needs no pardon for his own Sins, or that he can pardon himself,
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and then let him trie what good his pardon can doe vnto others.
and then let him try what good his pardon can do unto Others.
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And as for release from any punishment, whereunto God hath adiudged a sinner, I am sure that if it were but one fit of a burning ague, the Popes plenary Indulgence, with that most fauourable and liberall clause, Quantum se extendunt claues Petri, can doe him no helpe or good at all.
And as for release from any punishment, whereunto God hath adjudged a sinner, I am sure that if it were but one fit of a burning ague, the Popes plenary Indulgence, with that most favourable and liberal clause, Quantum se extendunt Claws Petri, can do him no help or good At all.
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Doe wee herefore seeke to be freed from the burden of sin which presseth our consciences,
Do we Therefore seek to be freed from the burden of since which Presseth our Consciences,
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or from the burden of punishment which lies vpon our backes, or hangs ouer our heads;
or from the burden of punishment which lies upon our backs, or hangs over our Heads;
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let vs take the onely streight and direct way, which is, by a true Faith, and a new life to come vnto God;
let us take the only straight and Direct Way, which is, by a true Faith, and a new life to come unto God;
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and in so doing wee may assure our selues of finding that which we come for.
and in so doing we may assure our selves of finding that which we come for.
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There is a second want, to wit, of sanctifying Grace, which the penitent soule hopes to haue supplied;
There is a second want, to wit, of sanctifying Grace, which the penitent soul hope's to have supplied;
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for supply whereof there is no other possible way, but onely this, to come directly and immediately vnto God.
for supply whereof there is no other possible Way, but only this, to come directly and immediately unto God.
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For this grace whereby wee are enabled and strengthened to leade a godly Righteous and Sober life, is a gift that comes from aboue from the Father of Lights, and therefore if any man lacke this heauenly gift, let him come to as he it of God, which giueth to all men liberally, and reprocheth no man, as the same Apostle speaketh.
For this grace whereby we Are enabled and strengthened to lead a godly Righteous and Sobrium life, is a gift that comes from above from the Father of Lights, and Therefore if any man lack this heavenly gift, let him come to as he it of God, which gives to all men liberally, and Reproacheth no man, as the same Apostle speaks.
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To imprint this lesson in our hearts, Blessed Saint Paul makes it a vsuall Salutation in the forefront of his Epistles;
To imprint this Lesson in our hearts, Blessed Saint Paul makes it a usual Salutation in the forefront of his Epistles;
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Grace and Peace from God our Father, and from the Lord Iesus Christ. Grace and Peace from God our Father, and from the Lord Iesus christ.
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The very heathen Philosopher had some glimmering of this Truth, that mans goodnesse is Gods gift: which made him say. Bonus vir sine Deo nembest. Nulla sine Deo bonamens. There is no good man;
The very heathen Philosopher had Some glimmering of this Truth, that men Goodness is God's gift: which made him say. Bonus vir sine God nembest. Nulla sine God bonamens. There is no good man;
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nor no good minde in any man without God.
nor no good mind in any man without God.
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Doth the soule therefore of any man hunger and thirst after righteousnesse, doth it long to be refreshed with the dew of diuine grace, seeke it at the Fountaine of liuing waters, and not in broken pitts, which can hold no such precious water. Some are so foolish as to thinke spirituall grace may bee found in holy water, in Reliques and such like superstitious obseruations.
Does the soul Therefore of any man hunger and thirst After righteousness, does it long to be refreshed with the due of divine grace, seek it At the Fountain of living waters, and not in broken pits, which can hold no such precious water. some Are so foolish as to think spiritual grace may be found in holy water, in Relics and such like superstitious observations.
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Some hope to fetch it from Rome, Loretto or Ierusalem by a tedious and long pilgrimage.
some hope to fetch it from Room, Loretto or Ierusalem by a tedious and long pilgrimage.
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Some suppose the directest and readiest way, is to begge it of the Saints, and especially of the Blessed Mother of our Sauiour Christ.
some suppose the directest and Readiest Way, is to beg it of the Saints, and especially of the Blessed Mother of our Saviour christ.
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But God con•eigheth not his grace into the soules of men, thorough any of those channels.
But God con•eigheth not his grace into the Souls of men, through any of those channels.
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Wee must come vnto him for it, and in the vse of his ordinances, wee shall receiue heauenly grace immediately from the hand of our heauenly Father.
we must come unto him for it, and in the use of his ordinances, we shall receive heavenly grace immediately from the hand of our heavenly Father.
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Gratia immediate ex ipso Fo•e descendit in cor humanum, alium alveum, aut aliam causam non habet. Gratia immediate ex ipso Fo•e descendit in cor humanum, Alium alveum, Or aliam Causam non habet.
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Grace doth immediately descend into the heart of a man, from God the Fountaine of grace;
Grace does immediately descend into the heart of a man, from God the Fountain of grace;
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other course or other cause it hath none. All therefore that thirst after this sanctifying grace must come directly vnto God for it.
other course or other cause it hath none. All Therefore that thirst After this sanctifying grace must come directly unto God for it.
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Here euery man will be ready to say;
Here every man will be ready to say;
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there is none of vs so wretched and prophane that comes not directly and daily vnto God,
there is none of us so wretched and profane that comes not directly and daily unto God,
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for this gift of heauenly grace.
for this gift of heavenly grace.
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I will shew you what manner of men refuse to do this, and then I will leaue it to euery mans own conscience,
I will show you what manner of men refuse to do this, and then I will leave it to every men own conscience,
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whether hee be in the number, or no. Those who finde not themselues ouer-pressed, and wearied vnder the burden of their sinnes:
whither he be in the number, or no. Those who find not themselves overpressed, and wearied under the burden of their Sins:
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Those who feele not in themselues a hungring and thirsting after righteousnes; those that care not for the meanes of obtaining grace;
Those who feel not in themselves a hungering and thirsting After righteousness; those that care not for the means of obtaining grace;
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to wit, Prayer, the Word, the Sacraments:
to wit, Prayer, the Word, the Sacraments:
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In briefe, those that are more desirous to enioy their sinfull lusts, then to subdue and conquer them:
In brief, those that Are more desirous to enjoy their sinful Lustiest, then to subdue and conquer them:
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these, and all these refuse to come vnto God for his sanctifying grace. Nay, I may goe a step further;
these, and all these refuse to come unto God for his sanctifying grace. Nay, I may go a step further;
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If God come & offer his grace vnto any thus disposed, they are ready to thrust it backe;
If God come & offer his grace unto any thus disposed, they Are ready to thrust it back;
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and had much rather obtaine from God (if it were possible) a dispensation to liue still after the sinnefull lustes of their owne hearts,
and had much rather obtain from God (if it were possible) a Dispensation to live still After the sinful lusts of their own hearts,
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than a power and strength to ouercome the sinnefull lustes of their owne hearts. If GOD should presently offer vnto vs all, our choice of these two;
than a power and strength to overcome the sinful lusts of their own hearts. If GOD should presently offer unto us all, our choice of these two;
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how many of vs would be at a stand which to choose? How many may we iustly suspect would choose the latter,
how many of us would be At a stand which to choose? How many may we justly suspect would choose the latter,
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and the worser part? I presse this no further;
and the Worse part? I press this no further;
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Let euery man iudge of himself by that which hath been sayd, whether he say vnto God,
Let every man judge of himself by that which hath been said, whither he say unto God,
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as these Israelites did, Behold I come vnto thee, for thy sanctifying grace.
as these Israelites did, Behold I come unto thee, for thy sanctifying grace.
