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GOD'S ANGER. PSALM 80. ver. 4.
GOD'S ANGER. PSALM 80. ver. 4.
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O Lord God of hostes, how long wilt thou be angry with thy people that prayeth? Oh Lord God of hosts, how long wilt thou be angry with thy people that Prayeth?
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IT hath been said of Warre, that it is Malum, an evill, but it may be Necessarium, a necessary evill.
IT hath been said of War, that it is Malum, an evil, but it may be necessary, a necessary evil.
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It is good sometimes to hunt the Wolfe, though it is better to fodder the Sheep.
It is good sometime to hunt the Wolf, though it is better to fodder the Sheep.
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They speake of a drowning man, Etiam ad Novaculam, that he will rather take hold of a knife, then of nothing.
They speak of a drowning man, Etiam ad Novaculam, that he will rather take hold of a knife, then of nothing.
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A very coward will catch the edge of a naked sword, to save his life; though it cut his fingers.
A very coward will catch the edge of a naked sword, to save his life; though it Cut his fingers.
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Man being cast out of Paradise, and that Paradise guarded with a sword in the hand of a Cherub, durst not attempt a re-entry, because he was guilty.
Man being cast out of Paradise, and that Paradise guarded with a sword in the hand of a Cherub, durst not attempt a reentry, Because he was guilty.
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But Commonwealths that have lost any part of their Territories, or just Priviledges, by forraign invasion,
But Commonwealths that have lost any part of their Territories, or just Privileges, by foreign invasion,
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and hostile violence, may justly venture upon the sword, and fairly hope for a recovery, because they are innocent; & hanc picem amolire gladio.
and hostile violence, may justly venture upon the sword, and fairly hope for a recovery, Because they Are innocent; & hanc picem amolire Gladio.
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Irene signifies Peace; Yet the Turke could sacrifice his beuteous Irene to the God of Warr. If Warr in it self were utterly unlawfull, God would never have accepted this Title, The Lord of hostes. Yet in this stile he takes such delight, that he is oftner called the God of hoasts in the former Testament, then by any other Title.Irene signifies Peace; Yet the Turk could sacrifice his beauteous Irene to the God of Warr. If War in it self were utterly unlawful, God would never have accepted this Title, The Lord of hosts. Yet in this style he Takes such delight, that he is oftener called the God of hosts in the former Testament, then by any other Title.
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In those two prophesies of Isaiah and Jeremiah, it is given him no lesse then an hundred and thirty times.
In those two prophecies of Isaiah and Jeremiah, it is given him no less then an hundred and thirty times.
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All creatures are mustered, and trained, put into garison, or brought forth into the field by his command.
All creatures Are mustered, and trained, put into garrison, or brought forth into the field by his command.
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Which way can we look besides his Armies? If upward into heaven, there is a band of Souldiers;
Which Way can we look beside his Armies? If upward into heaven, there is a band of Soldiers;
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even a multitude of the heavenly host praising God. If to the lower heavens, there are a band of Souldiers: even a multitude of the heavenly host praising God. If to the lower heavens, there Are a band of Soldiers:
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it was universa militia coeli, to which those Idolaters burnt incense. On the earth, not only men are martialled to his service;
it was universa militia coeli, to which those Idolaters burned incense. On the earth, not only men Are martialled to his service;
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so Israel was called the host of the living God: but even the brute Creatures are ranged in arrayes.
so Israel was called the host of the living God: but even the brutus Creatures Are ranged in arrays.
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So God did levy a band of flyes against the Egyptians; and a band of frogs that marched into their bedchambers.
So God did levy a band of flies against the egyptians; and a band of frogs that marched into their bedchambers.
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He hath troops of locusts, and armies of caterpillers. Not only the chariots and horsemen of heaven, to defend his Prophet,
He hath troops of Locusts, and armies of caterpillars. Not only the chariots and horsemen of heaven, to defend his Prophet,
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but even the basest, the most indocible, and despicable creatures, wherewith to confound his enemies.
but even the Basest, the most indocible, and despicable creatures, wherewith to confound his enemies.
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If Goliah stalke forth to defile the God of Israel, he shall be confuted with a pebble.
If Goliath stalk forth to defile the God of Israel, he shall be confuted with a pebble.
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If Herod swells up to a God, God will set his vermine upon him, and all the Kings guard cannot save him from them.
If Herod Swells up to a God, God will Set his vermin upon him, and all the Kings guard cannot save him from them.
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You have heard of r••s that could not be beaten off, till they had destroyed that covetous Prelate,
You have herd of r••s that could not be beaten off, till they had destroyed that covetous Prelate,
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and of a flie that killed Pope Adrian. God hath more ways to punish, then hee hath creatures.
and of a fly that killed Pope Adrian. God hath more ways to Punish, then he hath creatures.
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This Lord God of hostes is not properly a title of Creation, but of providence. All creatures have their existence from God, as their Maker:
This Lord God of hosts is not properly a title of Creation, but of providence. All creatures have their existence from God, as their Maker:
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and so have they also their order from him, as their Governour. It referrs not so much to their being, as to their martialling;
and so have they also their order from him, as their Governor. It refers not so much to their being, as to their martialing;
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not to their naturall, but militant estate:
not to their natural, but militant estate:
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Nor only as creatures do they owe him for their making, but as they are souldiers, for their managing.
Nor only as creatures do they owe him for their making, but as they Are Soldiers, for their managing.
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Their order is Warlike, and they serve under the colours of the Almighty. So that here, God would be respected, not as a Creator; but as a Generall.
Their order is Warlike, and they serve under the colours of the Almighty. So that Here, God would be respected, not as a Creator; but as a General.
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His anger therefore seems so much the more fearfull, as it is presented to us under so great a Title;
His anger Therefore seems so much the more fearful, as it is presented to us under so great a Title;
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The Lord God of hostes is angry. The Lord God of hosts is angry.
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They talke of Tamberlain, that hee could daunt his enemies, with the very look of his countenance:
They talk of Tamburlaine, that he could daunt his enemies, with the very look of his countenance:
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oh then what terrour dwells in the countenance of an offended God? The reprobates shall call to the rocks to hide them from the wrath of the Lamb:
o then what terror dwells in the countenance of an offended God? The Reprobates shall call to the Rocks to hide them from the wrath of the Lamb:
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If Ira Agni, the wrath of the Lamb doth so affright them, how terrible is Ira Leonis, the wrath of the Lyon? It may justly trouble us all to hear, that the Lord God of hostes is angry:
If Ira Agni, the wrath of the Lamb does so affright them, how terrible is Ira Leonis, the wrath of the lion? It may justly trouble us all to hear, that the Lord God of hosts is angry:
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in the sense wherof the Prophet breaks forth here into this expostulation;
in the sense whereof the Prophet breaks forth Here into this expostulation;
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O Lord God of hostes, how long wilt thou be angry with thy people that prayeth? Wherein we have these five propositions,O Lord God of hosts, how long wilt thou be angry with thy people that Prayeth? Wherein we have these five propositions,
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or inferencies naturally arising out of the text. 1. That God may bee angry; for that is manifestly implyed in the Text; He is angry.
or inferencies naturally arising out of the text. 1. That God may be angry; for that is manifestly employed in the Text; He is angry.
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2. That his anger may last a great while: O Lord, how long wilt thou be angry?
2. That his anger may last a great while: Oh Lord, how long wilt thou be angry?
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3. That his anger may extend to the whole nation: how long wilt thou be angry with the people, all the people
3. That his anger may extend to the Whole Nation: how long wilt thou be angry with the people, all the people
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4. That his anger may fall upon his owne people, even his peculiar and chosen flock;
4. That his anger may fallen upon his own people, even his peculiar and chosen flock;
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How long wilt thou be angry with thy people? How long wilt thou be angry with thy people?
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5. That his anger may dwel upon them in their devotions, and not be removed by their very prayers.
5. That his anger may dwell upon them in their devotions, and not be removed by their very Prayers.
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How long wilt thou be angry with the people that prayeth? Yea, against their prayer? How long wilt thou be angry with the people that Prayeth? Yea, against their prayer?
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Now God is never angry without a cause: he is no froward God, of no techy and pettish nature:
Now God is never angry without a cause: he is no froward God, of no techy and pettish nature:
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a cause there must be, or he would neverbe angry. There can be no cause but sin;
a cause there must be, or he would neverbe angry. There can be no cause but since;
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we never read that God was angry for any thing else.
we never read that God was angry for any thing Else.
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Some he hath corrected without respect unto sin, as he did Job: but he was never angry with any man,
some he hath corrected without respect unto since, as he did Job: but he was never angry with any man,
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but for the sin of that man.
but for the since of that man.
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It is the sin of the people that hath thus grieved God, and it is the anger of God that hath thus grieved the people.
It is the since of the people that hath thus grieved God, and it is the anger of God that hath thus grieved the people.
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Sin must be supposed to run along with his anger throughout the text, as the eclyptick line does thorow the Zodiake.
since must be supposed to run along with his anger throughout the text, as the eclyptick line does thorough the Zodiac.
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1. If it were not for sin, God would not be angry.
1. If it were not for since, God would not be angry.
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2. If it were not for the continuance of sin, he would not be so long angry.
2. If it were not for the Continuance of since, he would not be so long angry.
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3. If it were not for the universality of sinne, he would not be angry with the whole people.
3. If it were not for the universality of sin, he would not be angry with the Whole people.
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4. If it were not for the unnaturall ingratitude of sinne, he would not be angry with his own people.
4. If it were not for the unnatural ingratitude of sin, he would not be angry with his own people.
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5. If it were not for the base hypocrisie of sin, he would not be angry with his people that prayeth.
5. If it were not for the base hypocrisy of since, he would not be angry with his people that Prayeth.
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Thus then the argument lies fair and plain before us. 1 It is sin that makes God angry.
Thus then the argument lies fair and plain before us. 1 It is since that makes God angry.
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2 It is the continuance of sin that makes him long angry. 3 It is the generalty of sin that makes him angry with the whole people.
2 It is the Continuance of since that makes him long angry. 3 It is the generalty of since that makes him angry with the Whole people.
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4. It is the unthankfulness of sin, or the sin of unthankfulnesse, that makes him angry with his owne people.
4. It is the unthankfulness of since, or the since of unthankfulness, that makes him angry with his own people.
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5. Lastly, it is the hypocrisie of sin, or the sin of hypocrisie, that makes him so long angry with his people that prayeth.
5. Lastly, it is the hypocrisy of since, or the since of hypocrisy, that makes him so long angry with his people that Prayeth.
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1. We provoke him by our rebellions, and he is angry. 2. We continue our provocations against him, and he is long angry.
1. We provoke him by our rebellions, and he is angry. 2. We continue our provocations against him, and he is long angry.
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3. Wee provoke him universally, and so he is angry with us all; not with some offenders here and there, but with the whole people.
3. we provoke him universally, and so he is angry with us all; not with Some offenders Here and there, but with the Whole people.
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4. We provoke him by our un kindnesse;
4. We provoke him by our un kindness;
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for whom he hath done so much good, and upon whom hee hath heaped so many blessings;
for whom he hath done so much good, and upon whom he hath heaped so many blessings;
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and so hee is angry with his own people. 5. Lastly, we provoke him by our dissimulations;
and so he is angry with his own people. 5. Lastly, we provoke him by our dissimulations;
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approaching to him with our lips, and keeping back our hearts: we pray un to him, and yet live against him:
approaching to him with our lips, and keeping back our hearts: we pray un to him, and yet live against him:
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we call upon his Name, and rebell against his will: and so he is angry, and long angry, and long angry with the whole people,
we call upon his Name, and rebel against his will: and so he is angry, and long angry, and long angry with the Whole people,
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and long angry with his own people, and long angry with his people that prayeth. 1. God may be angry, and sin is the cause of his anger; thats the first Proposition.
and long angry with his own people, and long angry with his people that Prayeth. 1. God may be angry, and since is the cause of his anger; thats the First Proposition.
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Man may be angry without sin, not without perturbation: God is angry without either preturbation or sin.
Man may be angry without since, not without perturbation: God is angry without either perturbation or since.
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His anger is in his nature, not by anthropopathie, but properly; being his corrective Justice, or vindicative Justice.
His anger is in his nature, not by anthropopathy, but properly; being his corrective justice, or vindicative justice.
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Iratus videtur, quia tunquam iratus operatur. Our anger is an impotent passion: His a most clear, free, and just operation.Angered videtur, quia tunquam Angered operatur. Our anger is an impotent passion: His a most clear, free, and just operation.
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By this affection in our selves, wee may guesse at the perfection that is in God.
By this affection in our selves, we may guess At the perfection that is in God.
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The dissolute securitans think that God doth but smile at the absurdities of men;
The dissolute securitans think that God does but smile At the absurdities of men;
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that ludit in humanis: that their drunkennesse and adulteries rather make him merry then angry. Like some carnall father, that laughs at the ridiculous behaviour of his children 〈 ◊ 〉 to whom their wanton speeches and actions are but a pleasure;
that Ludit in humanis: that their Drunkenness and adulteries rather make him merry then angry. Like Some carnal father, that laughs At the ridiculous behaviour of his children 〈 ◊ 〉 to whom their wanton Speeches and actions Are but a pleasure;
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and in which he rather encourageth, then chides. Indeed, God is said to Laugh; He that sits in heaven laughs them to scorn:
and in which he rather Encourageth, then chides. Indeed, God is said to Laugh; He that sits in heaven laughs them to scorn:
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but woe be to the men at whose fooleries God laughs.
but woe be to the men At whose fooleries God laughs.
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It is a dissembling falshood in man, to smile and betray, as Judas began his trechery with a kisse:
It is a dissembling falsehood in man, to smile and betray, as Judas began his treachery with a kiss:
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Such are likened to those bottled windy drinks, that laugh in a mans face, and cut his throat.
Such Are likened to those bottled windy drinks, that laugh in a men face, and Cut his throat.
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But this laughter in God, argues not so much what he does, as what they suffer;
But this laughter in God, argues not so much what he does, as what they suffer;
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when by frustrating their sinfull purposes, he exposeth them to contempt and scorne. Dei ridere, est hominem ludibrio exponere.
when by frustrating their sinful Purposes, he exposeth them to contempt and scorn. Dei ridere, est hominem ludibrio exponere.
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If a little ant creeping out of a molehill, should march forth, and proffer to wrastle a fall with a gyant, there were yet some proportion in this challenge:
If a little Ant creeping out of a molehill, should march forth, and proffer to wrestle a fallen with a giant, there were yet Some proportion in this challenge:
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but there is none of a finite power to an infinite. Audacious sinners, that dare provoke the Lord of hostes!
but there is none of a finite power to an infinite. Audacious Sinners, that Dare provoke the Lord of hosts!
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What are all the Armies and Forces of Tyrants, to oppose the omnipotent God? He will make a feast of them,
What Are all the Armies and Forces of Tyrants, to oppose the omnipotent God? He will make a feast of them,
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for the fowles of the Aire, whom he invites to the flesh of Captains, and to the flesh of Kings.
for the fowls of the Air, whom he invites to the Flesh of Captains, and to the Flesh of Kings.
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Let earth and hell conspire, let there be a confederate band of men and divels;
Let earth and hell conspire, let there be a confederate band of men and Devils;
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how easily can he command the one to their dust, the other to their chains? What power have they of either motion or being,
how Easily can he command the one to their dust, the other to their chains? What power have they of either motion or being,
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but from him against whom they fight? Our God is a consuming fire; and he will consume them not only in anger, but in laughter.
but from him against whom they fight? Our God is a consuming fire; and he will consume them not only in anger, but in laughter.
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The Catastrophe of all rebellion is but the Sarcasmos or bitter scorn of God.
The Catastrophe of all rebellion is but the Sarcasmos or bitter scorn of God.
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There is no lesse difference between Gods anger and his favour, then between death and life;
There is no less difference between God's anger and his favour, then between death and life;
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death in the most dismall horrour; and life in the most comfortable sweetnesse of it. In his favour there is life: death in his anger;
death in the most dismal horror; and life in the most comfortable sweetness of it. In his favour there is life: death in his anger;
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for when thou art angry, all our days are gone. There is great light given to contraries by their comparison: for when thou art angry, all our days Are gone. There is great Light given to contraries by their comparison:
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look first a little upon the favour of God:
look First a little upon the favour of God:
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Oh how excellent is thy loving kindnesse, O Lord? Thy Saints shall be abundantly satisfied with the fatnesse of thy house, O how excellent is thy loving kindness, Oh Lord? Thy Saints shall be abundantly satisfied with the fatness of thy house,
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and thou wilt make them to drink of the river of thy pleasures. and thou wilt make them to drink of the river of thy pleasures.
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What followes upon his favour, but satisfaction, and peace, and joy, and eternall life? When the deluge of water had defaced that great book of Nature, Noah had a copy of every kind of Creature with him in that famous Library, the Arke:
What follows upon his favour, but satisfaction, and peace, and joy, and Eternal life? When the deluge of water had defaced that great book of Nature, Noah had a copy of every kind of Creature with him in that famous Library, the Ark:
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out of which they were reprinted to the world.
out of which they were Reprinted to the world.
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So he that hath the favour of God in the Arke of the Covenant, hath the Originall copy of all blessings:
So he that hath the favour of God in the Ark of the Covenant, hath the Original copy of all blessings:
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if they could all have perished, yet so they might be restor'd. God is the best Store-house, the best treasury:
if they could all have perished, yet so they might be restored. God is the best Storehouse, the best treasury:
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O happy men that have their estates laid up there!
Oh happy men that have their estates laid up there!
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Though friends, goods, and life forsake us, yet if Gods gracious countenance shine upon us, that wil be life,
Though Friends, goods, and life forsake us, yet if God's gracious countenance shine upon us, that will be life,
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and goods, and friends unto us. These benefits and comforts flow from his favour.
and goods, and Friends unto us. These benefits and comforts flow from his favour.
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But alas, how terrible is his anger? He hath scourged some in very mercy, till they have smarted under his rod.
But alas, how terrible is his anger? He hath scourged Some in very mercy, till they have smarted under his rod.