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Now there remains the third and last thing which a sinner returning seekes after, and that is Glory, or Eternall life.
Now there remains the third and last thing which a sinner returning seeks After, and that is Glory, or Eternal life.
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There were no great benefit reaped by comming vnto God for pardon of our misdeedes,
There were no great benefit reaped by coming unto God for pardon of our misdeeds,
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and grace to liue well, if these two drew not after them the benefit of eternall life.
and grace to live well, if these two drew not After them the benefit of Eternal life.
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But when we haue truly repented, obtained pardon, and indeuoured our best to lead a new and holy life;
But when we have truly repented, obtained pardon, and endeavoured our best to led a new and holy life;
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for all this our consciences will tell vs, that we fall short of deseruing eternall life.
for all this our Consciences will tell us, that we fallen short of deserving Eternal life.
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Surely then there is but one direct course to obtaine it, and that is by addressing our selues as humble petitioners vnto God, and saying:
Surely then there is but one Direct course to obtain it, and that is by addressing our selves as humble petitioners unto God, and saying:
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Behold wee come vnto thee, to begge that which we know wee cannot merit.Behold we come unto thee, to beg that which we know we cannot merit.
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For all haue sinned, and are depriued of the glory of God, and haue no other hope to obtaine it, but by way of free gift, through Iesus Christ our Lord. For all have sinned, and Are deprived of the glory of God, and have no other hope to obtain it, but by Way of free gift, through Iesus christ our Lord.
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And yet let me tell you this;
And yet let me tell you this;
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that if we come vnto God for it as we should, that is, by faith and holinesse of life:
that if we come unto God for it as we should, that is, by faith and holiness of life:
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this verie comming is a most certain leading way thereunto, though not a deseruing cause thereof.
this very coming is a most certain leading Way thereunto, though not a deserving cause thereof.
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It is a short but a sound determination of S. Bernard; that good works, or a godly life is, Viaregni, non causa regnandi.
It is a short but a found determination of S. Bernard; that good works, or a godly life is, Viaregni, non causa regnandi.
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The Apostle hath taught vs the same doctrine;
The Apostle hath taught us the same Doctrine;
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that by continuance in well doing, wee seeke glory and honour, and immortalitie and eternall life. that by Continuance in well doing, we seek glory and honour, and immortality and Eternal life.
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But, alas, how manie be there in the world that dream they seek after eternall life,
But, alas, how many be there in the world that dream they seek After Eternal life,
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and yet neuer take this direct course of comming vnto God for it? Will your proud Papisticall merit mongers come to God for it and begge it at his hands? No sure.
and yet never take this Direct course of coming unto God for it? Will your proud Papistical merit mongers come to God for it and beg it At his hands? No sure.
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They will rather vrge God to bring it vnto them, and paie it as a due debt, which by their condigne merits they haue long ago deserued, secundum aequiualentiam rei adrem, as their Iesuiticall Doctors haue taught them to speake.
They will rather urge God to bring it unto them, and pay it as a due debt, which by their condign merits they have long ago deserved, secundum aequiualentiam rei adrem, as their Jesuitical Doctors have taught them to speak.
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Doe prophane Epicures, and vngodly worldlings seeke it by comming vnto God for it? No questionlesse:
Doe profane Epicureans, and ungodly worldlings seek it by coming unto God for it? No questionless:
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They rather seeke it from the diuell;
They rather seek it from the Devil;
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as if they beleeued not onely that boasting lye of his, All the Kingdomes of the earth are mine,
as if they believed not only that boasting lie of his, All the Kingdoms of the earth Are mine,
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and to whomsoeuer I will, I giue them: But as if they beleeued that which the Father of lyes durst not affirme;and to whomsoever I will, I give them: But as if they believed that which the Father of lies durst not affirm;
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that the kingdome of Heauen was at his dispose, and that by his seruice it might be gained.
that the Kingdom of Heaven was At his dispose, and that by his service it might be gained.
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Last of all, Doe hypocrites (thinke you) and dissemblers come to God for eternall life? Nothing lesse.
Last of all, Do Hypocrites (think you) and dissemblers come to God for Eternal life? Nothing less.
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They make a shew sometimes of comming towards God, & drawing very neere vnto him, but in their hearts they are resolued neuer to come at him.
They make a show sometime of coming towards God, & drawing very near unto him, but in their hearts they Are resolved never to come At him.
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It should seeme they thinke to get into heauen, not by comming vnto God in the plaine and direct way of a liuely Faith and a holy life,
It should seem they think to get into heaven, not by coming unto God in the plain and Direct Way of a lively Faith and a holy life,
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but by deceiuing God, and shipping in at some blinde back-dore of their owne making.
but by deceiving God, and shipping in At Some blind backdoor of their own making.
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But to shut vp this point, and withall the former part of my Text. Let euery man that desires either pardon of his sins,
But to shut up this point, and withal the former part of my Text. Let every man that Desires either pardon of his Sins,
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or release from Gods iudgements, that hopes either for infusion of sanctifying grace here, or participation of eternall glorie hereafter, come to God for all these,
or release from God's Judgments, that hope's either for infusion of sanctifying grace Here, or participation of Eternal glory hereafter, come to God for all these,
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and come to him in that direct way which he hath appointed. And thus much for the Israelites protestation of obedience.
and come to him in that Direct Way which he hath appointed. And thus much for the Israelites protestation of Obedience.
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We are now come to the other branch of my Text, which containes a Declaration of those Motiues which induced them to obey; in these words.
We Are now come to the other branch of my Text, which contains a Declaration of those Motives which induced them to obey; in these words.
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(For thou art the Lord, our God.) Heere is a double chaine to binde men vnto obedience.(For thou art the Lord, our God.) Here is a double chain to bind men unto Obedience.
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The strong iron chaine of Gods infinite Power and vniuersall dominion, which ties all men alike:
The strong iron chain of God's infinite Power and universal dominion, which ties all men alike:
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(For thou art the Lord,) The pleasant golden chaine of Gods speciall loue and mercy, which in speciall manner tied these Israelites vnto him.(For thou art the Lord,) The pleasant golden chain of God's special love and mercy, which in special manner tied these Israelites unto him.
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(Our God.) He that acknowledgeth God to be the vniuersall and Omnipotent Lord ouer all the world, feare should driue him to obey his commands.(Our God.) He that acknowledgeth God to be the universal and Omnipotent Lord over all the world, Fear should driven him to obey his commands.
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He which beleeues him to be His God, loue should draw him to obey his commands.
He which believes him to be His God, love should draw him to obey his commands.
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He whom this double chaine cannot binde vnto obedience, is in a farre worse case then that Demoniack in the Gospell, Whom no man could binde, no not with chaines.
He whom this double chain cannot bind unto Obedience, is in a Far Worse case then that Demoniac in the Gospel, Whom no man could bind, no not with chains.
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Let vs beginne with the former.
Let us begin with the former.
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God is heere acknowledged, The Lord. Not a Lord, ouer this or that Nation, within the precincts of this or that place;
God is Here acknowledged, The Lord. Not a Lord, over this or that nation, within the precincts of this or that place;
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but The Lord, ouer all nations, ouer all countries, ouer all Lords, ouer all Creatures.
but The Lord, over all Nations, over all countries, over all lords, over all Creatures.
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I am The Lord, this is my name, and my glory I will not giue to another, Esay 42.8.I am The Lord, this is my name, and my glory I will not give to Another, Isaiah 42.8.
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Now God is such an vniuersall Lord, in three respects:
Now God is such an universal Lord, in three respects:
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First, he is the Lord Creator, that makes all his subiects, that makes the subiects of al other Lords,
First, he is the Lord Creator, that makes all his Subjects, that makes the Subjects of all other lords,
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yea, that makes the Lords themselues, and that out of Nothing.
yea, that makes the lords themselves, and that out of Nothing.
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Our bodies with all the members thereof, our soules with all the faculties thereof, are of his making.
Our bodies with all the members thereof, our Souls with all the faculties thereof, Are of his making.
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It is hee that made vs, not we our selues. Not our earthly parents; It is he that made us, not we our selves. Not our earthly Parents;
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who were vnable to frame the least part of our bodies, much more vnable to breath into vs liuing soules.
who were unable to frame the least part of our bodies, much more unable to breath into us living Souls.
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Qui silium generat, non habet potestatem vt concipiatur, vt nascatur, vt viuat. Qui silium generate, non habet potestatem vt concipiatur, vt nascatur, vt viuat.
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He which begets a childe, hath neither the conception, the birth, nor the life of his owne childe, within the limits of his power.
He which begets a child, hath neither the conception, the birth, nor the life of his own child, within the Limits of his power.
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If our Parents had beene our Makers, wee had beene but like dead idols, which haue eyes and see not, eares and heare not, hands and handle not, feet and walke not.
If our Parents had been our Makers, we had been but like dead Idols, which have eyes and see not, ears and hear not, hands and handle not, feet and walk not.
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This ground worke beeing now laid, that God, is the Lord of all men by creation, let vs consider whatforce this ought to haue in drawing vs to obedience.
This ground work being now laid, that God, is the Lord of all men by creation, let us Consider whatforce this ought to have in drawing us to Obedience.
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First, I am sure, that God himselfe iudgeth it a most forcible motiue.
First, I am sure, that God himself Judgeth it a most forcible motive.
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Why else should he set such a Memento vpon it? Remember thy Creator in the daies of thy youth.
Why Else should he Set such a Memento upon it? remember thy Creator in the days of thy youth.
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Out of doubt God knew that it was impossible euen for a young man to grow rebellious, Out of doubt God knew that it was impossible even for a young man to grow rebellious,
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whilst he remembers the Lord to be his Creator.
while he remembers the Lord to be his Creator.
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Why should God charge euery wicked and vngodly man, with an Oblitus es Domini Creator is tui, Thou hast forgot the Lord thy Maker;
Why should God charge every wicked and ungodly man, with an Forgetful es Domini Creator is tui, Thou hast forgotten the Lord thy Maker;
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but that he knowes, if this were not forgotten, his commands would neuer be disobeyed.
but that he knows, if this were not forgotten, his commands would never be disobeyed.
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Not onely God, but all good men haue conceiued the force of this motiue to be so great, that vpon the apprehension thereof, they presently conclude in their owne soules:
Not only God, but all good men have conceived the force of this motive to be so great, that upon the apprehension thereof, they presently conclude in their own Souls:
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Come let vs fall downe and kneele before the Lord our Maker. If Grace were wanting, yet Reason is able to make this inference;Come let us fallen down and kneel before the Lord our Maker. If Grace were wanting, yet Reason is able to make this Inference;
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If God be my souereigne Lord by right of Creation, I cannot resist him but to mine owne destruction.
If God be my sovereign Lord by right of Creation, I cannot resist him but to mine own destruction.
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For woe will be vnto him that striues with his Maker. This reason makes all creatures though deuoid of reason, ready to obey at Gods beck. God made the Sunne;
For woe will be unto him that strives with his Maker. This reason makes all creatures though devoid of reason, ready to obey At God's beck. God made the Sun;
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and therefore if hee bid it stand still in the firmament, it dares not but stand,
and Therefore if he bid it stand still in the firmament, it dares not but stand,
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if he bid it goe backe so many degrees, it dares not but goe backe; though in its owne nature it reioyceth like a Gyant to runne his perpetuall course. God made the fire;
if he bid it go back so many Degrees, it dares not but go back; though in its own nature it rejoices like a Giant to run his perpetual course. God made the fire;
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therfore if he forbid, it dares not burne the three children, no not singe so much as one haire of their heads.
Therefore if he forbid, it dares not burn the three children, no not sing so much as one hair of their Heads.
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The like obedience to their Creator hath shewen it selfe in the most fierce beasts, in the most rauening birds, in the most venemous Serpents.
The like Obedience to their Creator hath shown it self in the most fierce beasts, in the most ravening Birds, in the most venomous Serpents.
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What shall we say then is the cause, that this most forcible reason, hath so little force in moouing reasonable men vnto obedience? That whereas euery childe if he bee asked who made him, can presently answer, God;
What shall we say then is the cause, that this most forcible reason, hath so little force in moving reasonable men unto Obedience? That whereas every child if he be asked who made him, can presently answer, God;
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yet few men when GOD who made them askes for their obedience, haue learned to answer from the heart, Behold we obey.
yet few men when GOD who made them asks for their Obedience, have learned to answer from the heart, Behold we obey.
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I can giue no better reason here of then this:
I can give no better reason Here of then this:
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that men deceiue themselues, whilest they suppose they firmely beleeue that as an Article of their faith, which they onely assent vnto for company or fashion sake,
that men deceive themselves, whilst they suppose they firmly believe that as an Article of their faith, which they only assent unto for company or fashion sake,
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because other Christians hold it for an Article.
Because other Christians hold it for an Article.
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Such a beleefe, is but a slight opinion swimming in the braine, it is no true and liuely faith, rooted in the heart.
Such a belief, is but a slight opinion swimming in the brain, it is no true and lively faith, rooted in the heart.
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Such men when they call God their Creator, deale with him as the lewes did with Christ;
Such men when they call God their Creator, deal with him as the lewes did with christ;
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who clothed him in a royall robe, and salute him with the royall title of a King,
who clothed him in a royal robe, and salute him with the royal title of a King,
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and yet at the same time they scorne him, buffet him, and spit in his face.
and yet At the same time they scorn him, buffet him, and spit in his face.