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Job complaines, that the terrours of God do fight against him. Job complains, that the terrors of God do fight against him.
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And David says, From my youth up thy terrours have I suffered with a troubled mind.
And David Says, From my youth up thy terrors have I suffered with a troubled mind.
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If he will do thus much in love, what shall be the judgments of his wrath! If he hath drawn blood of his dear ones, what shall be the plague of wilfull sinners!
If he will do thus much in love, what shall be the Judgments of his wrath! If he hath drawn blood of his dear ones, what shall be the plague of wilful Sinners!
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If this be the rod of his children, what are the scorpions provided for his enemies!
If this be the rod of his children, what Are the scorpions provided for his enemies!
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what comfort can any find in all the prosperous fortunes upon earth, with whom God is angry in Heaven? If that mighty Pagan could apprehend this, he would finde small safety in his guard of Janisaries,
what Comfort can any find in all the prosperous fortune's upon earth, with whom God is angry in Heaven? If that mighty Pagan could apprehend this, he would find small safety in his guard of Janissaries,
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and lesse pleasure in his brutish Seraglio's.
and less pleasure in his brutish Seraglio's.
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It is a vain conceit of that Potentate, who refusing the name of Pius, would be called Foelix; Happy, not Godly.
It is a vain conceit of that Potentate, who refusing the name of Pius, would be called Felix; Happy, not Godly.
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But there can bee no felicity without Gods blessing, and he will not blesse, where he is not blessed.
But there can be no felicity without God's blessing, and he will not bless, where he is not blessed.
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But Sylla, sirnamed Foelix, accounted it not the least part of his fortunes, that Metellus sirnamed Pius was his friend.
But Sylla, surnamed Felix, accounted it not the least part of his fortune's, that Metellus surnamed Pius was his friend.
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Piety is the best friend to Felicity, though Felicity doth not alwayes befriend Piety. Piety is the best friend to Felicity, though Felicity does not always befriend Piety.
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That is but a wretched prosperity, upon which God looks in anger. If the Sun were wanting, it would be night, for all the Starrs:
That is but a wretched Prosperity, upon which God looks in anger. If the Sun were wanting, it would be night, for all the Stars:
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If God frown upon a man; for all the glittering honors of this world, he sits, in the shadow of death.
If God frown upon a man; for all the glittering honours of this world, he sits, in the shadow of death.
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Let him bee never so rich in lands and waters;
Let him be never so rich in Lands and waters;
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yet his springs have lost their sweetnesse, his vines their fruitfulnesse, his gold hath lost the colour, his precious stones their value and lustre:
yet his springs have lost their sweetness, his vines their fruitfulness, his gold hath lost the colour, his precious stones their valve and lustre:
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I mean, the vertue and comfort of all these are gone away with the favour of God.
I mean, the virtue and Comfort of all these Are gone away with the favour of God.
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If our house were paved with a floor of gold, and walled with pearls and Diamonds,
If our house were paved with a floor of gold, and walled with Pearls and Diamonds,
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and yet the roof wide open to the violence of heaven, would these shelter us from storms and tempest? Would we be so lodged in cold winter nights? Or were our house roofed with Cedar,
and yet the roof wide open to the violence of heaven, would these shelter us from storms and tempest? Would we be so lodged in cold winter nights? Or were our house roofed with Cedar,
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and the walls hung with arras, yet if the floore be rotten, and under it a bottomlesse pit, could we sleep in quiet? There can be no safety when God is angry: his wrath may come thundring from heaven,
and the walls hung with arras, yet if the floor be rotten, and under it a bottomless pit, could we sleep in quiet? There can be no safety when God is angry: his wrath may come thundering from heaven,
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and suddenly sink rebellious sinners into hell;
and suddenly sink rebellious Sinners into hell;
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and then where is all their honour? When their mortall part lies in the dishonourable dust,
and then where is all their honour? When their Mortal part lies in the dishonourable dust,
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and their immortall part suffers in unextinguishable fire. Thus terrible is the anger of God:
and their immortal part suffers in unextinguishable fire. Thus terrible is the anger of God:
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now what is he angry withall, but sinne? That is the perpetuall make-bate betwixt God and us;
now what is he angry withal, but sin? That is the perpetual makebate betwixt God and us;
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the fuel of the fire of his indignation. Your iniquities have separated between you and your God.
the fuel of the fire of his Indignation. Your iniquities have separated between you and your God.
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For this cause he looks upon us as a stranger, yea as an enemy. But they rebelled, and vexed his holy spirit:
For this cause he looks upon us as a stranger, yea as an enemy. But they rebelled, and vexed his holy Spirit:
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therefore he was turned to be their Enemy, and he fought against them. But they rebelled: Therefore he was turned to be their Enemy, and he fought against them. But they rebelled:
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mans occasion of offending God, is but a But, a nothing, no cause at all:
men occasion of offending God, is but a But, a nothing, no cause At all:
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Gods occasion of being angry with men, is a therefore, a cause sufficient, and that cause is sin.
God's occasion of being angry with men, is a Therefore, a cause sufficient, and that cause is since.
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Search the holy Book all over, and you shall never find God angry but for sinne.
Search the holy Book all over, and you shall never find God angry but for sin.
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Nor doth the flame of his wrath break out upon every sin; but when sin grows impudent and past shame.
Nor does the flame of his wrath break out upon every since; but when since grows impudent and past shame.
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We were wont to say, that veritas non quae rit angulos:
We were wont to say, that veritas non Quae rit angulos:
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but now, vit•um non quaerit angulos: It doth that in a bravery, with which the false Prophet was threatned, that he should do in fear;
but now, vit•um non Query angulos: It does that in a bravery, with which the false Prophet was threatened, that he should do in Fear;
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it runs from Chamber to Chamber, from house to house, not to hide it self, but to boast it self. it runs from Chamber to Chamber, from house to house, not to hide it self, but to boast it self.
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We so provoke the Lord, that we do not only anger him, but are angry with him.
We so provoke the Lord, that we do not only anger him, but Are angry with him.
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If the winds do not blow, and the raine fall, as wee would have it; if any thing falls out crosse to our desires, we even vexe at God himself;
If the winds do not blow, and the rain fallen, as we would have it; if any thing falls out cross to our Desires, we even vex At God himself;
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as if he were bound to wait upon our humours. No marvell if God be angry with us, when we dare be angry with him:
as if he were bound to wait upon our humours. No marvel if God be angry with us, when we Dare be angry with him:
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by murmuring at his actions, and calling his providence into question.
by murmuring At his actions, and calling his providence into question.
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Doest thou well to be angry, O man? No, it is exceeding ill, and dangerous. Dost thou well to be angry, Oh man? No, it is exceeding ill, and dangerous.
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We may tremble to think that the pot should fall out with the potter, and man be angry with his Maker.
We may tremble to think that the pot should fallen out with the potter, and man be angry with his Maker.
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It is the meretricious and shamelesse forehead of sinne that angers God: And in this anger wee here finde him, but let us not so leave him:
It is the meretricious and shameless forehead of sin that anger's God: And in this anger we Here find him, but let us not so leave him:
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and yet the next point tells us that his wrath is not suddenly pacified: 2. He may be long angry: that's the second Proposition.
and yet the next point tells us that his wrath is not suddenly pacified: 2. He may be long angry: that's the second Proposition.
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Usque quò Domine? It is not for a fit, like some flash of powder, but may burne long.Usque quò Domine? It is not for a fit, like Some flash of powder, but may burn long.
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How long, O Lord, wilt thou be angry? for ever? And shall thy Jealousie burne like fire? He visits his own Israel with a long dearth: How long, Oh Lord, wilt thou be angry? for ever? And shall thy Jealousy burn like fire? He visits his own Israel with a long dearth:
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During all those three years of drought and scarctiy, Gods Altar smoaked with daily sacrifices, and Heaven was solicited with continuall prayers;
During all those three Years of drought and scarctiy, God's Altar smoked with daily Sacrifices, and Heaven was solicited with continual Prayers;
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yet still he was angry: and why may not David complaine, in this Psalme, of that famine? Wee are not at the first sensible of common evills:
yet still he was angry: and why may not David complain, in this Psalm, of that famine? we Are not At the First sensible of Common evils:
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in Warr, Dearth, or Pestilence, wee thinke onely of shifting for our selves, or finding out convenient refuges, (like Foxes in a storm, that runne to the next burroughs) and study not how to remove the publick Judgements.
in War, Dearth, or Pestilence, we think only of shifting for our selves, or finding out convenient refuges, (like Foxes in a storm, that run to the next burroughs) and study not how to remove the public Judgments.
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But the continuance of an affliction sends us to God, and calls upon us to ask for a reckoning.
But the Continuance of an affliction sends us to God, and calls upon us to ask for a reckoning.
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An evil that is suddenly gone, is as suddenly forgotten: as men strucken in their sleep, cannot quickly find themselves:
an evil that is suddenly gone, is as suddenly forgotten: as men strucken in their sleep, cannot quickly find themselves:
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so the blow doth rather astoinsh us, then teach us.
so the blow does rather astoinsh us, then teach us.
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But when the burden lies long upon us, we will at last complaine of the weight,
But when the burden lies long upon us, we will At last complain of the weight,
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and seek to ease our selves. Indeed, there be some sinners more insensible, more insensate then beasts:
and seek to ease our selves. Indeed, there be Some Sinners more insensible, more insensate then beasts:
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if we finde the hungryest ox feeding in the meddow, and cannot with many pricks of the goad make him remove from his place, we wonder at his stupiditie.
if we find the hungriest ox feeding in the meadow, and cannot with many pricks of the goad make him remove from his place, we wonder At his stupidity.
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Yet the insatiate world-affecters, though God not only affright them with menaces, but even afflict them with many scourges, cannot be gotten from their covetous practises.
Yet the insatiate world-affecters, though God not only affright them with menaces, but even afflict them with many scourges, cannot be got from their covetous practises.
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So long as they can by any means grow wealthy, they will not beleeve that God is angry with them.
So long as they can by any means grow wealthy, they will not believe that God is angry with them.
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As if there were none that have more then heart could wish; yet live all this while in the sphere of Gods Indignation.
As if there were none that have more then heart could wish; yet live all this while in the sphere of God's Indignation.
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We can read Gods wrath in a storme, not in a calme yet 〈 ◊ 〉 may be most angry, when he least expresseth it.
We can read God's wrath in a storm, not in a Cam yet 〈 ◊ 〉 may be most angry, when he least Expresses it.
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My Jealousie shall depart from thee, and I will be no more angry with thee: My Jealousy shall depart from thee, and I will be no more angry with thee:
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Oh that is the height of his displeasure 〈 ◊ 〉 The Prophet speaks of a true Peace: True, were a needlesse epithet,
O that is the height of his displeasure 〈 ◊ 〉 The Prophet speaks of a true Peace: True, were a needless epithet,
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if there were not a false peace in carnall hearts.
if there were not a false peace in carnal hearts.
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How fondly doth the secure sinner flatter himself, in the conceit of his own happinesse? All is well at home:
How fondly does the secure sinner flatter himself, in the conceit of his own happiness? All is well At home:
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he quarrels not with himselfe, for he denies himselfe no sensuall pleasure.
he quarrels not with himself, for he Denies himself no sensual pleasure.
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God quarrells not with him, he feels no checks of a chiding conscience, he sees no frowns of an angry Judge:
God quarrels not with him, he feels no Checks of a chiding conscience, he sees no frowns of an angry Judge:
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nothing but prosperity shines upon him. He sees no difference in the face of heaven, whatsoever he does, or says:
nothing but Prosperity shines upon him. He sees no difference in the face of heaven, whatsoever he does, or Says:
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the same entertainment is given to his blasphemies, as to his prayers. Sure, he thinks himself in Gods books above other men. And so he is indeed;
the same entertainment is given to his Blasphemies, as to his Prayers. Sure, he thinks himself in God's books above other men. And so he is indeed;
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in Gods book of debts, in Gods book of arrerages, in his book of Judgments: so he is farr in Gods books.
in God's book of debts, in God's book of arrearages, in his book of Judgments: so he is Far in God's books.
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He owes such men a payment, and they shall have it. Alas, this is not the sinners peace, but stupidity:
He owes such men a payment, and they shall have it. Alas, this is not the Sinners peace, but stupidity:
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not the Makers favour, but his fury. All this while he is very angry, though he suspends the execution of his wrath.
not the Makers favour, but his fury. All this while he is very angry, though he suspends the execution of his wrath.
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Thus long sin lies like a sleeping bandog at the door of their hearts: They look upon the cur as if he would never wake:
Thus long since lies like a sleeping bandog At the door of their hearts: They look upon the cur as if he would never wake:
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or if he did, yet as if hewere so chained, & clogged, & muzled, that he could never hurt them.
or if he did, yet as if hewere so chained, & clogged, & muzzled, that he could never hurt them.
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But when once God rowzeth him, then have at their throats:
But when once God rouseth him, then have At their throats:
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then they shal feel what it is to have lived so long in the anger of a God:
then they shall feel what it is to have lived so long in the anger of a God:
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When the Almighty shall put himself into the fearfull formes of vengeance, and the everlasting gulph of fire shal open to receive them into intolerable burnings;
When the Almighty shall put himself into the fearful forms of vengeance, and the everlasting gulf of fire shall open to receive them into intolerable burnings;
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the mercilesse divels seising on their guilty souls, and afflicting them with incessant torments.
the merciless Devils seizing on their guilty Souls, and afflicting them with incessant torments.
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It is some favour, when we have the respite to cry, How long, Lord, wilt thou be angry with us? He is not throughly angry with us,
It is Some favour, when we have the respite to cry, How long, Lord, wilt thou be angry with us? He is not thoroughly angry with us,
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when he suffers us to breath forth this expostulation. There is some hope of remedy, when we once complain of our sicknesse.
when he suffers us to breath forth this expostulation. There is Some hope of remedy, when we once complain of our sickness.
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It is not change of climate, but change of dyet, that recovers us:
It is not change of climate, but change of diet, that recovers us:
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when we grow to forbear the surfets of sin, there is a fair possibility of comfort.
when we grow to forbear the Surfeits of since, there is a fair possibility of Comfort.
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Yet God may be long angry, and long continue sensible testimonies of his anger. Forty years long was I grieved with this Generation.
Yet God may be long angry, and long continue sensible testimonies of his anger. Forty Years long was I grieved with this Generation.
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He had smitten Israel with divers punishments, and threatned them with with more grievous calamities; that every man should eat the flesh of his own arme; Manasseh, Ephraim; and Ephraim, Manasseh; and they both against Judah:
He had smitten Israel with diverse punishments, and threatened them with with more grievous calamities; that every man should eat the Flesh of his own arm; Manasses, Ephraim; and Ephraim, Manasses; and they both against Judah:
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And yet he had not done with them, his anger was not turned away, but his hand was stretched out still.
And yet he had not done with them, his anger was not turned away, but his hand was stretched out still.
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Davids pestilence of three dayes, was a storm soone blown over, though it were bitter for the time:Davids pestilence of three days, was a storm soon blown over, though it were bitter for the time:
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Gods displeasure hath dwelt longer upon us. But how then doth the Prophet say, that he retaineth not anger? Well enough:
God's displeasure hath dwelled longer upon us. But how then does the Prophet say, that he retaineth not anger? Well enough:
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for he never retaineth it on• moment longer, then we retaine the cause of it:
for he never retaineth it on• moment longer, then we retain the cause of it:
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So soon as ever we cease sinning against him, he ceaseth to be angry with us.
So soon as ever we cease sinning against him, he ceases to be angry with us.
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After Davids humiliation and sacrifice, the Angell struck not one blow more with the sword of pestilence.
After Davids humiliation and sacrifice, the Angel struck not one blow more with the sword of pestilence.
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He measures out the length of his anger by the continuance of our rebellions.
He measures out the length of his anger by the Continuance of our rebellions.
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So that if we expostulate with him, Lord how long wilt thou be angry with us? He replies, O ye sons of men,
So that if we expostulate with him, Lord how long wilt thou be angry with us? He replies, Oh you Sons of men,
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how long will you be rebellious against me? Let us not look that the Lord should begin first;
how long will you be rebellious against me? Let us not look that the Lord should begin First;
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that his pardon should prevent our repentance.
that his pardon should prevent our Repentance.
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There is great reason, he that hath done the offence, should be first in making the peace.
There is great reason, he that hath done the offence, should be First in making the peace.
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Every day we expect comfort from God, and every day God expects conversion from us.
Every day we expect Comfort from God, and every day God expects conversion from us.
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Every week we look for some abatement in the bils, and every week God looks for some abatement of our sins,
Every Week we look for Some abatement in the bills, and every Week God looks for Some abatement of our Sins,
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for some amendment of our lives.
for Some amendment of our lives.
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So long as we continue guilty, it is in vain to cry, O Lord, how long wilt thou be angry? Our hard hearts are not yet broken with remorse:
So long as we continue guilty, it is in vain to cry, Oh Lord, how long wilt thou be angry? Our hard hearts Are not yet broken with remorse:
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alas, what should be done to break them? The voyce of the Lord breaketh the Cedars:
alas, what should be done to break them? The voice of the Lord breaks the Cedars:
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he breaketh the mountains: he breaketh the heavens, he breaketh the stones; and yet his word cannot break our hearts.
he breaks the Mountains: he breaks the heavens, he breaks the stones; and yet his word cannot break our hearts.
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But if he cannot break us with the rod of Affliction, he will breake us with a rod of iron,
But if he cannot break us with the rod of Affliction, he will break us with a rod of iron,
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and dash us in pieces like a Potters vessel. God is long patient before he grows angry;
and dash us in Pieces like a Potters vessel. God is long patient before he grows angry;
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why should he not be long angry before he be appeased? He is not easily provoked,
why should he not be long angry before he be appeased? He is not Easily provoked,
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why should he be so easily pacified? yet so propense to mercy is our gracious Father, that the fire which was long a kindling, is soon quenched:
why should he be so Easily pacified? yet so propense to mercy is our gracious Father, that the fire which was long a kindling, is soon quenched:
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His anger, that is not blown into a flame without many and long continued sins, is yet put out with a few penitent tears.