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Doth not the Drunkard, the Fornicator, the Sweater, and in a word euery bold and rebellious sinner deale with God in the same manner? He calls him his Creator, he bowes the knee vnto him as to his Maker,
Does not the Drunkard, the Fornicator, the Sweater, and in a word every bold and rebellious sinner deal with God in the same manner? He calls him his Creator, he bows the knee unto him as to his Maker,
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and yet he seares not to cast the filth of his sins into the very eyes of this his Lord and Maker Cuires nominisubiecta negatur, nomine illuditur. It is but a flat mockery to giue God high titles,
and yet he sears not to cast the filth of his Sins into the very eyes of this his Lord and Maker Cuires nominisubiecta negatur, nomine illuditur. It is but a flat mockery to give God high titles,
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and to denie him answerable duties:
and to deny him answerable duties:
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and those which doe it, are but Christians in name, and Infidels in deede and truth.
and those which doe it, Are but Christians in name, and Infidels in deed and truth.
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The true Christian that beleeues from a sound heart God to be his Maker, cannot but in some good measure from the heart obey God his Maker.
The true Christian that believes from a found heart God to be his Maker, cannot but in Some good measure from the heart obey God his Maker.
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Secondly, GOD is not onely The Lord Creator, but also The Lord High Protector, or Generall Preseruer of all his creatures, and more especially of mankinde.
Secondly, GOD is not only The Lord Creator, but also The Lord High Protector, or General Preserver of all his creatures, and more especially of mankind.
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For God is not like an artificer;
For God is not like an Artificer;
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who when hee hath finished his worke, quits his hands of it, and leaues it for-lasting or perishing to the strength of the materials, whereof it consists No;
who when he hath finished his work, quits his hands of it, and leaves it for-lasting or perishing to the strength of the materials, whereof it consists No;
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we must conceiue a perpetuall Manatenentia diuina (as the Schoolemen terme it) without which, men and Angels, heauen and earth, with all the creatures in the world, would in a moment fall backe into that Nothing out of which they were at first made Something. Vpon this ground Durandus maintaines;
we must conceive a perpetual Manatenentia Divine (as the Schoolmen term it) without which, men and Angels, heaven and earth, with all the creatures in the world, would in a moment fallen back into that Nothing out of which they were At First made Something. Upon this ground Durandus maintains;
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Verum est dicere de quauis creatura, quod quamdiu est, creatior à Deo. We may truely say of any creature, that so long as it Is, so long God Creates it. Verum est dicere de quauis creatura, quod Quamdiu est, creatior à God We may truly say of any creature, that so long as it Is, so long God Creates it.
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His meaning is, that Creation and this Conseruation are the same action being considered in God; and only differ thus:
His meaning is, that Creation and this Conservation Are the same actium being considered in God; and only differ thus:
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That Creation respects the Being of the Creature, as newly produced out of Nothing by Gods infinite power:
That Creation respects the Being of the Creature, as newly produced out of Nothing by God's infinite power:
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and this Preseruation respects the Beeing of the same creature, as continually supported from falling into nothing, by the same infinite power of GOD. But to let Schoole-speculations passe;
and this Preservation respects the Being of the same creature, as continually supported from falling into nothing, by the same infinite power of GOD. But to let Schoole-speculations pass;
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the Scripture can best teach vs, how this title of Vniuersall Lord Protector belongeth vnto the Almighty.
the Scripture can best teach us, how this title of Universal Lord Protector belongeth unto the Almighty.
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He is before all things, and in him all things Subsist, saith the blessed Apostle. And againe, Omnia portat, Hee beareth vp all things by his mighty power. He is before all things, and in him all things Subsist, Says the blessed Apostle. And again, Omnia Portat, He bears up all things by his mighty power.
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So that if this our great Supporter, should but for a moment withdraw his Preseruing power, the whole world in the twinkling of an eye, would vanish into Nothing. So that if this our great Supporter, should but for a moment withdraw his Preserving power, the Whole world in the twinkling of an eye, would vanish into Nothing.
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Neither is it our Being only, which depends vpon Gods continuall preseruation; but all our well-beeing is also deriued from his gratious prouidence and protection.
Neither is it our Being only, which depends upon God's continual preservation; but all our well-being is also derived from his gracious providence and protection.
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It is this bountifull Lord which opens his hand, and filleth vs with his blessings;
It is this bountiful Lord which Opens his hand, and fills us with his blessings;
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which holdeth his hand ouer vs, and keepes vs out of manifold dangers, which stretcheth out his helping hand vnto vs,
which holds his hand over us, and keeps us out of manifold dangers, which Stretcheth out his helping hand unto us,
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and pluckes vs out of all our miseries.
and plucks us out of all our misery's.
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Such a Generall Powerfull and Careful Lord Protector, is our God vnto vs. Now this being granted, is it not an effectuall motiue to make all men dutifull and obedient vnto such a Lord? I am sure that our Souereigne Lords vpon earth,
Such a General Powerful and Careful Lord Protector, is our God unto us Now this being granted, is it not an effectual motive to make all men dutiful and obedient unto such a Lord? I am sure that our Sovereign lords upon earth,
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for this very cause of protecting their subiects, and maintaining them in peace and safety; challenge and iustly challenge, both obedience and tribute at their hands.
for this very cause of protecting their Subjects, and maintaining them in peace and safety; challenge and justly challenge, both Obedience and tribute At their hands.
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How much more then may the Souereigne Lord of Heauen, who protects both Prince and People, challenge the tribute of obedience frō them both? Out of doubt he will and doth require it,
How much more then may the Sovereign Lord of Heaven, who protects both Prince and People, challenge the tribute of Obedience from them both? Out of doubt he will and does require it,
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and therefore it is our best to pay it. The wise Salomon tells vs, There is no rising vp against the King.
and Therefore it is our best to pay it. The wise Solomon tells us, There is no rising up against the King.
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And the Hebrewes haue a Prouerbiall saying: Migrandum ex loco in quo Rox non timetur. It is time to leaue that Countrey where the King is not feared:
And the Hebrews have a Proverbial saying: Migrandum ex loco in quo Rox non timetur. It is time to leave that Country where the King is not feared:
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as if alwaies some great iudgement were hanging ouer it.
as if always Some great judgement were hanging over it.
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What then may we think is like to befall that Nation, which is vp in rebellion against their heauenly King, which deny obedience to their omnipotent Lord,
What then may we think is like to befall that nation, which is up in rebellion against their heavenly King, which deny Obedience to their omnipotent Lord,
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and gratious Protector? I am either much deceiued, or this matter doth very neerely concerne vs. No Nation in the world hath seene more apparent effects of Gods admirable protection ouer them, then we haue done.
and gracious Protector? I am either much deceived, or this matter does very nearly concern us No nation in the world hath seen more apparent effects of God's admirable protection over them, then we have done.
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No Nation in the world hath been more laded, and ouer laded with plenty of all manner of blessings, then we haue been:
No nation in the world hath been more jaded, and over jaded with plenty of all manner of blessings, then we have been:
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And (which I am sorrie may truly be added) no Nation in the World hath shewed themselues more carelesse,
And (which I am sorry may truly be added) no nation in the World hath showed themselves more careless,
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and thanklesse and gracelesse, towards so gratious a Lord, and mighty Protector then wee haue done.
and thankless and graceless, towards so gracious a Lord, and mighty Protector then we have done.
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I cannot thinke of the generall impietie of these times, but me thinkes I see withall a terrible blacke storme gathering ouer our heads:
I cannot think of the general impiety of these times, but me thinks I see withal a terrible black storm gathering over our Heads:
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mee thickes I see God withdrawing his wonted fauourable protection from vs, and suffering vs to be ouerwhelmed with such iudgements,
me thicks I see God withdrawing his wonted favourable protection from us, and suffering us to be overwhelmed with such Judgments,
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as our folly and impiety hath long agoe deserued. There is but one meanes to preuent those miseries which hasten towards vs;
as our folly and impiety hath long ago deserved. There is but one means to prevent those misery's which hasten towards us;
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and that is, betimes to cease from farther prouoking our mighty and gratious Protector.
and that is, betimes to cease from farther provoking our mighty and gracious Protector.
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Prouoke me not to anger by the workes of your hands, and I will doe you no barme: Provoke me not to anger by the works of your hands, and I will do you no barm:
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it is Gods owne promise, by the mouth of the holy Prophet.
it is God's own promise, by the Mouth of the holy Prophet.
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I am now come to the third and last Respect, wherein God is truely stiled, The Lord; that is the Vniuersall Lord ouer all mankinde.
I am now come to the third and last Respect, wherein God is truly styled, The Lord; that is the Universal Lord over all mankind.
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And this is, in regard of his Iudiciary Office and Power, which makes him the true Lord Chiefe Iustice through the whole world.
And this is, in regard of his Judiciary Office and Power, which makes him the true Lord Chief justice through the Whole world.
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For the Office, it is in expresse termes ascribed vnto him by the Psalmist. The Lord hath prepared his throne for iudgement;
For the Office, it is in express terms ascribed unto him by the Psalmist. The Lord hath prepared his throne for judgement;
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for he shall iudge the world with righteousnesse, and the people with equity. for he shall judge the world with righteousness, and the people with equity.
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And this Office, doth not onely extend it selfe to the punishing of the wicked who hate God;
And this Office, does not only extend it self to the punishing of the wicked who hate God;
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but to Gods owne children also when they disobey him. I will visit their transgressions with the rodde, and their iniquity with stripes.
but to God's own children also when they disobey him. I will visit their transgressions with the rod, and their iniquity with stripes.
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None but such prophane Atheists, who wish God out of this Office, durst euer denie it to belong vnto him.
None but such profane Atheists, who wish God out of this Office, durst ever deny it to belong unto him.
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Marcion was anciently branded in the fore-head for this heresie.Marcion was anciently branded in the forehead for this heresy.
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Iudicis officium à Deo remouet, & ei solum bonitatem adscribit, saith Tertullian. But no doubt long since, his owne experience hath made him recant this error in hell.Judges officium à God removet, & ei solum bonitatem adscribit, Says Tertullian. But no doubt long since, his own experience hath made him recant this error in hell.
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It may be, though God haue this Office of an vniuersall Iudge ouer all the world,
It may be, though God have this Office of an universal Judge over all the world,
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yet this Circuit is so large, that he wants Power or Meanes fully to execute it. This cannot be imagined;
yet this Circuit is so large, that he Wants Power or Means Fully to execute it. This cannot be imagined;
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the contrary so euidently appeares thorough the whole Scripture.
the contrary so evidently appears through the Whole Scripture.
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When all flesh had corrupted their waies vpon earth, an end of all flesh is presently determined by the Iudge of heauen; When all Flesh had corrupted their ways upon earth, an end of all Flesh is presently determined by the Judge of heaven;
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and the whole world is sentenced to be drowned;
and the Whole world is sentenced to be drowned;
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and the sentence is as easily executed, as if it had beene pronounced but against some one particular man.
and the sentence is as Easily executed, as if it had been pronounced but against Some one particular man.
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When the crie of Sodome and Gomorrah had pierced the heauens, God adiudged them to be burned with fire and brimstone; When the cry of Sodom and Gomorrah had pierced the heavens, God adjudged them to be burned with fire and brimstone;
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and presently he rained fire and brimstone vpon their heads.
and presently he reigned fire and brimstone upon their Heads.
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I will not trouble you with heaping vp more examples of Gods power in this kinde;
I will not trouble you with heaping up more Examples of God's power in this kind;
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I had rather stirre you vp to feare and obedience, vpon consideration of the vnresistable power of this Supreame and Vniuersall Iudge.
I had rather stir you up to Fear and Obedience, upon consideration of the unresistable power of this Supreme and Universal Judge.
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Shall the Lyon roare and shall not the beasts of the field quake? Shall the great ludge of heauen threaten vengeance against rebellious sinners,
Shall the lion roar and shall not the beasts of the field quake? Shall the great ludge of heaven threaten vengeance against rebellious Sinners,
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and shall not dust and ashes fall downe at his feete, and humbly sue for mercy? Shall the Diuell himselfe vpon the knowledge of Gods supreame Iudiciary power beleeue and tremble,
and shall not dust and Ashes fallen down At his feet, and humbly sue for mercy? Shall the devil himself upon the knowledge of God's supreme Judiciary power believe and tremble,
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and shall men more Diuelish then the Diuell beleeue God to be an Omnipotent Lord and Vniuersall Iudge,
and shall men more Devilish then the devil believe God to be an Omnipotent Lord and Universal Judge,
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and yet neuer tremble at the matter? It were hard to thinke there were any such Gyants in the world, who durst fight against God,
and yet never tremble At the matter? It were hard to think there were any such Giants in the world, who durst fight against God,
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and despise both the Office and Power of this Soueraigne Lord, and Vniuersall Iudge, but that wee see them daily with our eyes,
and despise both the Office and Power of this Sovereign Lord, and Universal Judge, but that we see them daily with our eyes,
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and heare them with our eares. Is not the strong Churh-robber one of these Gyants, who dares openly say;
and hear them with our ears. Is not the strong Churh-robber one of these Giants, who dares openly say;
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Come let vs take the houses of God into possession; neuer fearing that which followes: O my God, make them like a wheele, and like stubble before the winde. Come let us take the houses of God into possession; never fearing that which follows: Oh my God, make them like a wheel, and like stubble before the wind.
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Is not the abominable swearer one of these Gyants, who dares tosse and tumble the reuerend name of God in his foule mouth,
Is not the abominable swearer one of these Giants, who dares toss and tumble the reverend name of God in his foul Mouth,
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though God haue threatned that for such irreligious oathes the land shall mourne.
though God have threatened that for such irreligious Oaths the land shall mourn.
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Is not euery filthy fornicator, euery beastly drunkard, and in a word, euery shamelesse and daring sinner of the race of these Gyants;
Is not every filthy fornicator, every beastly drunkard, and in a word, every shameless and daring sinner of the raze of these Giants;
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who knowing and confessing that this great Iudge hath already passed a sentence of death against these sinnes, yet sport themselues with them,
who knowing and confessing that this great Judge hath already passed a sentence of death against these Sins, yet sport themselves with them,
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and gibe at the Iudge himselfe. Iush, the Lord shall not see it, neither will the God of Iacob regard it.
and gibe At the Judge himself. Josh, the Lord shall not see it, neither will the God of Iacob regard it.