His anger, that is not blown into a flame without many and long continued Sins, is yet put out with a few penitent tears.
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When our houses are burning, it were but foolish to cry out, we are undone, alas the fire rageth;
When our houses Are burning, it were but foolish to cry out, we Are undone, alas the fire rages;
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and we all the while forbear to cast on water. The Usque quo of Gods anger waits for the Quousque of our repentance.
and we all the while forbear to cast on water. The Usque quo of God's anger waits for the How long of our Repentance.
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He will not give over-striking, till we fall a weeping:
He will not give over-striking, till we fallen a weeping:
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and we may do well to weep before him, for (sure) we did ill to sin against him.
and we may do well to weep before him, for (sure) we did ill to sin against him.
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His anger doth now long offend us, but our wickednesses did farr longer offend him. We have provoked him many yeares;
His anger does now long offend us, but our Wickednesses did Far longer offend him. We have provoked him many Years;
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and shall not his wrath burn many days? Still it flameth:
and shall not his wrath burn many days? Still it flameth:
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let us make hast to bring our buckets of water, filled at the cisternes of our eyes,
let us make haste to bring our buckets of water, filled At the cisterns of our eyes,
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and derived from the fountaine of our hearts, to quench it. Let no hands be wanting to this businesse:
and derived from the fountain of our hearts, to quench it. Let no hands be wanting to this business:
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for if some bring in the water of tears, whiles others cast in the fewell of sins, this fire will burn still.
for if Some bring in the water of tears, while Others cast in the fuel of Sins, this fire will burn still.
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But from the higehst to the lowest let us come in with repentance: and that all of us, even the whole people:
But from the higehst to the lowest let us come in with Repentance: and that all of us, even the Whole people:
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for so far Gods wrath extendeth. 3. He may be angry with the whole people; which is the third proposition.
for so Far God's wrath extendeth. 3. He may be angry with the Whole people; which is the third proposition.
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He hath been angry with a whole family, with a whole Army, with a whole City, with a whole Country, with the whole earth. With a whole family:
He hath been angry with a Whole family, with a Whole Army, with a Whole city, with a Whole Country, with the Whole earth. With a Whole family:
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so he cursed the house of Jeroboam: that him that dyeth in the City, the dogs shall eat,
so he cursed the house of Jeroboam: that him that Dies in the city, the Dogs shall eat,
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and him that dyeth in the field, shall the fowls of the aire eat. With a whole army; and him that Dies in the field, shall the fowls of the air eat. With a Whole army;
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so he slew of Sennacheribi host in one night 185 thousand. With a whole city;
so he slew of Sennacherib host in one night 185 thousand. With a Whole City;
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so the city of Jericho was cursed with an universal desolation, never to be reedified without the ruine of the builder. With a whole country;
so the City of Jericho was cursed with an universal desolation, never to be reedified without the ruin of the builder. With a Whole country;
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So Saul was charged to destroy Amalek; man and woman, infant and suckling, sheep and oxen,
So Saul was charged to destroy Amalek; man and woman, infant and suckling, sheep and oxen,
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and all that belonged to them. With the whole earth; whenit was become corrupt, he drowned it with a floud.
and all that belonged to them. With the Whole earth; whenit was become corrupt, he drowned it with a flood.
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Yet observe how God hath qualified his wrath; with his hand of favour snatching some out of his hand of anger.
Yet observe how God hath qualified his wrath; with his hand of favour snatching Some out of his hand of anger.
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When he cursed the whole Family of Jeroboam, he excepted Abijah. When he doomed to death, the whole City of Jericho, he excepted the family of Rahab. When his wrath burned Sodom, he excepted the family of Lot. When his anger drowned the whole world in a deluge,
When he cursed the Whole Family of Jeroboam, he excepted Abijah. When he doomed to death, the Whole city of Jericho, he excepted the family of Rahab. When his wrath burned Sodom, he excepted the family of Lot. When his anger drowned the Whole world in a deluge,
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yet his mercy excepted Noah, and his octonary houshold. But his anger is very grievous, when it extends to the whole people.
yet his mercy excepted Noah, and his octonary household. But his anger is very grievous, when it extends to the Whole people.
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Throught he wrath of the Lord of hostes, the land is darkned, &c. What makes him thus universally angry with us, but the universalitie of our sins against him? when the passengers ask: Brought he wrath of the Lord of hosts, the land is darkened, etc. What makes him thus universally angry with us, but the universality of our Sins against him? when the passengers ask:
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Wherefore hath the Lord done thus to this great City? Answer is made, Because they forsooke the Covenant of the Lord, Wherefore hath the Lord done thus to this great city? Answer is made, Because they forsook the Covenant of the Lord,
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and worshipped other Gods. To such a fearfull height may the sins of the children bring the mother, that that Church which now enjoyes such abundance of truth and peace, may be poisoned with heresie,and worshipped other God's To such a fearful height may the Sins of the children bring the mother, that that Church which now enjoys such abundance of truth and peace, may be poisoned with heresy,
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and wounded with schisme, and suffer an utter direliction.
and wounded with Schism, and suffer an utter direliction.
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The whole people is guilty of sin, and why for their sins may not God be angry with the whole people? Yea, and long angry too:
The Whole people is guilty of since, and why for their Sins may not God be angry with the Whole people? Yea, and long angry too:
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for it will be very long before that fault will be amended, which hath so long been committed.
for it will be very long before that fault will be amended, which hath so long been committed.
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God came to low conditions in the behalfe of Sodome:
God Come to low conditions in the behalf of Sodom:
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Abraham brought him down to ten. He came to lower conditions in the behalfe of Jerusalem; he brought himself down to one: See if you can find a man, Abraham brought him down to ten. He Come to lower conditions in the behalf of Jerusalem; he brought himself down to one: See if you can find a man,
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if there be any that seeketh the truth in the whole Citie, and I will pardon it. if there be any that seeks the truth in the Whole city, and I will pardon it.
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O how epidemicall is that wickednesse, where not one escapeth the corruption? We have found the Lord angry enough with a whole people, for the sin of one man.
Oh how epidemical is that wickedness, where not one escapeth the corruption? We have found the Lord angry enough with a Whole people, for the since of one man.
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Lord, hath one man sinned, and wilt thou be wroth with the whole Congregation? No, Gods vengeance, Lord, hath one man sinned, and wilt thou be wroth with the Whole Congregation? No, God's vengeance,
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when it is the hottest, makes difference of offenders: and knows to distinguish betwixt the heads of a faction, and the traine.
when it is the hottest, makes difference of offenders: and knows to distinguish betwixt the Heads of a faction, and the train.
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Though neither be faultlesse, yet the one is plagued, the other pardoned. Depart from the tents of these wicked men, lest you be consumed in their sins.
Though neither be faultless, yet the one is plagued, the other pardoned. Depart from the tents of these wicked men, lest you be consumed in their Sins.
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So soon as the innocent are severed, the guilty perish. One Achan sins, all Israel suffers. One David sins in pride, seventy thousand of his subjects suffer in the plague. One Saul slew the Gibeonites, three years dearth lies upon the Israelites for it.
So soon as the innocent Are severed, the guilty perish. One achan Sins, all Israel suffers. One David Sins in pride, seventy thousand of his subject's suffer in the plague. One Saul slew the Gibeonites, three Years dearth lies upon the Israelites for it.
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The blood of those Canaanites shed against Covenant, almost forty years before, by the then King, is now called for of the whole people. They had all sins enough,
The blood of those Canaanites shed against Covenant, almost forty Years before, by the then King, is now called for of the Whole people. They had all Sins enough,
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but God fixeth his eye of anger upon this. Every sin hath a tongue, but that of blood outcryes them all:
but God fixeth his eye of anger upon this. Every since hath a tongue, but that of blood Outcries them all:
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And if Justice do not revenge the murder of one, God will require it of the whole nation.
And if justice do not revenge the murder of one, God will require it of the Whole Nation.
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When seven of Sauls sons were hanged up, God was intreated for the land. Then shall the clouds drop fatnesse,
When seven of Saul's Sons were hanged up, God was entreated for the land. Then shall the Clouds drop fatness,
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and the earth run forth into plenty:
and the earth run forth into plenty:
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Then do the valleys stand thick with corn, land the little hills rejoyce on every side.
Then do the valleys stand thick with corn, land the little hills rejoice on every side.
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Some drops of blood shed in Justice, procure large showers from heaven. A few carcases laid in their graves, are a rich compost to the earth.
some drops of blood shed in justice, procure large showers from heaven. A few carcases laid in their graves, Are a rich compost to the earth.
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There can be no peace, where blood cryes unheard, unregarded:
There can be no peace, where blood cries unheard, unregarded:
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but when it is expiated by the blood of the offenders, there will bee a cessation of Judgements.
but when it is expiated by the blood of the offenders, there will be a cessation of Judgments.
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Phinehas executed judgment, and the pl•gue ceased. One contrary is ever cured by another: take away the cause, and the effect will cease. Phinehas executed judgement, and the pl•gue ceased. One contrary is ever cured by Another: take away the cause, and the Effect will cease.
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Prayer is very powerfull, but doing of Justice more availeable. The whole Congregation were at their prayers, and those prayers were steeped in tears;
Prayer is very powerful, but doing of justice more available. The Whole Congregation were At their Prayers, and those Prayers were steeped in tears;
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yet still the plague raged, and Gods anger continued.
yet still the plague raged, and God's anger continued.
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But when Phinehas had run those two adulterers through with his Javelin, in the act of their sin; the plague was stayed.
But when Phinehas had run those two Adulterers through with his Javelin, in the act of their since; the plague was stayed.
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So blessed a thing is it for any nation, that Justice is impartially executed.
So blessed a thing is it for any Nation, that justice is impartially executed.
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Thus the universality of sin calls for the universality of repentance, or else it will provoke Gods anger to strike us with universall judgements.
Thus the universality of since calls for the universality of Repentance, or Else it will provoke God's anger to strike us with universal Judgments.
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If the whole people be guilty, the whole people must fall to deprecation. Such was the Nivites repentance, every man turning from his evill ways. We have sinned, even the whole nation:
If the Whole people be guilty, the Whole people must fallen to deprecation. Such was the Nivites Repentance, every man turning from his evil ways. We have sinned, even the Whole Nation:
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and as if we had not sins enough of our own, we borrow of our neighbours.
and as if we had not Sins enough of our own, we borrow of our neighbours.
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What nation under heaven do we trade withall, from whom the sinnes of that Nation are not brought hither? And those are merchandizes that might be well spared.
What Nation under heaven do we trade withal, from whom the Sins of that nation Are not brought hither? And those Are Merchandises that might be well spared.
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Are we all in the transgression, and do we lay the burden of repentance upon some few? If we expostulate with God, Lord hath one man sinned,
are we all in the Transgression, and do we lay the burden of Repentance upon Some few? If we expostulate with God, Lord hath one man sinned,
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and wilt thou be wrath with the whole Congregation? May he not more justly expostulate with us; and wilt thou be wrath with the Whole Congregation? May he not more justly expostulate with us;
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Hath the whole Congregation sinned, and is it enough for one man to repent? Is the whole garment fowle,
Hath the Whole Congregation sinned, and is it enough for one man to Repent? Is the Whole garment fowl,
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and must only the skirts be washed? Is the whole building ruinous, and do we think it a sufficient reparation to patch up one corner of it? No, the plaister of our repentance must be fully as large as the orifice of our wickednesse; or we cannot be healed.
and must only the skirts be washed? Is the Whole building ruinous, and do we think it a sufficient reparation to patch up one corner of it? No, the plaster of our Repentance must be Fully as large as the orifice of our wickedness; or we cannot be healed.
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But stil God wil be angry with us, yea though we were his own people: For,
But still God will be angry with us, yea though we were his own people: For,
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4. God may be angry with his own people; which is the fourth proposition. I will visit their sins with a rod, and their iniquity with scourges;
4. God may be angry with his own people; which is the fourth proposition. I will visit their Sins with a rod, and their iniquity with scourges;
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but my mercy I will not utterly take from them. but my mercy I will not utterly take from them.
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Though he do not take his mercy from them, yet he may be angry with them.
Though he do not take his mercy from them, yet he may be angry with them.
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He is our father, and never did Father in sweeter terms entertaine the dearest treasures of his blood,
He is our father, and never did Father in Sweeten terms entertain the dearest treasures of his blood,
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then God doth us, when he vouchsafes to call us His people: yet did you never see a father angry with his child? Indeed there is great difference between that wrath of God which is toward his own people, and that which comes upon the children of disobedience. They differ three ways. 1. In respect of continuance:
then God does us, when he vouchsafes to call us His people: yet did you never see a father angry with his child? Indeed there is great difference between that wrath of God which is towards his own people, and that which comes upon the children of disobedience. They differ three ways. 1. In respect of Continuance:
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his anger upon reprobates is eternall; not extinguished with their bloods, but pursuing them from earth to hell.
his anger upon Reprobates is Eternal; not extinguished with their bloods, but pursuing them from earth to hell.
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To his people it is but temporary, it lasts but a moment: weeping may endure for a night, but joy comes in the morning.
To his people it is but temporary, it lasts but a moment: weeping may endure for a night, but joy comes in the morning.
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He will not alwayes chide, nor will he keep his anger for ever. He will not always chide, nor will he keep his anger for ever.
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When he was very angry with his Idolatrous Israel, Moses does but put him in mind that they were his own people, and he was pacified.
When he was very angry with his Idolatrous Israel, Moses does but put him in mind that they were his own people, and he was pacified.
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For a moment in a little wrath, he hides his face from us. Rejoyce not against me, O mine enemy; For a moment in a little wrath, he hides his face from us. Rejoice not against me, Oh mine enemy;
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for though I fall, I shall rise again. But for the wicked, his wrath abideth on them. for though I fallen, I shall rise again. But for the wicked, his wrath Abideth on them.
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2. In respect of the measure: It is milder towards his own people, then to others.
2. In respect of the measure: It is milder towards his own people, then to Others.
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For the unrighteous, he proportions his Judgements, not to their strengths, but to their deserts:
For the unrighteous, he proportions his Judgments, not to their strengths, but to their deserts:
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For his own people, he proportions his corrections, not to their deserts, but to their strengths.
For his own people, he proportions his corrections, not to their deserts, but to their strengths.
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For the former, he minds not what they can beare by their powers, but what they have deserved by their sinnes.
For the former, he minds not what they can bear by their Powers, but what they have deserved by their Sins.
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For the other, he considers not what their sinnes deserve, but what their Spirits can sustaine.
For the other, he considers not what their Sins deserve, but what their Spirits can sustain.
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His most bitter wrath to his own people, is always sweetned with his mercy. Thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
His most bitter wrath to his own people, is always sweetened with his mercy. Thou wast a God that forgavest them, though thou tookest vengeance of their Inventions.
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He brings a scourge in one hand, and a pardon in the other: and while he draws blood of the flesh, he forgives the soul.
He brings a scourge in one hand, and a pardon in the other: and while he draws blood of the Flesh, he forgives the soul.
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3. In regard of the end.
3. In regard of the end.
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The wicked are the vessels of wrath: and as their sin makes them fit for Gods anger, The wicked Are the vessels of wrath: and as their since makes them fit for God's anger,
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so his anger makes them sit for destruction. But for his own people; They are chastened of the Lord, that they might not be condemned with the world.
so his anger makes them fit for destruction. But for his own people; They Are chastened of the Lord, that they might not be condemned with the world.
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Whether he inflict upon them punishments for sinne, or suffer them to fall into sin for punishments,
Whither he inflict upon them punishments for sin, or suffer them to fallen into since for punishments,
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yet all shall work to their good. his corrections are but medicines, bringing forth the quiet fruit of righteousnesse.
yet all shall work to their good. his corrections Are but medicines, bringing forth the quiet fruit of righteousness.
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He lets them fall into some hainous crime, but it is to waken their repentance. Small spots upon a garment are not minded;
He lets them fallen into Some heinous crime, but it is to waken their Repentance. Small spots upon a garment Are not minded;
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we seldome are so curious as to wash out them.
we seldom Are so curious as to wash out them.
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But when a great spot comes, a fowle staine, we then scower and elense it, to get out that;
But when a great spot comes, a fowl stain, we then scour and elense it, to get out that;
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and so wee get out all the little spots too. Sinnes of a lesser size never trouble us;
and so we get out all the little spots too. Sins of a lesser size never trouble us;
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we mind not the washing out of them with our sorrowfull tears:
we mind not the washing out of them with our sorrowful tears:
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But when a great sin comes, and disquiets the conscience, then repentance, that old landresse is called for:
But when a great since comes, and disquiets the conscience, then Repentance, that old laundress is called for:
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and in that lardar we wash out both the great offence, and all the rest.
and in that lardar we wash out both the great offence, and all the rest.
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So God suffers us to fall into some grosse and grievous sinne, as a father suffers his little child to burne his finger in the flame, that his whole body may not fall into the fire.
So God suffers us to fallen into Some gross and grievous sin, as a father suffers his little child to burn his finger in the flame, that his Whole body may not fallen into the fire.
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All these differences are exprest by the Prophet, Isaiah. 1. Forthe time ▪ Doth the ploughman plough all the day to sow? God doth not continue ploughing all day long furrows upon our backs,
All these differences Are expressed by the Prophet, Isaiah. 1. Forth time ▪ Does the ploughman plough all the day to sow? God does not continue ploughing all day long furrows upon our backs,
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but when he hath broken up the fallow grounds of our hearts, he thensowes in the seed of his comforts. 2. For the measure;
but when he hath broken up the fallow grounds of our hearts, he thensowes in the seed of his comforts. 2. For the measure;
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Hath he plagued Israel, as he hath plagued the enemies of Israel? He sinites his Israel in the branches, and in the bunches; Hath he plagued Israel, as he hath plagued the enemies of Israel? He sinites his Israel in the branches, and in the bunches;
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cuts down some of her superfluous boughes, and plucks off clusters of her rotten grapes: But the wicked he smites at the very root. 3. For the end;
cuts down Some of her superfluous boughs, and plucks off clusters of her rotten grapes: But the wicked he smites At the very root. 3. For the end;
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The fornace of his wrath shall but purge away our drosse, and make us pure metall, fit for the stampe of his owne Image. The furnace of his wrath shall but purge away our dross, and make us pure metal, fit for the stamp of his own Image.