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But I hope there is none heere of this rebellious rout:
But I hope there is none Here of this rebellious rout:
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nay I hope euery man heere present is in all humility & obedience ready to say vnto this great Lord and Iudge,
nay I hope every man Here present is in all humility & Obedience ready to say unto this great Lord and Judge,
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as the Israelites doe in the Text. Behold, wee come vnto thee, for thou art the Lord, our God.
as the Israelites do in the Text. Behold, we come unto thee, for thou art the Lord, our God.
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And now let vs passe from the Generall Motiue, vnto the more speciall in the two last words, (Our God.)
And now let us pass from the General Motive, unto the more special in the two last words, (Our God.)
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(Our God:) The former Motiue was common to the Israelites with all other nations:(Our God:) The former Motive was Common to the Israelites with all other Nations:
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for God is the Creator, Protector, and Iudge of all men: but this is proper vnto them, as they made the Body of Gods visible Church,
for God is the Creator, Protector, and Judge of all men: but this is proper unto them, as they made the Body of God's visible Church,
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for it is the Church alone, which can challenge God by peculiar right to bee her God.
for it is the Church alone, which can challenge God by peculiar right to be her God.
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And this shee may doe in a double respect. Iure confederationis, Iure redemptionis. By right of Couenant, or confederation;
And this she may do in a double respect. Iure confederationis, Iure redemptionis. By right of Covenant, or confederation;
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and by right of Ransome or Redemption.
and by right of Ransom or Redemption.
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First, by right of Couenant established betwixt God and the seed of Abraham. I will establish my Couenant betwixt mee and thee, and thy seed after thee.
First, by right of Covenant established betwixt God and the seed of Abraham. I will establish my Covenant betwixt me and thee, and thy seed After thee.
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And for further ratification of this couenant, God would needs haue the seale of circumcision put vnto it.
And for further ratification of this Covenant, God would needs have the seal of circumcision put unto it.
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If this bee not enough, God ouer and aboue hath confirmed it, by swearing thereunto. I sware vnto thee, and entred into a couenant with thee and thou becamest mine.
If this be not enough, God over and above hath confirmed it, by swearing thereunto. I sware unto thee, and entered into a Covenant with thee and thou becamest mine.
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In respect of this speciall Couenant, God claimed the lewes for his speciall inheritance & peculiar people;
In respect of this special Covenant, God claimed the lewes for his special inheritance & peculiar people;
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and they challenged him for Their God, in a more speciall manner, then all the world besides could doe.
and they challenged him for Their God, in a more special manner, then all the world beside could do.
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Now as God was by a speciall couenant God of the Iewes vnder the Old Testament,
Now as God was by a special Covenant God of the Iewes under the Old Testament,
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so now he is become God of the Christians vnder the New. Our Baptisme is the sealing of this Couenant, wherein the blessed Trinity, Father, Sonne,
so now he is become God of the Christians under the New. Our Baptism is the sealing of this Covenant, wherein the blessed Trinity, Father, Son,
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and Holy Ghost, receiue the party Baptized into speciall fauour and protection:
and Holy Ghost, receive the party Baptised into special favour and protection:
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and the party there indents with the same blessed Trinity, so soone as he shall come to vnderstand this Couenant, presently to forsake the Diuell and all his workes, constantly to beleeue Gods holy Word,
and the party there indents with the same blessed Trinity, so soon as he shall come to understand this Covenant, presently to forsake the devil and all his works, constantly to believe God's holy Word,
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and obediently to keepe his commandements. and obediently to keep his Commandments.
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Now I haue shewed the Nature and quality of this Couenant, which then warranted the Israelites,
Now I have showed the Nature and quality of this Covenant, which then warranted the Israelites,
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and now warrants vs Christians, to call God, Our God; let vs consider how forcible it is,
and now warrants us Christians, to call God, Our God; let us Consider how forcible it is,
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or ought to be to draw vs all vnto obedience. First, this very Couenant must put vs in minde of obedience;
or ought to be to draw us all unto Obedience. First, this very Covenant must put us in mind of Obedience;
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because otherwise wee loose the Benefit there of, for not Taking hold of the said Couenant.
Because otherwise we lose the Benefit there of, for not Taking hold of the said Covenant.
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The Prophet Esay hath taught vs, that the keeping of Gods commandement, and chusing the things that please him; The Prophet Isaiah hath taught us, that the keeping of God's Commandment, and choosing the things that please him;
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is the very taking hold of this Couenant:
is the very taking hold of this Covenant:
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and therefore it will follow from the contrary, that he despising of Gods Commandements, and doing those things which he hates, is the loosing of this hold.
and Therefore it will follow from the contrary, that he despising of God's commandments, and doing those things which he hates, is the losing of this hold.
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Againe we are farther to consider, that all our happines or vnhappines in this life, and after this life, depends vpon the keeping or breaking of this Couenant.
Again we Are farther to Consider, that all our happiness or unhappiness in this life, and After this life, depends upon the keeping or breaking of this Covenant.
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If yee will consent and obey, you shall eat the good things of the land. If ye will consent and obey, you shall eat the good things of the land.
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But if you will not obey, but despise mine Ordinances, and breake my Couenant, then I will set my face against you, &c. It is a Chapter worthy of our most diligent perusall. But if you will not obey, but despise mine Ordinances, and break my Covenant, then I will Set my face against you, etc. It is a Chapter worthy of our most diligent perusal.
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For in it as in a glasse we may cleerely see, how it comes about, that we the people of this Land, who were sometimes crowned with all Gods blessings, begin of late to be stripped out of them one after another,
For in it as in a glass we may clearly see, how it comes about, that we the people of this Land, who were sometime crowned with all God's blessings, begin of late to be stripped out of them one After Another,
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and are in danger of being depriued of them all.
and Are in danger of being deprived of them all.
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We may likewise see, from whence it comes that wee haue beene consumed at home with plague & pestilence, that abroad wee haue fallen before the sword of the enemy;
We may likewise see, from whence it comes that we have been consumed At home with plague & pestilence, that abroad we have fallen before the sword of the enemy;
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in these and all other iudgements which haue or shall light vpon vs, we must take notice of Our God, as auenging the quarrel of his Couenant.
in these and all other Judgments which have or shall Light upon us, we must take notice of Our God, as avenging the quarrel of his Covenant.
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What quarrell can God haue against vs about this Couenant? He hath a double quarrell. First, for our Hypocrisie;
What quarrel can God have against us about this Covenant? He hath a double quarrel. First, for our Hypocrisy;
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in that wee call him Our God, and make shew as if we were his peculiar people;
in that we call him Our God, and make show as if we were his peculiar people;
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in that we call him Our Father, and pretend that wee are his true children,
in that we call him Our Father, and pretend that we Are his true children,
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and yet in the meane time wee will neither serue him as Our God, nor loue him as Our Father. It is Gods agreement with his people:
and yet in the mean time we will neither serve him as Our God, nor love him as Our Father. It is God's agreement with his people:
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Thou shalt call mee, saying, My Father, and shalt not turne from me. Thou shalt call me, saying, My Father, and shalt not turn from me.
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He that will needs call God Father, and yet will turne away from him in the course of his wicked life:
He that will needs call God Father, and yet will turn away from him in the course of his wicked life:
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If God call him sonne, it will be no more to his comfort, then when Abraham said to the glutton in hell.
If God call him son, it will be no more to his Comfort, then when Abraham said to the glutton in hell.
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Sonne, Remember that thou in thy life time tookest thy sinnefull pleasures, and therefore now thou must be content to vndergoe eternall torments. Son, remember that thou in thy life time tookest thy sinful pleasures, and Therefore now thou must be content to undergo Eternal torments.
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But yet God hath a farther quarrell against these Couenant breakers, and that is not only for their hypocrisie, but for their plaine treacherie.
But yet God hath a farther quarrel against these Covenant breakers, and that is not only for their hypocrisy, but for their plain treachery.
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For as if it were not bad enough to forget the Couenant established betwixt God and them, they most traiterously account, the bloud of this Couenant as an vnholy thing, and make a new confederacy with Gods knowne enemies, the world, the flesh and the diuell.
For as if it were not bad enough to forget the Covenant established betwixt God and them, they most traitorously account, the blood of this Covenant as an unholy thing, and make a new confederacy with God's known enemies, the world, the Flesh and the Devil.
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They shame not to boast and brag of this their new league. We haue made a Couenant with death, and with Hell we are at an agreement.
They shame not to boast and brag of this their new league. We have made a Covenant with death, and with Hell we Are At an agreement.
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But let euery man that by vertue of the Couenant calls God his God, detest all by pocrisie, abhor all treachery;
But let every man that by virtue of the Covenant calls God his God, detest all by pocrisie, abhor all treachery;
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and remember that his happinesse depends not vpon the entring into a Couenant with God, but vpon the true keeping of the Couenant.
and Remember that his happiness depends not upon the entering into a Covenant with God, but upon the true keeping of the Covenant.
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And for the more effectuall stirring vp of euery man here present to repentance and newnes of life, according to the tenor of the Couenant, I wil adde this one thing.
And for the more effectual stirring up of every man Here present to Repentance and newness of life, according to the tenor of the Covenant, I will add this one thing.
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That whatsoeuer our carriage hitherto hath been, this very Couenant may assure vs, that Our God, and Our Father, neither will nor can refuse gratiously to accept vs into fauour, vpon our submission and amendment.
That whatsoever our carriage hitherto hath been, this very Covenant may assure us, that Our God, and Our Father, neither will nor can refuse graciously to accept us into favour, upon our submission and amendment.
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He is ingaged by speciall promise.
He is engaged by special promise.
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If my people, among whom my name is called vpon, doe humble themselues and turne from their wicked waies, If my people, among whom my name is called upon, do humble themselves and turn from their wicked ways,
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then will I heare in heauen, and be mercifull to their sinne, and heale their land. Promissa haec tua sunt,
then will I hear in heaven, and be merciful to their sin, and heal their land. Promissa haec tua sunt,
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& quis falli timeat cum promittu ipsa Veritas? These are thy promises, O Lord,& quis Fallen Timeat cum promittu ipsa Veritas? These Are thy promises, Oh Lord,
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and who needs doubt the performance, where Truth it selfe makes the Promise? But if any man should doubt whether this Promise be strong enough to binde God, to accept the submission of a rebellious seruant;
and who needs doubt the performance, where Truth it self makes the Promise? But if any man should doubt whither this Promise be strong enough to bind God, to accept the submission of a rebellious servant;
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yet there is no doubt, but his tender fatherly affection is strong enough, to make him accept the submission of a Repenting Childe.
yet there is no doubt, but his tender fatherly affection is strong enough, to make him accept the submission of a Repenting Child.
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Ephraim is my deare sonne, therefore my bowels are troubled for him; and I will surely haue compassion vpon him, saith the Lord. Ephraim is my deer son, Therefore my bowels Are troubled for him; and I will surely have compassion upon him, Says the Lord.
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Let vs therefore now at last come vnto our God, with humble, lowly, and penitent hearts,
Let us Therefore now At last come unto our God, with humble, lowly, and penitent hearts,
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and then wee shall speede no worse then the Prodigall childe did:
and then we shall speed no Worse then the Prodigal child did:
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That is, our louing Father will haue compassion vpon vs, hee will run and fall vpon our neckes, hee will kisse vs, and put the best Robe,
That is, our loving Father will have compassion upon us, he will run and fallen upon our necks, he will kiss us, and put the best Robe,
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euen the rich Robe of his wel-beloued Sonnes righteousnes vpon vs. even the rich Robe of his well-beloved Sons righteousness upon us
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There remaines the other title of Redemption to be briefly touched, in regard whereof the Israelites terme God, their God,
There remains the other title of Redemption to be briefly touched, in regard whereof the Israelites term God, their God,
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and on the other side God also termeth them his peculiar people: And this Redemption was twofold:
and on the other side God also termeth them his peculiar people: And this Redemption was twofold:
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God was called their Strong Redeemer, and they were stiled the people whom God had Redeemed, in regard of that famous and miraculous deliuerance out of the Egyptian thraldome.
God was called their Strong Redeemer, and they were styled the people whom God had Redeemed, in regard of that famous and miraculous deliverance out of the Egyptian thraldom.
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God esteemed this Temporall and Corporall redemption so great a benefit, and so forcible an inducement to Obedience, that hee thought it fit to bee ingrauen in the forefront of his ten Commandements.
God esteemed this Temporal and Corporal redemption so great a benefit, and so forcible an inducement to obedience, that he Thought it fit to be engraved in the forefront of his ten commandments.
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Yet this is not it which I purpose now to insist vpon. There is therefore another Redemption wrought by the bloudy Passion of the Messias;
Yet this is not it which I purpose now to insist upon. There is Therefore Another Redemption wrought by the bloody Passion of the Messias;
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obscurely represented in the Leuiticall Sacrifices, more plainly described by the Prophets, but most euidently painted out vnto vs by the holy Apostles.
obscurely represented in the Levitical Sacrifices, more plainly described by the prophets, but most evidently painted out unto us by the holy Apostles.
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This is our Spirituall and eternall Redemption, whereby we are redeemed out of the lawes of the diuell, from eternall Death and Damnation of body and soule, which otherwise, we must haue vndergone, & indured world without end.
This is our Spiritual and Eternal Redemption, whereby we Are redeemed out of the laws of the Devil, from Eternal Death and Damnation of body and soul, which otherwise, we must have undergone, & endured world without end.
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Now albeit the Generall Power of this redemption extend it selfe vnto the whole world;
Now albeit the General Power of this redemption extend it self unto the Whole world;
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yet the Declaration & Application thereof belongs in speciall manner vnto the Church, & therefore it is the Church which out of this respect, calls God, her God;
yet the Declaration & Application thereof belongs in special manner unto the Church, & Therefore it is the Church which out of this respect, calls God, her God;
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and it is likewise the Church, which for this cause God owns as his peculiar people.
and it is likewise the Church, which for this cause God owns as his peculiar people.