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Yet for all this, God hath been grievously angry with his own people: Yea, their sins anger him most of all;
Yet for all this, God hath been grievously angry with his own people: Yea, their Sins anger him most of all;
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because together with wickednesse, there is unkindnesse. As dearly as he loves them, their sinnes may provoke him.
Because together with wickedness, there is unkindness. As dearly as he loves them, their Sins may provoke him.
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Our interest in God is so far from excusing our iniquities, that it aggravates them. Of all others, the transgression of his own people shall not passe unpunished.
Our Interest in God is so Far from excusing our iniquities, that it aggravates them. Of all Others, the Transgression of his own people shall not pass unpunished.
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The nearer we are to him, the nearer do our offences touch him;
The nearer we Are to him, the nearer doe our offences touch him;
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as a man more takes to heart a discourtesie done by a friend, then a great injury by a stranger.
as a man more Takes to heart a discourtesy done by a friend, then a great injury by a stranger.
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Pagans may blaspheme, and bezzle, and defile the marriage-bed, and yet God let them alone:
Pagans may Blaspheme, and bezzle, and defile the Marriage bed, and yet God let them alone:
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but he will not endure these sinnes in his own people. The more hee loves us, the greater should our love be to him:
but he will not endure these Sins in his own people. The more he loves us, the greater should our love be to him:
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now love and unkindnesse cannot stand together.
now love and unkindness cannot stand together.
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If we revolt from our Maker, as Absolom thought Hushai had renounced David, may he not justly expostulate with us, Is this thy Kindnesse to thy friend? there is no such irksome disobedience,
If we revolt from our Maker, as Absalom Thought Hushai had renounced David, may he not justly expostulate with us, Is this thy Kindness to thy friend? there is no such irksome disobedience,
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as where God looks for service. He came unto his own, and his own received him not:
as where God looks for service. He Come unto his own, and his own received him not:
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O, that could not chuse but trouble him.
Oh, that could not choose but trouble him.
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As Demades said to Philip King of Macedon, and at a time when he well deserved it;
As Demades said to Philip King of Macedon, and At a time when he well deserved it;
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Cùm fortuna tibi Agamemnonis personam imposuerit, nonne pudet te Thirsitem agere? When fortune hath made thee an Agamemnon, art thou not ashamed to play Thirsites? When God hath honoured us for his own people, with the noble name of Christians is it not a shame for us to play the Pagans? u Happy are the people that be in such a case, Cum fortuna tibi Agamemnon Personam imposuerit, nonne It is shameful te Thirsitem agere? When fortune hath made thee an Agamemnon, art thou not ashamed to play Thersites? When God hath honoured us for his own people, with the noble name of Christians is it not a shame for us to play the Pagans? u Happy Are the people that be in such a case,
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yea blessed are the people that have the Lord for their God. yea blessed Are the people that have the Lord for their God.
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Yet that people may so farre anger him, that he will take away not onely their temporall, but even their spirituall happinesse.
Yet that people may so Far anger him, that he will take away not only their temporal, but even their spiritual happiness.
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Those seven Churches of Asia were Gods owne people: yet the Gospel was not fastned to their territories;
Those seven Churches of Asia were God's own people: yet the Gospel was not fastened to their territories;
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as the old Romans pinnioned their goddesse Victoria, or their apish posterity doe the Catholick faith, to their own infallible Chaire.
as the old Roman pinioned their goddess Victoria, or their apish posterity do the Catholic faith, to their own infallible Chair.
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But as they had a time to breathe, so a time to expire: and so hath my fourth proposition.
But as they had a time to breathe, so a time to expire: and so hath my fourth proposition.
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There is but one gradation more.
There is but one gradation more.
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5. God may be angry with his people that prayeth. Wherein we have two main observations.
5. God may be angry with his people that Prayeth. Wherein we have two main observations.
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First, The wonder, that God will be angry at our prayers. Secondly, the answer, which resolves the wonder;
First, The wonder, that God will be angry At our Prayers. Secondly, the answer, which resolves the wonder;
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shewing why our very prayers may anger him.
showing why our very Prayers may anger him.
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Either of these is back'd with three circumstances. 1. For the wonder, that God is angry with his people that prayeth.
Either of these is backed with three Circumstances. 1. For the wonder, that God is angry with his people that Prayeth.
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1. All the other conclusions are easily granted:
1. All the other conclusions Are Easily granted:
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God may be angry, and angry very long, and angry with the whole people, and angry with his own people; all this because of their sins:
God may be angry, and angry very long, and angry with the Whole people, and angry with his own people; all this Because of their Sins:
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But that he should be angry at their prayers, this is the wonder.
But that he should be angry At their Prayers, this is the wonder.
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He hath commanded us to pray, and will he be offended with us for doing his command? Angry against our prayer! He hath commended to us Prayer, as the only means to asswage his anger:
He hath commanded us to pray, and will he be offended with us for doing his command? Angry against our prayer! He hath commended to us Prayer, as the only means to assuage his anger:
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and yet is hee angry at our Prayer? Phinehas prayed, and his anger was pacified:
and yet is he angry At our Prayer? Phinehas prayed, and his anger was pacified:
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Aaron prayed, and the plague ceased: Aaron prayed, and the plague ceased:
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and will he now be angry with the people that prayeth? He is a God that heareth prayer:
and will he now be angry with the people that Prayeth? He is a God that hears prayer:
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O thou that hearest prayer, to thee shall all all flesh come: and does he now reject prayer? He hath so stiled his own house; Oratorium, the house of prayer: Oh thou that Hearst prayer, to thee shall all all Flesh come: and does he now reject prayer? He hath so styled his own house; oratory, the house of prayer:
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and to them that pray unto him in his house, he hath promised peace; In this house will I give peace, saith the Lord of hostes. Peace and wrath are contraries:
and to them that pray unto him in his house, he hath promised peace; In this house will I give peace, Says the Lord of hosts. Peace and wrath Are contraries:
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how should prayer procure peace, when God is angry at prayer? Prayer is so noble, that under it is comprehended the whole worship of God:
how should prayer procure peace, when God is angry At prayer? Prayer is so noble, that under it is comprehended the Whole worship of God:
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Whosoever calleth on the name of the Lord, shall be saved: Whosoever calls on the name of the Lord, shall be saved:
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and yet wil God be angry at the prayer of his people? It is a great honour that God will vouchsafe to speake unto man:
and yet will God be angry At the prayer of his people? It is a great honour that God will vouchsafe to speak unto man:
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but a far greater honour, that man is allowed to speak unto God: the very Angels stand in admiration of it:
but a Far greater honour, that man is allowed to speak unto God: the very Angels stand in admiration of it:
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and yet what comfort is there in that, when God is angry at the prayer of his people? What blessing is there, which our prayers cannot infeoffe us in? Wee send up Prayer to God with the same confidence, that Adoniah sent Bathsheba to Solomon, the King will deny thee nothing:
and yet what Comfort is there in that, when God is angry At the prayer of his people? What blessing is there, which our Prayers cannot infeoff us in? we send up Prayer to God with the same confidence, that Adoniah sent Bathsheba to Solomon, the King will deny thee nothing:
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and will God bee angry at prayer? It is the onely means we have to pacifie him, Prayer: and shall our Prayer anger him? Alas, what hope is left us,
and will God be angry At prayer? It is the only means we have to pacify him, Prayer: and shall our Prayer anger him? Alas, what hope is left us,
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when God is angry at Prayer? This hath often turned away his wrath, and does it now incense his wrath? If we should not pray, he would then be angry:
when God is angry At Prayer? This hath often turned away his wrath, and does it now incense his wrath? If we should not pray, he would then be angry:
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and when we do pray, is he angry too? What, neither way pleased? What is the reason why there is so much empty cask in Gods cellar,
and when we do pray, is he angry too? What, neither Way pleased? What is the reason why there is so much empty cask in God's cellar,
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but for want of prayer? Ye have not, because ye ask not:
but for want of prayer? You have not, Because you ask not:
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and shall not prayer obtain favour? Oh Lord, what shall I say (it was the complaint of Joshua) when Israel turneth their backs before their enemies? So, what shal we say, what shall we do,
and shall not prayer obtain favour? O Lord, what shall I say (it was the complaint of joshua) when Israel turns their backs before their enemies? So, what shall we say, what shall we do,
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when God turneth back our prayers? Why is it called the throne of Grace, before which wee present our prayers; if that throne send forth nothing but beams of wrath? We look for grace,
when God turns back our Prayers? Why is it called the throne of Grace, before which we present our Prayers; if that throne send forth nothing but beams of wrath? We look for grace,
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and a favourable audience of our petitions;
and a favourable audience of our petitions;
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but alas, what shall become of us, when God is angry at our very prayers?
but alas, what shall become of us, when God is angry At our very Prayers?
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2. How wonderfull is the power of prayer? Let me alone, saith God to Moses: who would look for such a word from God to man,
2. How wonderful is the power of prayer? Let me alone, Says God to Moses: who would look for such a word from God to man,
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as let me alone? As yet Moses had said nothing:
as let me alone? As yet Moses had said nothing:
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before he opens his mouth, God prevents his importunity, as foreseeing the holy violence of prayer ▪ Moses stood trembling before the Majesty of his Maker, as fearing his dire revenge:
before he Opens his Mouth, God prevents his importunity, as Foreseeing the holy violence of prayer ▪ Moses stood trembling before the Majesty of his Maker, as fearing his dire revenge:
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and, yet that Maker doth (after a sort) sollicite Moses for leave to revenge;
and, yet that Maker does (After a sort) solicit Moses for leave to revenge;
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let me alone. As it was afterwards said of Christ, concerning some places, that he could do no miracles there, because of their unbelief: let me alone. As it was afterwards said of christ, Concerning Some places, that he could do no Miracles there, Because of their unbelief:
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So one would think, that God could do no Judgements here, because of Moses his faith.
So one would think, that God could do no Judgments Here, Because of Moses his faith.
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Let me alone; why, what can resist God? Yes, Prayer can resist him.Let me alone; why, what can resist God? Yes, Prayer can resist him.
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Such is his mercy, that he hath (as it were) obliged his power, to the faith of our Prayer. He enables us to resist himselfe:
Such is his mercy, that he hath (as it were) obliged his power, to the faith of our Prayer. He enables us to resist himself:
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Seipsum vincit. The servent prayer of the faithfull, can bind the hands of the Almighty.Seipsum vincit. The servient prayer of the faithful, can bind the hands of the Almighty.
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What is there that God can do, which Prayer cannot do? O mighty, I had almost said, Almighty Prayer! What a hand is that which can hold omnipotence? What wings are those that can overtake infinitenesse ▪ Yet alas, we may now mourn over Prayer, as David did over Jonathan; How are the mighty fallen!
What is there that God can do, which Prayer cannot do? O mighty, I had almost said, Almighty Prayer! What a hand is that which can hold omnipotence? What wings Are those that can overtake infiniteness ▪ Yet alas, we may now mourn over Prayer, as David did over Johnathan; How Are the mighty fallen!
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Prayer hath lost her force with God, vvhen God is angry with prayer. Her wings are clipt, that she cannot mount: Her bow is broken;Prayer hath lost her force with God, when God is angry with prayer. Her wings Are clipped, that she cannot mount: Her bow is broken;
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she cannot shoot an arrow that reaches the marke.
she cannot shoot an arrow that reaches the mark.
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She is become a widow, as it was lamented over Jerusalem, desolate and solitary, that was a Princesse among the Provinces, She is become a widow, as it was lamented over Jerusalem, desolate and solitary, that was a Princess among the Provinces,
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and a Queen among the nations. She sits weeping in the dust, and hath almost forgot the use of speech.
and a Queen among the Nations. She sits weeping in the dust, and hath almost forgotten the use of speech.
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She mournes not so much for Mary's abstulerunt Dominum, for she knows vvhere to find him;
She mourns not so much for Mary's abstulerunt Dominum, for she knows where to find him;
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as that our sins Abstulerunt Domini favorem, and she knows not how to pacifie him:
as that our Sins Abstulerunt Domini favorem, and she knows not how to pacify him:
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And how should she, when God is angry with his people that prayeth? Where is the strength of this Samson? What is become of that power, which was wont to command heaven and earth? The visible heavens have been opened by prayer: so Elias brought down raine.
And how should she, when God is angry with his people that Prayeth? Where is the strength of this samson? What is become of that power, which was wont to command heaven and earth? The visible heavens have been opened by prayer: so Elias brought down rain.
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The invisible heavens have been opened by prayer ▪ so the penitent malefactor got from the Crosse into Paradise.
The invisible heavens have been opened by prayer ▪ so the penitent Malefactor god from the Cross into Paradise.
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So stephen saw the heavens opened, and the Sonne of man standing at the right hand of God, Omnia vincentem vincit. So stephen saw the heavens opened, and the Son of man standing At the right hand of God, Omnia vincentem vincit.
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It was wont to be an especiall favourite of God;
It was wont to be an especial favourite of God;
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but now (alas) it is cast out of favour, for God is angry with prayer. Thou hast covered thy selfe with a thick cloud, that our prayer should not passe thorow.
but now (alas) it is cast out of favour, for God is angry with prayer. Thou hast covered thy self with a thick cloud, that our prayer should not pass thorough.
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This is a wofull condition of our souls, when the Lord is angry at our prayers: when he will not hear them, not answer them, it is a cause of sadnesse in us;
This is a woeful condition of our Souls, when the Lord is angry At our Prayers: when he will not hear them, not answer them, it is a cause of sadness in us;
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but much more, when he is angry with them. Therefore will I deale in fury:
but much more, when he is angry with them. Therefore will I deal in fury:
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though they cry in mine ears with a loud voice, yet will I not hear them. This is fury indeed:though they cry in mine ears with a loud voice, yet will I not hear them. This is fury indeed:
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Before, the ancients of Israel had said, The Lord seeth us not, he hath forsaken the earth:
Before, the ancients of Israel had said, The Lord sees us not, he hath forsaken the earth:
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There they deny God eyes, and here he denyes them ears. A burning wrath; as the Originall hath it;
There they deny God eyes, and Here he Denies them ears. A burning wrath; as the Original hath it;
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How long wilt thou smoak against the prayer of thy people? 3. And of thy people: this encreaseth the wonder.How long wilt thou smoke against the prayer of thy people? 3. And of thy people: this increases the wonder.
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For God to stopp his ears against the prayers of the Heathen, to reject the petitions of Idolaters, to despise a devotion done before painted blocks and Images, is no marvel.
For God to stop his ears against the Prayers of the Heathen, to reject the petitions of Idolaters, to despise a devotion done before painted blocks and Images, is no marvel.
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For they dishonour him in their prayers; and God will be angry with any thing that eclipseth his glory.
For they dishonour him in their Prayers; and God will be angry with any thing that Eclipseth his glory.
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But he does not use to slight those that serve him, and continue in his holy worship.
But he does not use to slight those that serve him, and continue in his holy worship.
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It is strange that hee should bee angry at the prayer of his own people: Angry with them whom hee hath chosen;
It is strange that he should be angry At the prayer of his own people: Angry with them whom he hath chosen;
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angry with them long, and angry with them at their very prayers. This must bee some extraordinary wrath:
angry with them long, and angry with them At their very Prayers. This must be Some extraordinary wrath:
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and so you have all the circumstances that may advance the wonder. Now for the Answer that takes off this admiration;
and so you have all the Circumstances that may advance the wonder. Now for the Answer that Takes off this admiration;
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and satisfies us with some reasons, why God may bee angry with his people that prayeth.
and Satisfies us with Some Reasons, why God may be angry with his people that Prayeth.
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God is never angry at his people without a cause:
God is never angry At his people without a cause:
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and it must be a great cause that makes him angry with them in their devotions: whereof wee have three considerations.
and it must be a great cause that makes him angry with them in their devotions: whereof we have three considerations.
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1. There may be infirmities enough in our very Prayers, to make them unacceptable. As if they bee, 1. Exanimes, without life and soul:
1. There may be infirmities enough in our very Prayers, to make them unacceptable. As if they be, 1. Exanimes, without life and soul:
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when the heart knowes not what the tongue utters. 2. Or Perfunctorie; for God will none of those prayers, that come out of fained lips.
when the heart knows not what the tongue utters. 2. Or Perfunctory; for God will none of those Prayers, that come out of feigned lips.
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3. Or Tentativae; for they that will petere tentando, tempt God in prayer, shall go without. 4. Or fluctuantes, of a wild and wandring discourse, ranging up and down;
3. Or Tentativae; for they that will Peter tentando, tempt God in prayer, shall go without. 4. Or fluctuantes, of a wild and wandering discourse, ranging up and down;
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which the Apostle calls, beating the aire: as huntsmen beat the bushes, or Saul sought his fathers asses.
which the Apostle calls, beating the air: as huntsmen beatrice the Bushes, or Saul sought his Father's asses.
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Such prayers will not stumble upon the Kingdome of Heaven. 5. Or if they bee Praeproperae, run over in hast:
Such Prayers will not Stumble upon the Kingdom of Heaven. 5. Or if they be Praeproperae, run over in haste:
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as some use to choppe up their prayers, and thinke long till they have done.
as Some use to chop up their Prayers, and think long till they have done.
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But they that pray in such hast, shall bee heard at leisure. 6. Or sine fiducia: the faithlesse man had as good hold his peace, as pray.
But they that pray in such haste, shall be herd At leisure. 6. Or sine Fiducia: the faithless man had as good hold his peace, as pray.
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Hee may babble, but prayes not: hee prayes infectually, and receives not. He may lift up his hands, but hee does not lift up his heart.
He may babble, but prays not: he prays infectually, and receives not. He may lift up his hands, but he does not lift up his heart.
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Onely the prayer of the righteous availeth, and onely the beleever is righteous.
Only the prayer of the righteous availeth, and only the believer is righteous.