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This is the Redemption whereof euery member of the church ought with holy Iob, to take speciall notice. Scio quod Redemptor meus viuit.
This is the Redemption whereof every member of the Church ought with holy Job, to take special notice. Scio quod Redemptor meus viuit.
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I know that my Redeemer liueth. And not onely so: I know that my Redeemer lives. And not only so:
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but I know that this my Redeemer hath ransomed both my body and soule, not with gold or siluer,
but I know that this my Redeemer hath ransomed both my body and soul, not with gold or silver,
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but with his owne precious bloud;
but with his own precious blood;
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to the end that being thus Bought with a price, I may glorifie him both in body and soule. to the end that being thus Bought with a price, I may Glorify him both in body and soul.
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If all which hath beene formerly vrged, cannot perswade men to returne to the obedience and seruice of God,
If all which hath been formerly urged, cannot persuade men to return to the Obedience and service of God,
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yet this Motiue, that he is Our God, and that by Right of Redemption should inforce vs thereunto.
yet this Motive, that he is Our God, and that by Right of Redemption should enforce us thereunto.
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Our Creation out of nothing was an infinite benefit, and ties vs straitly to God our Creator.
Our Creation out of nothing was an infinite benefit, and ties us straitly to God our Creator.
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But this our Redemption at such an inestimable price, when we were worse then nothing, is infinitely greater then that other infinite benefit,
But this our Redemption At such an inestimable price, when we were Worse then nothing, is infinitely greater then that other infinite benefit,
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and ties vs in a more strait band vnto God our Redeemer.
and ties us in a more strait band unto God our Redeemer.
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Our Creation cost God no more but the word speaking, Dixit & factum est, hee said it, and hee did it:
Our Creation cost God no more but the word speaking, Dixit & factum est, he said it, and he did it:
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but our redemption was not so easily wrought; Multa tulit fecitque Deus, sudauit & alsit.
but our redemption was not so Easily wrought; Multa tulit fecitque Deus, sudauit & alsit.
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What man so thanklesse that would not for euer acknowledge him for his good Lord and Patron,
What man so thankless that would not for ever acknowledge him for his good Lord and Patron,
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and striue to doe him all acceptable seruice, who had but redeemed him from the Turkish slauery,
and strive to do him all acceptable service, who had but redeemed him from the Turkish slavery,
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and rowing chained in their gallyes.
and rowing chained in their galleys.
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How much more then stand we obliged in all duty and seruice vnto our God, who hath redeemed vs from beeing the slaues of Sathan, from the chaines of darkenesse, and euerlasting damnation.
How much more then stand we obliged in all duty and service unto our God, who hath redeemed us from being the slaves of Sathan, from the chains of darkness, and everlasting damnation.
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They haue no sense of this Redemption, nor no part as yet in it, who are not inflamed thereby to serue God in holinesse and righteousnesse, and to become a peculiar people vnto him, zealous of good workes.
They have no sense of this Redemption, nor no part as yet in it, who Are not inflamed thereby to serve God in holiness and righteousness, and to become a peculiar people unto him, zealous of good works.
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But alas, where shall God our Redeemer finde such zealous seruants, amongst millions of men that confesse and professe themselues to be redeemed with his blood? The World and the Flesh haue a world of Seruants at command;
But alas, where shall God our Redeemer find such zealous Servants, among millions of men that confess and profess themselves to be redeemed with his blood? The World and the Flesh have a world of Servants At command;
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nay the diuell himselfe is so well attended, that Saint Cyprian brings him in, thus bragging against our Sauiour Christ,
nay the Devil himself is so well attended, that Saint Cyprian brings him in, thus bragging against our Saviour christ,
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and insulting ouer vs silly and sinfull wretches.
and insulting over us silly and sinful wretches.
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Ego pro istis necsanguinem fudi, &c. I haue spilt no one drop of bloud for any of these, I haue taken no paines to doe them any good; Ego Pro istis necsanguinem fudi, etc. I have spilled no one drop of blood for any of these, I have taken no pains to do them any good;
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nay all my study and paines euer was, and euer shall be, to bring them to death, and eternall damnation. Notwithstanding all this;
nay all my study and pains ever was, and ever shall be, to bring them to death, and Eternal damnation. Notwithstanding all this;
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Tuos tales demonstra mihi Christe, O Christ, (if thou canst) shew me so many, Tuos tales Demonstra mihi Christ, Oh christ, (if thou Canst) show me so many,
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so busy, so painefull, so dutifull seruants of thine, as I am able to shew vnto thee euery where of mine.
so busy, so painful, so dutiful Servants of thine, as I am able to show unto thee every where of mine.
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O what a shame is it vnto vs all that beare the name of Christians, Hec dici potuisse, & non potuisse refelli:
O what a shame is it unto us all that bear the name of Christians, Hec dici potuisse, & non potuisse refelli:
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That such things may truely bee obiected against vs by the diuell, and cannot truely be denied, or confuted by vs.
That such things may truly be objected against us by the Devil, and cannot truly be denied, or confuted by us
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O what a griefe is it vnto our Lord Christ, that a cursed Murtherer should be able to entise away so many seruants, from a blessed Redeemer? This point should rather be prosecuted with teares, then words;
O what a grief is it unto our Lord christ, that a cursed Murderer should be able to entice away so many Servants, from a blessed Redeemer? This point should rather be prosecuted with tears, then words;
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nothing now remaines, but that euery man heere present, search into his owne heart and life, inquire and finde out his owne proper sinnes, turne speedily from his wicked waies;
nothing now remains, but that every man Here present, search into his own heart and life, inquire and find out his own proper Sins, turn speedily from his wicked ways;
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and that all of vs say with a ioynt and constant resolution as these Israelites did:
and that all of us say with a joint and constant resolution as these Israelites did:
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Behold, wee come vnto thee, for thou art the Lord, our God. Behold, we come unto thee, for thou art the Lord, our God.
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THat Almighty God who hath this day called vs vnto him by his word, draw vs vnto him by the effectuall operation of his holy Spirit;
THat Almighty God who hath this day called us unto him by his word, draw us unto him by the effectual operation of his holy Spirit;
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that so renouncing the seruice of the World, the Flesh, and the Diuell, and returning vnto the Seruice of our true Lord;
that so renouncing the service of the World, the Flesh, and the devil, and returning unto the Service of our true Lord;
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wee may recouer his fauour here, and enioy his euerlasting fauour hereafter.
we may recover his favour Here, and enjoy his everlasting favour hereafter.
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Grant this most mercifull Father, for the infinite merits of thy wel-beloued Sonne, to whom with thee and the Holy Ghost, be ascribed all Praise, Power, Maiesty,
Grant this most merciful Father, for the infinite merits of thy well-beloved Son, to whom with thee and the Holy Ghost, be ascribed all Praise, Power, Majesty,
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and Dominion, this day and for euer Amen. FINIS.
and Dominion, this day and for ever Amen. FINIS.
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