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But the formall devotion of a faithlesse man, is not worth that crust of bread which hee askes. 7. Or sine humilitate: so the Pharisees prayer was not properly Supplicatio, but superlatio. A presumptuous Prayer profanes the Name of God, in stead of Adoring it.
But the formal devotion of a faithless man, is not worth that crust of bred which he asks. 7. Or sine humilitate: so the Pharisees prayer was not properly Supplication, but superlatio. A presumptuous Prayer profanes the Name of God, in stead of Adoring it.
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All, or any of these defects may marre the successe of our Prayers.
All, or any of these defects may mar the success of our Prayers.
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2. But such is the mercy of our God, that he will winke at many infirmities in our devotions:
2. But such is the mercy of our God, that he will wink At many infirmities in our devotions:
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and does not reject the Prayer of an honest heart, because of some weaknesse in the petitioner.
and does not reject the Prayer of an honest heart, Because of Some weakness in the petitioner.
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It must bee a greater cause then all this, that makes God angry at our prayers. In generall, it is sinne.
It must be a greater cause then all this, that makes God angry At our Prayers. In general, it is sin.
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We know that God heareth not sinners: but if a man doth his will, him he heareth. We know that God hears not Sinners: but if a man does his will, him he hears.
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If I regard iniquity in my heart, the Lord will not hear my prayer. If I regard iniquity in my heart, the Lord will not hear my prayer.
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They bee our sins that block up the passage of our prayers. It is not the vast distance between Heaven and earth, not the thick clouds, not the threefold regions,
They bee our Sins that block up the passage of our Prayers. It is not the vast distance between Heaven and earth, not the thick Clouds, not the threefold regions,
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nor the sevenfold Orbes, nor the firmament of starrs, but only our sinnes, that hinder the ascent of our prayers.
nor the sevenfold Orbs, nor the firmament of Stars, but only our Sins, that hinder the ascent of our Prayers.
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When you make many prayers, I will not hear you; Why? Because your hands are full of blood. When you make many Prayers, I will not hear you; Why? Because your hands Are full of blood.
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God will none of those petitions, that are presented to him with bloody hands. Our prayers are our bills of exchange;
God will none of those petitions, that Are presented to him with bloody hands. Our Prayers Are our bills of exchange;
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and they are allowed in Heaven, when they come from pious and humble hearts:
and they Are allowed in Heaven, when they come from pious and humble hearts:
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But if wee bee broken in our religion, and bankrouts of grace, God will protest our bills, hee will not bee wonne with our prayers. Thus sinn is the generall cause.
But if we be broken in our Religion, and Bankrupts of grace, God will protest our bills, he will not be won with our Prayers. Thus sin is the general cause.
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3. In particular, it is the hypocrisie of sinne, or the sinne of hypocrisie, that makes God so angry with our prayers. When wee honour him with the prostration of our bodies,
3. In particular, it is the hypocrisy of sin, or the sin of hypocrisy, that makes God so angry with our Prayers. When we honour him with the prostration of our bodies,
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and sollicite him with the petitions of our lips, and yet stil dishonour him in our sinfull lives, is not this hypocrisie? When we speak before him in the Temple as suppliants,
and solicit him with the petitions of our lips, and yet still dishonour him in our sinful lives, is not this hypocrisy? When we speak before him in the Temple as suppliants,
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and sinne against him abroad like rebells, is not this hypocrisie? Like the outlaw, that sues to the King for a pardon,
and sin against him abroad like rebels, is not this hypocrisy? Like the outlaw, that sues to the King for a pardon,
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and yet resolves to live in rebellion. We will not part with our beloved sinnes, and yet begge the removall of Judgements;
and yet resolves to live in rebellion. We will not part with our Beloved Sins, and yet beg the removal of Judgments;
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will not this dissimulation make God angry with our very prayers? If wee shall, Judas - like, kisse his Throne with the Devotion of our lipps,
will not this dissimulation make God angry with our very Prayers? If we shall, Judas - like, kiss his Throne with the Devotion of our lips,
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and betray his Honour with the wicked works of our hands, should he not be angry at our prayers? Wee make as if we did lift up our hands unto him,
and betray his Honour with the wicked works of our hands, should he not be angry At our Prayers? we make as if we did lift up our hands unto him,
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but indeed we stretch out our hands against him: if this be prayer, it is such a one as deserves anger.
but indeed we stretch out our hands against him: if this be prayer, it is such a one as deserves anger.
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Fear can make the Divell himselfe fall to his prayers; I beseech thee, torment mee not.
fear can make the devil himself fallen to his Prayers; I beseech thee, torment me not.
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Another request he made, which Christ granted; but it was in wrath, not in favour.
another request he made, which christ granted; but it was in wrath, not in favour.
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The pride of our hearts, the covetousnesse of our hands, the blasphemy of our mouthes, the uncleannesse of our lusts, the wickednesse of our lives;
The pride of our hearts, the covetousness of our hands, the blasphemy of our mouths, the uncleanness of our Lustiest, the wickedness of our lives;
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these make God angry with our prayers. If wee could bee throughly angry at our sinnes, God would cease to be angry at our prayers.
these make God angry with our Prayers. If we could be thoroughly angry At our Sins, God would cease to be angry At our Prayers.
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But so long as wee run on in those sinful courses upon earth, let us look for no favourable audience from heaven. Doe good, and continue it:
But so long as we run on in those sinful courses upon earth, let us look for no favourable audience from heaven. Doe good, and continue it:
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then pray for good, and have it. It hath been said, loquere ut te videam, speak that I may see thee: so saith God to man;
then pray for good, and have it. It hath been said, Speak ut te videam, speak that I may see thee: so Says God to man;
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Operare ut te audiam, worke that I may heare thee.Operare ut te audiam, work that I may hear thee.
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If we dishonour Gods Name by our oaths and blasphemies, and upon every triviall occasion tosse it in our profane mouthes;
If we dishonour God's Name by our Oaths and Blasphemies, and upon every trivial occasion toss it in our profane mouths;
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in vaine we pray, Sanctificetur Nomen tuum, Hallowed be thy Name.
in vain we pray, Sanctificetur Nome tuum, Hallowed be thy Name.
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If we heare the Gospel preached, and receive no instruction by it, nor give any regard or obedience to it;
If we hear the Gospel preached, and receive no instruction by it, nor give any regard or Obedience to it;
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in vaine wee pray, Adveniat regnum tuum, thy Kingdome come. If the current of our affections and actions runs crosse to the will of God;
in vain we pray, May he come Kingdom tuum, thy Kingdom come. If the current of our affections and actions runs cross to the will of God;
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in vain we pray, Fiat voluntas tua, Thy will be done.
in vain we pray, Fiat Voluntas tua, Thy will be done.
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If we extort the bread of the poor out of their hands, or seek to live by violence or oppression;
If we extort the bred of the poor out of their hands, or seek to live by violence or oppression;
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in vain we pray, Panem nostrum da nobis quotidianum, Give us this day our daily bread:
in vain we pray, Bread nostrum da nobis quotidian, Give us this day our daily bred:
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For this is to attempt to have it whether God will or no: he does not give it, but we snatch it.
For this is to attempt to have it whither God will or no: he does not give it, but we snatch it.
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Whiles we are indulgent to our darling sinnes, and will not part with the deare delight of our bloods, in vain we pray, Dimitte nobis debita nostra, Forgive us our trespasses.
While we Are indulgent to our darling Sins, and will not part with the deer delight of our bloods, in vain we pray, Dimity nobis Debita nostra, Forgive us our Trespasses.
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Whiles we seek to revenge our wrongs upon others, and bear malice in our hears;
While we seek to revenge our wrongs upon Others, and bear malice in our hears;
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our Sicut nos dimittimus, As wee forgive them that trespasse against us, doth but begge for vengeance upon our own heads.
our Sicut nos dimittimus, As we forgive them that trespass against us, does but beg for vengeance upon our own Heads.
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All the while that we listen to the suggestions of Satan, and like the allurements of the world,
All the while that we listen to the suggestions of Satan, and like the allurements of the world,
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and awaken our owne lusts to tempt our selves;
and awaken our own Lustiest to tempt our selves;
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it is but a mockery to pray, In tentationem ne nos inducas, lead us not into temptation.
it is but a mockery to pray, In tentationem ne nos Inducas, led us not into temptation.
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While we seek that which is evill, and study that which is evill, and runne with greedinesse into evill;
While we seek that which is evil, and study that which is evil, and run with greediness into evil;
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in vaine we pray, Liber a nos à malo, Deliver us from evill.
in vain we pray, Liber a nos à Malo, Deliver us from evil.
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We do but flatter God, and complement with him, when we conclude with Tuum est regnam, potentia, & gloria;
We do but flatter God, and compliment with him, when we conclude with Tuum est regnam, potentia, & gloria;
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Thine is the Kingdom, the power, and the glory; for it is our own glory we seeks after, not his.Thine is the Kingdom, the power, and the glory; for it is our own glory we seeks After, not his.
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All this cannot keep him from being angry with our prayers. So long as his people rebelleth, he wil be angry with his people that prayeth. For some Use.
All this cannot keep him from being angry with our Prayers. So long as his people rebelleth, he will be angry with his people that Prayeth. For Some Use.
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If God be angry with them that pray, what will he be with them that do not pray? With them that break his laws,
If God be angry with them that pray, what will he be with them that do not pray? With them that break his laws,
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and never cry him mercy, with them that live in wickednesse, and never ask him forgivenesse? The ungodly call not upon the Lord: will he not be much more angry with them? God is not in all their thoughts:
and never cry him mercy, with them that live in wickedness, and never ask him forgiveness? The ungodly call not upon the Lord: will he not be much more angry with them? God is not in all their thoughts:
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but they are in the thoughts of God. He thinks on them with indignation, and will remember them to their cost.
but they Are in the thoughts of God. He thinks on them with Indignation, and will Remember them to their cost.
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Remember, O Lord, the children of Edom, in the day of Jerusalem: yes, hee will remember them in the day of their destruction. remember, Oh Lord, the children of Edom, in the day of Jerusalem: yes, he will Remember them in the day of their destruction.
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If God be sometimes angry at our prayers, how will he brooke our curses? If he beat back our petitions,
If God be sometime angry At our Prayers, how will he brook our curses? If he beatrice back our petitions,
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how will he take vengeance on our blasphemies? Out of the same mouth proceedeth blessing and cursing: but God will not accept of a blessing, from a mouth that is so used to cursing.
how will he take vengeance on our Blasphemies? Out of the same Mouth Proceedeth blessing and cursing: but God will not accept of a blessing, from a Mouth that is so used to cursing.
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If he may be so angry with a people that prayeth, what will his wrath do to a people that sweareth? Think this, ye that (if it were possible) would swear God out of his Throne,
If he may be so angry with a people that Prayeth, what will his wrath do to a people that Sweareth? Think this, you that (if it were possible) would swear God out of his Throne,
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and the Judge of all the world out of his Tribunall:
and the Judge of all the world out of his Tribunal:
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your very prayers are abominable: your blasphemous breaths have put a stink into all your sacrifices.
your very Prayers Are abominable: your blasphemous breathes have put a stink into all your Sacrifices.
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That tongue is fit for nothing but flames, which so flameth with oaths and execrations. Your prayers cannot be heard, by reason of your sins:
That tongue is fit for nothing but flames, which so flameth with Oaths and execrations. Your Prayers cannot be herd, by reason of your Sins:
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but your blasphemies shall be heard and plagued, notwithstanding your prayers. If the Instrument gives a harsh sound, there is trouble in stead of inusick:
but your Blasphemies shall be herd and plagued, notwithstanding your Prayers. If the Instrument gives a harsh found, there is trouble in stead of inusick:
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a jarring organ grates the eares, rather then delights them.
a jarring organ grates the ears, rather then delights them.
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Our sinues have put all our Instruments out of tune, and for them God is angry at our very prayers.
Our Sinews have put all our Instruments out of tune, and for them God is angry At our very Prayers.
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There is no way to take off his anger, but by turning from our wickednesse.
There is no Way to take off his anger, but by turning from our wickedness.
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If we break off our sinnes, he will leave a blessing behind him, even a meat-offering,
If we break off our Sins, he will leave a blessing behind him, even a Meat offering,
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and a drink-offering to the Lord: he will both give, and take our sacrifice.and a Drink-offering to the Lord: he will both give, and take our sacrifice.
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Let us do thus, and prove him, whether he will not open the windows of heaven.
Let us do thus, and prove him, whither he will not open the windows of heaven.
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Our repentance and righteousnesse shall open heaven, so that our prayers may goe up for a blessing,
Our Repentance and righteousness shall open heaven, so that our Prayers may go up for a blessing,
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and a blessing shall come down upon our prayers. Prayer is vox fidei, as John Baptist was vox Christi: if we mourne,
and a blessing shall come down upon our Prayers. Prayer is vox fidei, as John Baptist was vox Christ: if we mourn,
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and do not pray, our faith hath lost her voice:
and do not pray, our faith hath lost her voice:
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and prayer without faith, is John without Christ, a voice without a word. Faith is the soul,
and prayer without faith, is John without christ, a voice without a word. Faith is the soul,
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and repentance is the life of Prayer; and a prayer without them, hath neither life nor soul.
and Repentance is the life of Prayer; and a prayer without them, hath neither life nor soul.
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If we beleeve not, we are yet in our sinnes: if we repent not, our sinnes are yet in us:
If we believe not, we Are yet in our Sins: if we Repent not, our Sins Are yet in us:
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and so long as this state continueth, no wonder if God be angry with his People that prayeth.
and so long as this state Continueth, no wonder if God be angry with his People that Prayeth.
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But first will I wash mine hands in innocency, and then will I compasse thine Altar.
But First will I wash mine hands in innocency, and then will I compass thine Altar.
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Then shall my Prayer be set before thee as incense; and the lifting up of my hands like the Evening sacrifice.
Then shall my Prayer be Set before thee as incense; and the lifting up of my hands like the Evening sacrifice.
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When with the sword of severe and impartiall repentance, wee have cut the throate of our sins,
When with the sword of severe and impartial Repentance, we have Cut the throat of our Sins,
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and done execution upon our own lusts: then let us solicite heaven with our Prayers: then Pray, and speed: then come, and welcome:
and done execution upon our own Lustiest: then let us solicit heaven with our Prayers: then Pray, and speed: then come, and welcome:
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no Anger, but all mercy then.
no Anger, but all mercy then.
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Then the Courtiers about the King in Heaven, make room for prayer. Then the Prince himselfe wil take prayer into his own hand,
Then the Courtiers about the King in Heaven, make room for prayer. Then the Prince himself will take prayer into his own hand,
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and with a gracious mediation present it to his Father. Then mittimus preces & lacrymas ad Deum legatos.
and with a gracious mediation present it to his Father. Then mittimus preces & lacrymas ad God legatos.
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Then is that Court of Audience ready to receive and answer our Ambassadours, which bee our Prayers and Tears.
Then is that Court of Audience ready to receive and answer our ambassadors, which be our Prayers and Tears.
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Then Saint John sees twelve gates in heaven, all open, and all day open, to entertain such suitors.
Then Saint John sees twelve gates in heaven, all open, and all day open, to entertain such Suitors.
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This is our refuge, and that a sure one.
This is our refuge, and that a sure one.
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Although the Enemy begirts a City with never so straight a siege, and stop up all the passages;
Although the Enemy begirts a city with never so straight a siege, and stop up all the passages;
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yet he cannot block up the passage to Heaven:
yet he cannot block up the passage to Heaven:
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So long as that is open, and God in league with us, there may bee reliefe and succour had from thence by prayer. Faith is a better engineer then was Dadalus; and yet he could make a shift to frame wings;
So long as that is open, and God in league with us, there may be relief and succour had from thence by prayer. Faith is a better engineer then was Dadalus; and yet he could make a shift to frame wings;
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with which hee made an escape over those high walls, wherein he was imprisoned. Restat iter coelo, tentabimus ire.
with which he made an escape over those high walls, wherein he was imprisoned. Restat iter coelo, tentabimus ire.
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Let Pharaoh bee behind, the red sea before, the high rocks and mountaines on every side;
Let Pharaoh be behind, the read sea before, the high Rocks and Mountains on every side;
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yet Israel can find a way for all that. When there is no other way to escape danger, a Christian can go by heaven,
yet Israel can find a Way for all that. When there is no other Way to escape danger, a Christian can go by heaven,
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and avoid all by prayer. As it is the heaviest malediction, Let his prayer be turned into sin:
and avoid all by prayer. As it is the Heaviest malediction, Let his prayer be turned into since:
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so it is a happy blessing, when our sinne is turned into prayer; when sinne is so done away, that prayer may take place.
so it is a happy blessing, when our sin is turned into prayer; when sin is so done away, that prayer may take place.
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Then shall Jacobs ladder be never empty of Angels; our prayers ascending to heaven, and Gods blessings descending upon us.
Then shall Jacobs ladder be never empty of Angels; our Prayers ascending to heaven, and God's blessings descending upon us.
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Then shall prayer disburden our hearts of all sorrowes, and God shall fill them with his sweet comforts.
Then shall prayer disburden our hearts of all sorrows, and God shall fill them with his sweet comforts.
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Then shalt we sing with chearfull voices;
Then shalt we sing with cheerful voices;
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Blessed be the Lord, that hath not turned away our praier from him, nor his mercie from us. Amen. FINIS. Blessed be the Lord, that hath not turned away our prayer from him, nor his mercy from us. Amen. FINIS.
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MAN'S COMFORT. PSALM 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul.
MAN'S COMFORT. PSALM 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul.
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HEaven is a place of infinite glory and joy; yet is there little joy or glory in the way thither.
HEaven is a place of infinite glory and joy; yet is there little joy or glory in the Way thither.
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The passage rather lies through much tribulation: so trouble some a gallery leads to so happy a bedchamber.
The passage rather lies through much tribulation: so trouble Some a gallery leads to so happy a bedchamber.
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There is not a soul in the cluster of mankind exempted from sorrow; much lesse shall those grapes escape pressing, which God hath reserved for his own cup.
There is not a soul in the cluster of mankind exempted from sorrow; much less shall those grapes escape pressing, which God hath reserved for his own cup.
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All that will live godly in Christ, shall suffer persecution. Not all that live, but all that live godly: All that will live godly in christ, shall suffer persecution. Not all that live, but all that live godly:
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nor all that live godly in respect of outward form, but th it live godly in Christ.
nor all that live godly in respect of outward from, but that it live godly in christ.
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Paul, his Atturney, pleads their afflictions with an Oportet: and lest some should look for a dispensation, he backs it with an Omnis. The Saints that have overcome the hill, be singing above:Paul, his attorney, pleads their afflictions with an Oportet: and lest Some should look for a Dispensation, he backs it with an Omnis. The Saints that have overcome the hill, be singing above:
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we that are climbing up, must be groaning all the way. The Anthems in-the up per Quire, the Church Triumphant, are all Hymns of joy:
we that Are climbing up, must be groaning all the Way. The Anthems in-the up per Choir, the Church Triumphant, Are all Hymns of joy:
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the militant part must bee content with sad tunes in this valley of tears.
the militant part must be content with sad Tunis in this valley of tears.
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Not that the blessednesse of Immortality is no more perfect, but that it needs a foil of perplexity to set it off.
Not that the blessedness of Immortality is no more perfect, but that it needs a foil of perplexity to Set it off.
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Not that the joy of heaven is no more sweet, but that it needs the sowreness of the world to give it a tast.
Not that the joy of heaven is no more sweet, but that it needs the sourness of the world to give it a taste.
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Not that the peace and plenty of Canaan, required the wants and molestations of this wildernesse to commend it.
Not that the peace and plenty of Canaan, required the Wants and molestations of this Wilderness to commend it.
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But so it pleaseth the Almighty King, who of his own free grace doth give the preferment, to interpose the conditions:
But so it Pleases the Almighty King, who of his own free grace does give the preferment, to interpose the conditions:
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that the sorrow and ingloriousnesse of this world, should be the throughfare to the glories and joyes of his Kingdome.
that the sorrow and ingloriousness of this world, should be the thoroughfare to the Glories and Joys of his Kingdom.
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For if it pleased him to consecrate the Prince and Captaine of our salvation through sufferings;
For if it pleased him to consecrate the Prince and Captain of our salvation through sufferings;
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what priveledg can the common souldiers and subjects expect? Deus Filium habuit unum sine peccato, nullum sine flagell•.
what priveledg can the Common Soldiers and subject's expect? Deus Son Habuit Unum sine Peccato, nullum sine flagell•.
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Wee that hold our inheritance in Capite, have no other title to it then Christ had before us; by suffering.
we that hold our inheritance in Capite, have no other title to it then christ had before us; by suffering.
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When we consider David and his troubles, we say. Ecce dolores viri, behold the sorrowes of a man.
When we Consider David and his Troubles, we say. Ecce Dolores viri, behold the sorrows of a man.
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But when we consider the Sonne of David, and his passion; we say, Ecce vir dolorum, Behold the man of sorrowes.
But when we Consider the Son of David, and his passion; we say, Ecce vir Dolorum, Behold the man of sorrows.
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Indeed, if the one ballance were full of sorrows, and the other quite empty of comforts, there were an unequall poise.
Indeed, if the one balance were full of sorrows, and the other quite empty of comforts, there were an unequal poise.
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They that do not finde some joy in their sorrows, some comfort in their dejections, in this world, are in a fearfull danger of missing both in the next.
They that do not find Some joy in their sorrows, Some Comfort in their dejections, in this world, Are in a fearful danger of missing both in the next.
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But as it is said in case of bodily sicknesse; If the patient and the disease joyne, then in vaine is the Physician:
But as it is said in case of bodily sickness; If the patient and the disease join, then in vain is the physician:
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if the disease and the Physician conspire, then wo be to the patient: but if the patient and the Physician accord, then vanisheth the disease.
if the disease and the physician conspire, then woe be to the patient: but if the patient and the physician accord, then Vanishes the disease.
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So we may observe in spirituall distempers: if the soul and sorrow desperately combine, then the Spirit departs, the Physician is grieved:
So we may observe in spiritual distempers: if the soul and sorrow desperately combine, then the Spirit departs, the physician is grieved:
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if God and sorrow joyne ▪ in anger, in anguish;
if God and sorrow join ▪ in anger, in anguish;
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the former justly, the other sharply, then wo to the soul, for that cannot be comforted:
the former justly, the other sharply, then woe to the soul, for that cannot be comforted:
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but if the soul by faith, and God by grace, unite themselves, then away flies sorrow, for that is expelled.
but if the soul by faith, and God by grace, unite themselves, then away flies sorrow, for that is expelled.
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Here Davids soul joynes it self with the spirit of consolation; and sorrow loseth the day, the end is comfort.
Here Davids soul joins it self with the Spirit of consolation; and sorrow loses the day, the end is Comfort.
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In the multitude of my thoughts within mee, thy comforts delight my soul. Here is a twofold Army, one marching against another:In the multitude of my thoughts within me, thy comforts delight my soul. Here is a twofold Army, one marching against Another:
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Seditio, and Sedatio: an insurrection, and a debellation; a tumult, and the appeasing of it: a band of thoughts assaulting, and an Host of comforts repelling, resisting, protecting.Seditio, and Sedatio: an insurrection, and a debellation; a tumult, and the appeasing of it: a band of thoughts assaulting, and an Host of comforts repelling, resisting, protecting.
np1, cc fw-la: dt n1, cc dt n1; dt n1, cc dt n-vvg pp-f pn31: dt n1 pp-f n2 vvg, cc dt n1 pp-f vvz j, j-vvg, vvg.
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There is a multitude of those thoughts, and no lesse is the number of these comforts.
There is a multitude of those thoughts, and no less is the number of these comforts.
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Those troublous thoughts have got into the citadel of the heart, Apud me, within me: and these consolatory forces have entred as farr, even into the soul;
Those troublous thoughts have god into the citadel of the heart, Apud me, within me: and these consolatory forces have entered as Far, even into the soul;
d j n2 vhb vvn p-acp dt n1 pp-f dt n1, fw-la pno11, p-acp pno11: cc d j n2 vhb vvn a-acp av-j, av p-acp dt n1;
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They delight my soul. Those thoughts fight under the colours of flesh and blood, but these comforts under the Banner of God;They delight my soul. Those thoughts fight under the colours of Flesh and blood, but these comforts under the Banner of God;
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They are My thoughts, but Thy comforts: the cogitations of man, the consolations of Jesus Christ.
They Are My thoughts, but Thy comforts: the cogitations of man, the consolations of jesus christ.
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1. Look upon the adversary power; In the multitude of my thoughts within me.
1. Look upon the adversary power; In the multitude of my thoughts within me.
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1. O that they were some externall grievances, a forraign warr, no domestick, intestine, civill broiles;
1. O that they were Some external grievances, a foreign war, no domestic, intestine, civil broils;
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not turbulent thoughts. 2. Or if they be thoughts, rebellious, heart-breaking cogitations; yet that there were but some few of them, that they might be sooner suppressed;
not turbulent thoughts. 2. Or if they be thoughts, rebellious, Heartbreaking cogitations; yet that there were but Some few of them, that they might be sooner suppressed;
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not so numerous, not a multitude of thoughts. 3. Or if they must bee thoughts, and a multitude;
not so numerous, not a multitude of thoughts. 3. Or if they must be thoughts, and a multitude;
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yet that they had chosen some other place to rise in, not my Heart, the Fort,
yet that they had chosen Some other place to rise in, not my Heart, the Fort,
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or Court, or Bedchamber of my spirit;
or Court, or Bedchamber of my Spirit;
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that they had not presumed unto so bold approaches, as to mutine Apud me, within my heart, nearer and closer to mee then mine owne bowels.
that they had not presumed unto so bold Approaches, as to mutiny Apud me, within my heart, nearer and closer to me then mine own bowels.
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But now, to bee Thoughts, of so tumultuous a nature: Multitudes, of so mighty a number:
But now, to be Thoughts, of so tumultuous a nature: Multitudes, of so mighty a number:
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Within me, of so fearfull a danger; without vent, composition, or quiet; here is a ful anxiety. 2. View the defensive forces;Within me, of so fearful a danger; without vent, composition, or quiet; Here is a full anxiety. 2. View the defensive forces;
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and in the midst of this conspiracy make room for preservation; Thy comforts delight my soul.
and in the midst of this Conspiracy make room for preservation; Thy comforts delight my soul.
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1. They are comforts: against litigions and unquiet thoughts, a work of peace; Comforts. 2. They are not scant & niggardly;
1. They Are comforts: against litigions and unquiet thoughts, a work of peace; Comforts. 2. They Are not scant & niggardly;
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but against amultitude of thoughts, many Comforts; and every one able to quell a whole rout of distractions. 3. They are thy comforts;
but against amultitude of thoughts, many Comforts; and every one able to quell a Whole rout of distractions. 3. They Are thy comforts;
cc-acp p-acp n1 pp-f n2, d n2; cc d crd j pc-acp vvi dt j-jn n1 pp-f n2. crd pns32 vbr po21 n2;
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not proceeding men or Angels, but immediately from the Spirit of consolation: against My sorrows, Thy comforts. 4. They do not onely pitch then tents about me,
not proceeding men or Angels, but immediately from the Spirit of consolation: against My sorrows, Thy comforts. 4. They do not only pitch then tents about me,
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or like a subsidiary guard, environ me:
or like a subsidiary guard, environ me:
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but they take up their residence in the heart of my heart, In my soul. These refresh more then the other can offend:
but they take up their residence in the heart of my heart, In my soul. These refresh more then the other can offend:
cc-acp pns32 vvb a-acp po32 n1 p-acp dt n1 pp-f po11 n1, p-acp po11 n1. d vvi av-dc cs dt n-jn vmb vvi:
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against the thoughts in my heart, thy comforts delight my soul. Thus if we be not entred into Aceldama, a field of blood;
against the thoughts in my heart, thy comforts delight my soul. Thus if we be not entered into Aceldama, a field of blood;
p-acp dt n2 p-acp po11 n1, po21 n2 vvb po11 n1. av cs pns12 vbb xx vvn p-acp np1, dt n1 pp-f n1;
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yet we are got into Meribah, a field of strife; or the mountains of •ether, a field of division:
yet we Are god into Meribah, a field of strife; or the Mountains of •ether, a field of division:
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not unlike that of Rebecca's womb, where Jacob strove with Esau for the victory. We have seen both the Armies;
not unlike that of Rebecca's womb, where Jacob strove with Esau for the victory. We have seen both the Armies;
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now let us martiall them into their proper ranks, setting both the squadrons in their due stations and postures;
now let us martial them into their proper ranks, setting both the squadrons in their due stations and postures;
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and then observe the successe or event of the battell.
and then observe the success or event of the battle.
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And because the malignant Host is first entred into the ground of my text, consider with me, 1. The rebells or mutiners, Thoughts. 2. The number of them;
And Because the malignant Host is First entered into the ground of my text, Consider with me, 1. The rebels or mutineers, Thoughts. 2. The number of them;
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no less then a multitude, many thoughts. 3. The Captain, whose colours they bear; a disquieted mind;
no less then a multitude, many thoughts. 3. The Captain, whose colours they bear; a disquieted mind;
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My thoughts. 4. The field where the battel is fought; in the heart; Apud me, within me. My thoughts. 4. The field where the battle is fought; in the heart; Apud me, within me.
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In the other Army we find. 1. Quanta, how puissant they are; Comforts. 2. Quota, how many they are, indefinitely set down;
In the other Army we find. 1. Quanta, how puissant they Are; Comforts. 2. Quota, how many they Are, indefinitely Set down;
p-acp dt j-jn n1 pns12 vvb. crd np1, c-crq j pns32 vbr; n2. crd np1, c-crq d pns32 vbr, av-j vvn a-acp;
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Abundant comfort. 3. Cujus, whose they are ▪ The Lords, he is their generall; Thy comforts. 4. Quid operantur, what they do:
Abundant Comfort. 3. Cujus, whose they Are ▪ The lords, he is their general; Thy comforts. 4. Quid operantur, what they do:
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they delight the soul. In the nature of them; being Comforts, there is tranquility: in the number of them, being many comforts, there is sufficiency:
they delight the soul. In the nature of them; being Comforts, there is tranquillity: in the number of them, being many comforts, there is sufficiency:
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in the owner of them, being Thy comforts, there is omnipotency: in the effect of them, delighting the soul, there is security.
in the owner of them, being Thy comforts, there is omnipotency: in the Effect of them, delighting the soul, there is security.
p-acp dt n1 pp-f pno32, vbg po21 n2, pc-acp vbz n1: p-acp dt n1 pp-f pno32, vvg dt n1, a-acp vbz n1.
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There is no fear in them, for they come for peace;
There is no Fear in them, for they come for peace;
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they are Comforts. There is no weaknesse in them, for they come in troopes, they are many comforts.
they Are Comforts. There is no weakness in them, for they come in troops, they Are many comforts.
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There is no disorder in them, for the God of wisdome is their Captain, and leads their forces, they are Thy comforts.
There is no disorder in them, for the God of Wisdom is their Captain, and leads their forces, they Are Thy comforts.
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There is no trouble in them, for they evangelize joy, They delight the soul.
There is no trouble in them, for they evangelise joy, They delight the soul.
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1. The Rebells are thoughts. Man is an abridgment of the world, and is not exceeded by it,
1. The Rebels Are thoughts. Man is an abridgment of the world, and is not exceeded by it,
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but in quantity, his pieces be not pauciora, sed minora. If all the veins of our bodies were extended to rivers, our sinews to mines, our muscles to mountaines, our bones to quarries of stone, our eyes to the bignesse of the Sunne and Moon,
but in quantity, his Pieces be not pauciora, sed Minor. If all the Veins of our bodies were extended to Rivers, our sinews to mines, our muscles to Mountains, our bones to quarries of stone, our eyes to the bigness of the Sun and Moon,
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and all other parts to the proportion of such things as correspond to them in the world;
and all other parts to the proportion of such things as correspond to them in the world;
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man might stride over the sea, as the Hebrews fained of Adam; the aire would bee too little for him to move in,
man might stride over the sea, as the Hebrews feigned of Adam; the air would be too little for him to move in,
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and the whole firmament but enough for this Starre;
and the Whole firmament but enough for this Star;
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yea indeed, this little world would be the great one, and that great world appear but the little one.
yea indeed, this little world would be the great one, and that great world appear but the little one.
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There is nothing in the world for which we may not find some answerable part in man:
There is nothing in the world for which we may not find Some answerable part in man:
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but there is something in man for which we can find no answerable part in the world: I need not say Part;
but there is something in man for which we can find no answerable part in the world: I need not say Part;
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for the whole world is not able to give any representation. Man hath a soul, made after the Image of God:
for the Whole world is not able to give any representation. Man hath a soul, made After the Image of God:
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of this the world can yeild no resemblance. The world produceth innumerable creatures; man yet in more abundance.
of this the world can yield no resemblance. The world Produceth innumerable creatures; man yet in more abundance.
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Our creatures are our thoughts, creatures that are borne Gyants; that can reach from east to west, from earth to heaven.
Our creatures Are our thoughts, creatures that Are born Giants; that can reach from east to west, from earth to heaven.
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These can survey the whole earth, bestride the ocean, comprehend the vast air, and span the very firmament.
These can survey the Whole earth, bestride the Ocean, comprehend the vast air, and span the very firmament.
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How capable, how active is the soul of man!
How capable, how active is the soul of man!
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It is even comprehensive of universality, and hath virtutem ad infinita: nature hath set no limits to the thoughts of the soul.
It is even comprehensive of universality, and hath virtutem ad Infinita: nature hath Set no Limits to the thoughts of the soul.
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It can passe by her nimble wings from earth to heaven in a moment it can be all things, comprehend all things, know that which is,
It can pass by her nimble wings from earth to heaven in a moment it can be all things, comprehend all things, know that which is,
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and conceive of that which never was, never shall be.
and conceive of that which never was, never shall be.
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The heart is but a little house, and hath but three chambers, yet there is room enough for a world of guests.
The heart is but a little house, and hath but three chambers, yet there is room enough for a world of guests.
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God, the Creator of all, made this soul in a Cottage of clay, and this soul is a kind of Creator too:
God, the Creator of all, made this soul in a Cottage of clay, and this soul is a kind of Creator too:
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for though it dwell in a close prison, it can produce creatures, Thoughts: and any one of these creatures can move with the Heavens, move faster then the Heavens;
for though it dwell in a close prison, it can produce creatures, Thoughts: and any one of these creatures can move with the Heavens, move faster then the Heavens;
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over take the Sun, and overgoe the Sun;
over take the Sun, and overgo the Sun;
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contemplate that which the Sun never saw, even the dreadfull abysse of hell, and a glimpse of the glory of Heaven.
contemplate that which the Sun never saw, even the dreadful abyss of hell, and a glimpse of the glory of Heaven.
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So various and innumerable are the thoughts of man, that hee had need of an astrolobe, to marke in what height and elevation they are;
So various and innumerable Are the thoughts of man, that he had need of an astrolobe, to mark in what height and elevation they Are;
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and so either to advance them, or stoope them, as they deserve. There be three sorts of actions proceeding from the soul:
and so either to advance them, or stoop them, as they deserve. There be three sorts of actions proceeding from the soul:
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some internal and imma•eriall, as the pure acts of our wits and wills; some external and materiall, as the meer acts of our sense others mixt, between both,
Some internal and imma•eriall, as the pure acts of our wits and wills; Some external and material, as the mere acts of our sense Others mixed, between both,
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and bordering upon both the former;
and bordering upon both the former;
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which Saint Augustine sayes, the Greeks call NONLATINALPHABET, the Latines Perturbationes. As the heart inspireth one and the same strength and life into all the parts of the body,
which Saint Augustine Says, the Greeks call, the Latins Disturbances. As the heart inspireth one and the same strength and life into all the parts of the body,
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for the better discharge of their diverse functions; though all the parts do not receive it in the same degree.
for the better discharge of their diverse functions; though all the parts do not receive it in the same degree.
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The stomack by the vertue it receiveth, is made able to digest: the liver, to concoct the nutriment into blood:
The stomach by the virtue it receives, is made able to digest: the liver, to concoct the nutriment into blood:
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the spleen like a spunge, by sucking up the melancholy spirits, to purge the vital parts.
the spleen like a sponge, by sucking up the melancholy spirits, to purge the vital parts.
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So the soul breeds all these creatures, gives life to all these thoughts; yet according to their severall acts and offices, they have several names.
So the soul breeds all these creatures, gives life to all these thoughts; yet according to their several acts and Offices, they have several names.
np1 dt n1 vvz d d n2, vvz n1 p-acp d d n2; av vvg p-acp po32 j n2 cc n2, pns32 vhb j n2.
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If they be sensitive, we call them passions: if sensuall, lusts: if fantasticall, Imaginations: if reasonable, arguments: if reflective, conscience:
If they be sensitive, we call them passion: if sensual, Lustiest: if fantastical, Imaginations: if reasonable, Arguments: if reflective, conscience:
cs pns32 vbb j, pns12 vvb pno32 n2: cs j, n2: cs j, n2: cs j, n2: cs j, n1:
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572
as they are evill, the suggestions of Satan: as good, the motions of the holy Ghost.
as they Are evil, the suggestions of Satan: as good, the motions of the holy Ghost.
c-acp pns32 vbr j-jn, dt n2 pp-f np1: c-acp j, dt n2 pp-f dt j n1.
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573
As the world produceth vipers, and serpents, and venemous creatures, wormes and caterpillars, that would devour their parent:
As the world Produceth vipers, and Serpents, and venomous creatures, worms and caterpillars, that would devour their parent:
p-acp dt n1 vvz n2, cc n2, cc j n2, n2 cc n2, cst vmd vvi po32 n1:
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574
so the soul breeds noxious and mutinous thoughts, that are like an earthquake in her bowels;
so the soul breeds noxious and mutinous thoughts, that Are like an earthquake in her bowels;
av dt n1 vvz j cc j n2, cst vbr av-j dt n1 p-acp po31 n2;
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575
and whiles they maintain civil broiles and factions, one against another, she feels the smart of all.
and while they maintain civil broils and factions, one against Another, she feels the smart of all.
cc cs pns32 vvb j n2 cc n2, pi p-acp n-jn, pns31 vvz dt n1 pp-f d.
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576
Some thoughts be the darts of Satan; and these Non nocent, sinon placent:
some thoughts be the darts of Satan; and these Non nocent, sinon placent:
d n2 vbb dt n2 pp-f np1; cc d fw-la fw-la, n1 fw-la:
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577
we cannot keep theeves from looking in at our widowes, we need not give them entertainment with open doors.
we cannot keep thieves from looking in At our Widows, we need not give them entertainment with open doors.
pns12 vmbx vvi n2 p-acp vvg p-acp p-acp po12 n2, pns12 vvb xx vvi pno32 n1 p-acp j n2.
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578
As the Hermite said, he could not hinder the birds from flying over his head; but he could keep them from building their nests in his haire.
As the Hermit said, he could not hinder the Birds from flying over his head; but he could keep them from building their nests in his hair.
p-acp dt n1 vvd, pns31 vmd xx vvi dt n2 p-acp vvg a-acp po31 n1; cc-acp pns31 vmd vvi pno32 p-acp vvg po32 n2 p-acp po31 n1.
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579
Wash thy heart from iniquity, that thou maist bee saved: Wash thy heart from iniquity, that thou Mayest be saved:
vvb po21 n1 p-acp n1, cst pns21 vm2 vbi vvn:
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580
how long shall thy vain thoughts lodge within thee? They may be passengers, they must not be sojourners: how long shall thy vain thoughts lodge within thee? They may be passengers, they must not be sojourners:
c-crq av-j vmb po21 j n2 vvi p-acp pno21? pns32 vmb vbi n2, pns32 vmb xx vbi n2:
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581
God hath made a Statute against such inmates: it is an unblest hospitality that gives them lodging:
God hath made a Statute against such inmates: it is an unblest hospitality that gives them lodging:
np1 vhz vvn dt n1 p-acp d n2: pn31 vbz dt j n1 cst vvz pno32 n1:
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582
he is no friend to the King that harbours these Seminaries. Other thoughts are the motions of Gods spirit;
he is no friend to the King that harbours these Seminaries. Other thoughts Are the motions of God's Spirit;
pns31 vbz dx n1 p-acp dt n1 cst vvz d n2. av-jn n2 vbr dt n2 pp-f npg1 n1;
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583
and these must not only be guests, but familiar friends: salutation is not here enough, but glad entertainment, welcome, and indulgence.
and these must not only be guests, but familiar Friends: salutation is not Here enough, but glad entertainment, welcome, and indulgence.
cc d vmb xx av-j vbi n2, cc-acp j-jn n2: n1 vbz xx av av-d, cc-acp j n1, uh-jn, cc n1.
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584
Let no man like himself the better for some good thoughts: the praise and benefit of these motions is not in the receit, but in the retention.
Let no man like himself the better for Some good thoughts: the praise and benefit of these motions is not in the receipt, but in the retention.
vvb dx n1 av-j px31 dt jc p-acp d j n2: dt n1 cc n1 pp-f d n2 vbz xx p-acp dt n1, cc-acp p-acp dt n1.
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585
Easie occasions will fright away good thoughts from a carnall heart:
Easy occasions will fright away good thoughts from a carnal heart:
j n2 vmb vvi av j n2 p-acp dt j n1:
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586
like children, which if a bird do but flie in their way, cast their eye from their book.
like children, which if a bird do but fly in their Way, cast their eye from their book.
av-j n2, r-crq cs dt n1 vdb p-acp vvi p-acp po32 n1, vvd po32 n1 p-acp po32 n1.
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587
But Davids thoughts here were anxious, commotive thoughts; otherwise they stood not in such need of comforts.
But Davids thoughts Here were anxious, commotive thoughts; otherwise they stood not in such need of comforts.
p-acp npg1 n2 av vbdr j, j n2; av pns32 vvd xx p-acp d n1 pp-f n2.
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588
It is likely that they were either Timoris, fearfull thoughts; or Doloris, sorrowfull thoughts: Thoughts of fear for what might bee, or thoughts of sorrow for what already was.
It is likely that they were either Fear, fearful thoughts; or Doloris, sorrowful thoughts: Thoughts of Fear for what might be, or thoughts of sorrow for what already was.
pn31 vbz j cst pns32 vbdr d np1, j n2; cc fw-la, j n2: n2 pp-f n1 p-acp r-crq vmd vbi, cc n2 pp-f n1 p-acp r-crq av vbds.
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589
The thoughts of fear are troublesome enough as the ill affections of the spleen do mingle themselves with every infirmity of the body:
The thoughts of Fear Are troublesome enough as the ill affections of the spleen do mingle themselves with every infirmity of the body:
dt n2 pp-f n1 vbr j av-d p-acp dt j-jn n2 pp-f dt n1 vdb vvi px32 p-acp d n1 pp-f dt n1:
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no lesse doth fear infinuate it self into every passion of the mind. David might find this complication in his thoughts:
no less does Fear infinuate it self into every passion of the mind. David might find this complication in his thoughts:
dx av-dc vdz vvi vvi pn31 n1 p-acp d n1 pp-f dt n1. np1 vmd vvi d n1 p-acp po31 n2:
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591
I will please Saul with my harpe: but then fear replies, he will strike me through with his Javelin.
I will please Saul with my harp: but then Fear replies, he will strike me through with his Javelin.
pns11 vmb vvi np1 p-acp po11 n1: cc-acp av vvb n2, pns31 vmb vvi pno11 p-acp p-acp po31 n1.
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592
He will give me his own daughter in marriage:
He will give me his own daughter in marriage:
pns31 vmb vvi pno11 po31 d n1 p-acp n1:
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593
but fear says again, How if this prove a fatall dowry, if this match be my snare!
but Fear Says again, How if this prove a fatal dowry, if this match be my snare!
cc-acp n1 vvz av, c-crq cs d vvb dt j n1, cs d n1 vbb po11 n1!
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594
I will refuge my self with Achish at Gath: yet what trust is there in Infidels? I will lie hidden in Keilah, or Hachilah; but fear suggests,
I will refuge my self with Achish At Gaza: yet what trust is there in Infidels? I will lie hidden in Keilah, or Hachilah; but Fear suggests,
pns11 vmb n1 po11 n1 p-acp j p-acp np1: av q-crq n1 vbz a-acp p-acp n2? pns11 vmb vvi vvn p-acp np1, cc np1; p-acp n1 vvz,
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595
How if the Ziphites discover me? What shall I do? whither shall I go? where shall I rest? These were thoughts that stood in great need of comfort.
How if the Ziphites discover me? What shall I do? whither shall I go? where shall I rest? These were thoughts that stood in great need of Comfort.
c-crq cs dt np1 vvb pno11? q-crq vmb pns11 vdi? q-crq vmb pns11 vvi? q-crq vmb pns11 vvi? np1 vbdr n2 cst vvd p-acp j n1 pp-f n1.
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596
The thoughts of sorrow are yet more distractive; and such were this royall Prophets: as our vulgar reads;
The thoughts of sorrow Are yet more distractive; and such were this royal prophets: as our Vulgar reads;
dt n2 pp-f n1 vbr av av-dc j; cc d vbdr d j n2: c-acp po12 j vvz;
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597
In the multitude of the sorrowes that I had in my heart. What was the cause of those griefs:In the multitude of the sorrows that I had in my heart. What was the cause of those griefs:
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598
The slipping of his foot, his errors, his deviations, his sinnes. Other sorrowes may disquiet the soul:The slipping of his foot, his errors, his deviations, his Sins. Other sorrows may disquiet the soul:
dt n-vvg pp-f po31 n1, po31 n2, po31 n2, po31 n2. av-jn n2 vmb vvi dt n1:
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599
none but these have the promise to be comforted. As in martyrdome, it is not the sword or torture;
none but these have the promise to be comforted. As in martyrdom, it is not the sword or torture;
pix cc-acp d vhb dt n1 pc-acp vbi vvn. p-acp p-acp n1, pn31 vbz xx dt n1 cc n1;
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600
not what we suffer, but why, that makes us martyrs.
not what we suffer, but why, that makes us Martyrs.
xx r-crq pns12 vvb, cc-acp q-crq, cst vvz pno12 n2.
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601
So in our sorrowes, it is not how deep they penetrate, or how sharply they cruciate,
So in our sorrows, it is not how deep they penetrate, or how sharply they cruciate,
av p-acp po12 n2, pn31 vbz xx c-crq j-jn pns32 vvb, cc c-crq av-j pns32 vvi,
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602
but wherefore, that approves their goodnesse. If our sins be the why of our sorrowes, we are blessed.
but Wherefore, that approves their Goodness. If our Sins be the why of our sorrows, we Are blessed.
cc-acp q-crq, cst vvz po32 n1. cs po12 n2 vbb dt c-crq pp-f po12 n2, pns12 vbr vvn.
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603
Blessed are they that thus mourne, for they shall be comforted. Vaine are the sighes and groanes that proceed onely from the thought of worldly losses. Blessed Are they that thus mourn, for they shall be comforted. Vain Are the sighs and groans that proceed only from the Thought of worldly losses.
vvn vbr pns32 cst av vvi, c-acp pns32 vmb vbi vvn. j vbr dt n2 cc n2 cst vvb av-j p-acp dt n1 pp-f j n2.
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604
A medicine that cureth the eyes, we say, was made for the eyes, and for nothing else.
A medicine that cureth the eyes, we say, was made for the eyes, and for nothing Else.
dt n1 cst vvz dt n2, pns12 vvb, vbds vvn p-acp dt n2, cc p-acp pix av.
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605
We lose our wealth, and sorrow for it; will sorrow recover it? wee are despised or abused, and grieve for it I:
We loose our wealth, and sorrow for it; will sorrow recover it? we Are despised or abused, and grieve for it I:
pns12 vvb po12 n1, cc n1 p-acp pn31; vmb n1 vvi pn31? pns12 vbr vvn cc vvn, cc vvi p-acp pn31 pns11:
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606
will grief right us? We bury our friends, and mourn for them;
will grief right us? We bury our Friends, and mourn for them;
vmb n1 vvi pno12? pns12 vvb po12 n2, cc vvi p-acp pno32;
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607
will mourning restore them to us? we are crossed by our unruly children, and weep for it:
will mourning restore them to us? we Are crossed by our unruly children, and weep for it:
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608
will weeping rectifie them? We are anguished in our bodies with paines and sickness, and are sorry for it:
will weeping rectify them? We Are anguished in our bodies with pains and sickness, and Are sorry for it:
n1 vvg vvi pno32? pns12 vbr vvn p-acp po12 n2 p-acp n2 cc n1, cc vbr j p-acp pn31:
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609
will sorrow heal us, nay wil it not rather hurt us? All our thoughts,
will sorrow heal us, nay will it not rather hurt us? All our thoughts,
vmb n1 vvi pno12, uh-x vmb pn31 xx av vvn pno12? av-d po12 n2,
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610
and cares, and griefes, and tears can do us no good, no relief in these calamities:
and Cares, and griefs, and tears can do us no good, no relief in these calamities:
cc n2, cc n2, cc n2 vmb vdi pno12 av-dx j, dx n1 p-acp d n2:
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611
sorrow was not made for these things. But we sin, and offend the Lord; and we are sorrowfull for it;
sorrow was not made for these things. But we since, and offend the Lord; and we Are sorrowful for it;
n1 vbds xx vvn p-acp d n2. p-acp po12 n1, cc vvi dt n1; cc pns12 vbr j p-acp pn31;
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612
here is the disease for which sorrow is the proper remedy: penitent sorrow shall take away sin.
Here is the disease for which sorrow is the proper remedy: penitent sorrow shall take away since.
av vbz dt n1 p-acp r-crq n1 vbz dt j n1: j-jn n1 vmb vvi av n1.
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613
Quamvis peccavit David, quod silent reges: tamen poenitentiam egit, flevit, jejunavit, quod non solent reges: saith Saint Ambrose, who wrote him an apologie. Quamvis peccavit David, quod silent reges: tamen poenitentiam egit, Flevit, jejunavit, quod non solent reges: Says Saint Ambrose, who wrote him an apology.
fw-la fw-la np1, vvd j fw-la: fw-la fw-la fw-la, n1, fw-la, fw-la fw-fr j fw-la: vvz n1 np1, r-crq vvd pno31 dt n1.
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614
While the ground of our lesson is our sinne, the choisest descant on it must bee our sorrow.
While the ground of our Lesson is our sin, the Choicest descant on it must be our sorrow.
n1 dt n1 pp-f po12 n1 vbz po12 n1, dt js n1 p-acp pn31 vmb vbi po12 n1.
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615
Our thoughts and griefes may bee many; but if they bee not spent upon our sinnes, wee shall not bee comforted.
Our thoughts and griefs may be many; but if they be not spent upon our Sins, we shall not be comforted.
po12 n2 cc n2 vmb vbi av-d; cc-acp cs pns32 vbb xx vvn p-acp po12 n2, pns12 vmb xx vbi vvn.
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2. The number of them is a multitude: wee may say of sorrows, as it is said of shrewd turnes; they seldome come single.
2. The number of them is a multitude: we may say of sorrows, as it is said of shrewd turns; they seldom come single.
crd dt n1 pp-f pno32 vbz dt n1: pns12 vmb vvi pp-f n2, c-acp pn31 vbz vvn pp-f j n2; pns32 av vvb j.
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617
Like a volley of folding waves, one tumbling upon the neck of another; all threatning to overwhelme us:
Like a volley of folding waves, one tumbling upon the neck of Another; all threatening to overwhelm us:
j dt n1 pp-f vvg n2, pi vvg p-acp dt n1 pp-f j-jn; d vvg p-acp vvb pno12:
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Undae super advenit unda. It is too scant a name which Leah gave her son, calling him Gad, a troope cometh: and but enough, what the demoniacke answered Christ: Undae super advenit unda. It is too scant a name which Leah gave her son, calling him Gad, a troop comes: and but enough, what the demoniac answered christ:
fw-la fw-la fw-la fw-la. pn31 vbz av av-j dt n1 r-crq np1 vvd po31 n1, vvg pno31 n1, dt n1 vvz: cc p-acp d, r-crq dt n1 vvd np1:
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My name is Legion, for we are many. If they were a multitude, and not sorrowes; the more the merryer: My name is Legion, for we Are many. If they were a multitude, and not sorrows; the more the merryer:
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if they were sorrows, and not a multitude, then the fewer the better cheare. But to bee disquieting thoughts, and a multitude, makes up a terrible agony.
if they were sorrows, and not a multitude, then the fewer the better cheer. But to be disquieting thoughts, and a multitude, makes up a terrible agony.
cs pns32 vbdr n2, cc xx dt n1, cs dt d dt jc n1. p-acp pc-acp vbi vvg n2, cc dt n1, vvz a-acp dt j n1.
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Many are the troubles of the righteous: great or many, a great many, a great deal too many; Many Are the Troubles of the righteous: great or many, a great many, a great deal too many;
d vbr dt n2 pp-f dt j: j cc d, dt j d, dt j n1 av d;
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622
but for the comfort of the deliverance. When Jobs afflictions began, they came in troops and hurries.
but for the Comfort of the deliverance. When Jobs afflictions began, they Come in troops and hurries.
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so thick that hee could scarce take breath:
so thick that he could scarce take breath:
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one messenger pressing in with his-wofull relation, before the other could have ended his sad tale: While he was yet speaking.
one Messenger pressing in with his-wofull Relation, before the other could have ended his sad tale: While he was yet speaking.
pi n1 vvg p-acp p-acp j n1, p-acp dt n-jn vmd vhi vvn po31 j n1: cs pns31 vbds av vvg.
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625
How did that fugitive Prophet amplifie and aggravate his dangers? Thou hadst cast mee into the deepe, in the midst of the seas,
How did that fugitive Prophet amplify and aggravate his dangers? Thou Hadst cast me into the deep, in the midst of the Seas,
q-crq vdd d n-jn n1 vvi cc vvi po31 n2? pns21 vhd2 vvn pno11 p-acp dt j-jn, p-acp dt n1 pp-f dt n2,
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and the flouds compassed me about: all thy waves and billowes passed over mee. and the floods compassed me about: all thy waves and billows passed over me.
cc dt n2 vvd pno11 a-acp: d po21 n2 cc n2 vvn p-acp pno11.
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627
It was no shallow river, but the sea: not neare the shore, but in the midst of the sea: It was no shallow river, but the sea: not near the shore, but in the midst of the sea:
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nor was he floting on the waves, but plunged into the deep or bottom; the flouds compassing, the billows overwhelming, to keep him down.
nor was he floating on the waves, but plunged into the deep or bottom; the floods compassing, the billows overwhelming, to keep him down.
ccx vbds pns31 vvg p-acp dt n2, cc-acp vvn p-acp dt j-jn cc n1; dt n2 vvg, dt n2 vvg, pc-acp vvi pno31 a-acp.
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I need not travel for exemplifications. Let him be our instance, that spake what he felt, and felt what he spake;
I need not travel for exemplifications. Let him be our instance, that spoke what he felt, and felt what he spoke;
pns11 vvb xx vvi p-acp n2. vvb pno31 vbi po12 n1, cst vvd r-crq pns31 vvd, cc vvd r-crq pns31 vvd;
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630
sorrowes enough to break any heart, but that which God had framed according to his own.
sorrows enough to break any heart, but that which God had framed according to his own.
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His sonne Amnon ravisheth his own sister, and is murdered by his own brother: that murder is seconded with Treason, that Treason with an incestuous constupration:
His son Amnon ravisheth his own sister, and is murdered by his own brother: that murder is seconded with Treason, that Treason with an incestuous constupration:
po31 n1 np1 vvz po31 d n1, cc vbz vvn p-acp po31 d n1: cst n1 vbz vvn p-acp n1, cst n1 p-acp dt j n1:
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the insurrection of his own son hath driven him from his house, from his throne, from the Arke of God all this went near him:
the insurrection of his own son hath driven him from his house, from his throne, from the Ark of God all this went near him:
dt n1 pp-f po31 d n1 vhz vvn pno31 p-acp po31 n1, p-acp po31 n1, p-acp dt n1 pp-f np1 d d vvd av-j pno31:
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that son is slain by his servant, and that went nearer him.
that son is slave by his servant, and that went nearer him.
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In what a miserable perplexity may wee thinke the heart of this good King all the while? Here was thought upon thought, thought against thought;
In what a miserable perplexity may we think the heart of this good King all the while? Here was Thought upon Thought, Thought against Thought;
p-acp r-crq dt j n1 vmb pns12 vvi dt n1 pp-f d j n1 d dt n1? av vbds vvn p-acp n1, vvn p-acp n1;
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how at once to spare the sonne of David, and to save the Father of Absolom: fear against hope, north against south, wind against tide, Arma armis contraria, fluctibus undae;
how At once to spare the son of David, and to save the Father of Absalom: Fear against hope, north against south, wind against tide, Arma armis contraria, fluctibus undae;
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a multitude of thoughts, able to rend the heart in pieces, but for that recollection of mercy, Thy comforts delight my soul.
a multitude of thoughts, able to rend the heart in Pieces, but for that recollection of mercy, Thy comforts delight my soul.
dt n1 pp-f n2, j pc-acp vvi dt n1 p-acp n2, cc-acp p-acp d n1 pp-f n1, po21 n2 vvb po11 n1.
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Not seldome fares it thus with us; Thought calls to thought, jealousie to fear, fear to sorrow, sorrow to despaire;
Not seldom fares it thus with us; Thought calls to Thought, jealousy to Fear, Fear to sorrow, sorrow to despair;
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and these furies leap upon the heart as a stage, beginning to act their tragicall parts.
and these furies leap upon the heart as a stage, beginning to act their tragical parts.
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Man hath more wheels moving in him then a clock: onely the difference is, that the wheeles of a clocke move all one way;
Man hath more wheels moving in him then a clock: only the difference is, that the wheels of a clock move all one Way;
n1 vhz dc n2 vvg p-acp pno31 av dt n1: av-j dt n1 vbz, cst dt n2 pp-f dt n1 vvi d crd n1;
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whereas his faculties, like the epicycles, have a rapt motion:
whereas his faculties, like the epicycles, have a rapt motion:
cs po31 n2, av-j dt n2, vhb dt j-vvn n1:
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his sensitive appetite gives him one motion, his fantasie another, his reason a third, and his imperious, impetuons will crosseth them all, driving the chariot of his affections with the fury of Jehu: he desires,
his sensitive appetite gives him one motion, his fantasy Another, his reason a third, and his imperious, impetuons will Crosseth them all, driving the chariot of his affections with the fury of Jehu: he Desires,
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and thinks, and chuseth, argues, consents, and dislikes, and makes more businesse then time it self.
and thinks, and chooseth, argues, consents, and dislikes, and makes more business then time it self.
cc vvz, cc vvz, vvz, n2, cc n2, cc vvz dc n1 cs n1 pn31 n1.
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There are not so many houres in a year, as there may be thoughts in an hour.
There Are not so many hours in a year, as there may be thoughts in an hour.
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The Philosopher that had shamed himselfe by weakly disputing with Adrian the Emperour, thus excused himself to his friend;
The Philosopher that had shamed himself by weakly disputing with Adrian the Emperor, thus excused himself to his friend;
dt n1 cst vhd vvn px31 p-acp av-j vvg p-acp np1 dt n1, av vvn px31 p-acp po31 n1;
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Would you have me contend with him, that commands thirty Legions? Alas, what can quiet that soul, which is distracted with such legions and multitudes of thoughts, and throngs of sorrowes?
Would you have me contend with him, that commands thirty Legions? Alas, what can quiet that soul, which is distracted with such legions and Multitudes of thoughts, and throngs of sorrows?
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3. The Captaine of this troublesome rout is himselfe; My thoughts. From what suggestion soever our thoughts come, wee call them our own:
3. The Captain of this troublesome rout is himself; My thoughts. From what suggestion soever our thoughts come, we call them our own:
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Whosoever begot the babe, the mother calls it her own child.
Whosoever begotten the babe, the mother calls it her own child.
r-crq vvd dt n1, dt n1 vvz pn31 po31 d n1.
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Indeed, the praise and propriety of good motions we ascribe onely to God, without whom wee cannot so much as think a good thought: as the channell may gather filth of it selfe,
Indeed, the praise and propriety of good motions we ascribe only to God, without whom we cannot so much as think a good Thought: as the channel may gather filth of it self,
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but it cannot have a drop of pure water but from the fountain.
but it cannot have a drop of pure water but from the fountain.
cc-acp pn31 vmbx vhi dt n1 pp-f j n1 cc-acp p-acp dt n1.
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Bad suggestions, though they proceed from Satan, we call them our own, because they are bred in the womb of our natural corruption:
Bad suggestions, though they proceed from Satan, we call them our own, Because they Are bred in the womb of our natural corruption:
j n2, cs pns32 vvb p-acp np1, pns12 vvb pno32 po12 d, c-acp pns32 vbr vvn p-acp dt n1 pp-f po12 j n1:
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stubble is blown by the winde into the fire, and being inflamed, it becomes fire. The Divel tempted David to sin;
stubble is blown by the wind into the fire, and being inflamed, it becomes fire. The devil tempted David to since;
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yet he calls it his sin; not Satans, but his own; I will be sorry for my sinne.
yet he calls it his since; not Satan, but his own; I will be sorry for my sin.
av pns31 vvz pn31 po31 n1; xx npg1, cc-acp po31 d; pns11 vmb vbi j p-acp po11 n1.
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However Epictetus could say, when evil happens to a man, one of the vulgar would blame others, a young Philosopher would blame himself;
However Epictetus could say, when evil happens to a man, one of the Vulgar would blame Others, a young Philosopher would blame himself;
c-acp np1 vmd vvi, c-crq j-jn vvz p-acp dt n1, crd pp-f dt j vmd vvi n2-jn, dt j n1 vmd vvi px31;
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but one that had dived into the depth of nature, would blame neither the one, nor the other:
but one that had dived into the depth of nature, would blame neither the one, nor the other:
cc-acp pi cst vhd vvn p-acp dt n1 pp-f n1, vmd vvi av-dx dt pi, ccx dt n-jn:
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Yet a Christian hath learned to blame himselfe; as knowing that all his sorrowes proceed from his sins. My thoughts:
Yet a Christian hath learned to blame himself; as knowing that all his sorrows proceed from his Sins. My thoughts:
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thus easie is it with God to make a man become his own punisher. Under whose regiment are all these troubles? Under my selfe, My thoughts.
thus easy is it with God to make a man become his own punisher. Under whose regiment Are all these Troubles? Under my self, My thoughts.
av j vbz pn31 p-acp np1 pc-acp vvi dt n1 vvi po31 d n1. p-acp rg-crq n1 vbr d d n2? p-acp po11 n1, po11 n2.
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As God threatens Tyre, that ancient and glorious City; that her owne feet shall carry her a farre off to sojourne:
As God threatens Tyre, that ancient and glorious city; that her own feet shall carry her a Far off to sojourn:
p-acp np1 vvz vvi, cst j cc j n1; d po31 d n2 vmb vvi pno31 dt av-j a-acp pc-acp vvi:
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Our own feet shall carry us, our own creatures torment us: like diamonds, we are cut with our own dust.
Our own feet shall carry us, our own creatures torment us: like diamonds, we Are Cut with our own dust.
po12 d n2 vmb vvi pno12, po12 d n2 vvb pno12: vvb n2, pns12 vbr vvn p-acp po12 d n1.
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When David had numbred the people, his own heart smote him: God finds the rod within us, wherewith to scourge us.
When David had numbered the people, his own heart smote him: God finds the rod within us, wherewith to scourge us.
c-crq np1 vhd vvn dt n1, po31 d n1 vvd pno31: np1 vvz dt n1 p-acp pno12, c-crq pc-acp vvi pno12.
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As some vapor engendred in the cavernes of the earth, struggles for vent; and being barred of free passage, causeth an earthquake in the foundations that bred it.
As Some vapor engendered in the caverns of the earth, struggles for vent; and being barred of free passage, Causes an earthquake in the foundations that bred it.
p-acp d n1 vvn p-acp dt n2 pp-f dt n1, vvz p-acp n1; cc vbg vvn pp-f j n1, vvz dt n1 p-acp dt n2 cst vvd pn31.
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Or as some fiery exhalation wrapp'd up in the bowels of a thick cloud, breakes through that watry resistance,
Or as Some fiery exhalation wrapped up in the bowels of a thick cloud, breaks through that watery resistance,
cc c-acp d j n1 vvn a-acp p-acp dt n2 pp-f dt j n1, vvz p-acp d j n1,
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and del••ers it self to the world with a dreadful noise.
and del••ers it self to the world with a dreadful noise.
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So the griefs and perturbations begotten by our own lusts, become terrours within us, and rend our very hearts, till they get vent by confession and repentance:
So the griefs and perturbations begotten by our own Lustiest, become terrors within us, and rend our very hearts, till they get vent by Confessi and Repentance:
np1 dt n2 cc n2 vvn p-acp po12 d n2, vvb n2 p-acp pno12, cc vvb po12 j n2, c-acp pns32 vvb n1 p-acp n1 cc n1:
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thus do we muster up forces against our own peace. We pray, Lord deliver us from our enemies;
thus do we muster up forces against our own peace. We pray, Lord deliver us from our enemies;
av vdb pns12 vvb a-acp n2 p-acp po12 d n1. pns12 vvb, n1 vvb pno12 p-acp po12 n2;
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and in that number we do wrap up our unthought of selves: for we are our own enemies.
and in that number we do wrap up our unthought of selves: for we Are our own enemies.
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Turn thine hand upon mine enemies: for thou canst do it with the turning of an hand:Turn thine hand upon mine enemies: for thou Canst do it with the turning of an hand:
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Deliver me from the evil man: who is that? saith S. Augustine: he is not far to seek: Deliver me from the evil man: who is that? Says S. Augustine: he is not Far to seek:
vvb pno11 p-acp dt j-jn n1: r-crq vbz d? vvz n1 np1: pns31 vbz xx av-j pc-acp vvi:
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libera me ab homine malo, that is, à meipso: deliver me from the evill man, that is, from my self:Libera me ab homine Malo, that is, à meipso: deliver me from the evil man, that is, from my self:
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I am the aptestto beget destruction upon mine owne soul: no enemy could hurt us, if we were our own friends.
I am the aptestto beget destruction upon mine own soul: no enemy could hurt us, if we were our own Friends.
pns11 vbm dt n1 vvb n1 p-acp po11 d n1: dx n1 vmd vvi pno12, cs pns12 vbdr po12 d n2.
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But we must not extend it so farre upon this holy King: they were thoughts indeed, and thoughts of sorrow, but of godly sorrow:
But we must not extend it so Far upon this holy King: they were thoughts indeed, and thoughts of sorrow, but of godly sorrow:
cc-acp pns12 vmb xx vvi pn31 av av-j p-acp d j n1: pns32 vbdr n2 av, cc n2 pp-f n1, cc-acp pp-f j n1:
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and he calls them his own, to shew his neere acquaintance with them, My sorrowes. He was not a stranger to his own soul, his heart was not dead flesh.
and he calls them his own, to show his near acquaintance with them, My sorrows. He was not a stranger to his own soul, his heart was not dead Flesh.
cc pns31 vvz pno32 po31 d, pc-acp vvi po31 j n1 p-acp pno32, po11 n2. pns31 vbds xx dt n1 p-acp po31 d n1, po31 n1 vbds xx j n1.
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Satan had given him a fall, and he felt not that: sin had given him diverse falls, and he felt not them, neither:
Satan had given him a fallen, and he felt not that: since had given him diverse falls, and he felt not them, neither:
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at last God undertakes him, wrastles with him, and he gives him a fall too: he felt that, yea and that made him feel all the rest.
At last God undertakes him, wrastles with him, and he gives him a fallen too: he felt that, yea and that made him feel all the rest.
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Now is he sensible of every pang and stitch:
Now is he sensible of every pang and stitch:
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the least thorne makes him smart, and he cryes out of the multitude of his sorrowes.
the least thorn makes him smart, and he cries out of the multitude of his sorrows.
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There be some that can drowne their griefes in wine and musick, as they did in Hinnom, the cry of the Infants with the noise of the Instruments:
There be Some that can drown their griefs in wine and music, as they did in Hinnom, the cry of the Infants with the noise of the Instruments:
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as if they would forget that they are the owners of their own thoughts, because they trouble them.
as if they would forget that they Are the owners of their own thoughts, Because they trouble them.
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Many deale with their soules, as some old women do with looking glasses:
Many deal with their Souls, as Some old women do with looking glasses:
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they turne the wrong side toward them, that they might not see the furrowes of their own faces.
they turn the wrong side towards them, that they might not see the furrows of their own faces.
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They are loath to think of a reckoning, least they should despaire of making even the arrerages.
They Are loath to think of a reckoning, lest they should despair of making even the arrearages.
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Men have the courage to dare to sin, but they dare not look on their soules as they are polluted with sin.
Men have the courage to Dare to since, but they Dare not look on their Souls as they Are polluted with since.
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I have heard of a melancholy man, that would not beleeve he had a head, till his Physician made him a hat of lead, and put it on:
I have herd of a melancholy man, that would not believe he had a head, till his physician made him a hat of led, and put it on:
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which with the weight inforced him to cry, O his head. So men lost in sensuall pleasures, scarce remember that they have a soul within them,
which with the weight enforced him to cry, Oh his head. So men lost in sensual pleasures, scarce Remember that they have a soul within them,
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untill miseries, like talents of lead, or quarries of stone, with their heavy pressure squeese out a confession.
until misery's, like Talents of led, or quarries of stone, with their heavy pressure squeeze out a Confessi.
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Nothings be so neer as a man and his soul: Tot a domus duo sunt; the whole houshold is but two:
Nothings be so near as a man and his soul: Tot a domus duo sunt; the Whole household is but two:
pi2x vbi av av-j c-acp dt n1 cc po31 n1: fw-la dt fw-la fw-la fw-la; dt j-jn n1 vbz p-acp crd:
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yea, why should they be called two? we may say in a right sense, Mens cujusque is est quisque: every mans soul is himselfe.
yea, why should they be called two? we may say in a right sense, Mens cujusque is est Quisque: every men soul is himself.
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If there be any division, sin made it: a just punishment, at qui nollet cum Deo uniri, non pos•it in semetipso non dividi.
If there be any division, since made it: a just punishment, At qui Nollet cum God uniri, non pos•it in semetipso non dividi.
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All these quarrels and brawles may thanke sinne: that is the makebate betwixt God and us, betwixt us and our selves.
All these quarrels and brawls may thank sin: that is the makebate betwixt God and us, betwixt us and our selves.
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But that man and his soul be grieuously fallen out, that will not speak one to another:
But that man and his soul be grievously fallen out, that will not speak one to Another:
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when he shall passe a whole day, and not aske his soul how she does? this were too much betwixt man and wife:
when he shall pass a Whole day, and not ask his soul how she does? this were too much betwixt man and wife:
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when he shall he down in his bed, as the beast doth in his litter, without bidding his soul good-night:
when he shall he down in his Bed, as the beast does in his litter, without bidding his soul goodnight:
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when he shall have fowled and besmeared his soul with the nasty aspersions of lusts,
when he shall have fowl and besmeared his soul with the nasty Aspersions of Lustiest,
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and not sweep out the dust before he shut the door, not wash his soul with tears,
and not sweep out the dust before he shut the door, not wash his soul with tears,
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before his eye-lids be closed down with slumber:
before his eyelids be closed down with slumber:
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yea, when he shall have wounded his soul with blasphemies and uncharitable injuries, and then throw it down in a deluge of drinke,
yea, when he shall have wounded his soul with Blasphemies and uncharitable injuries, and then throw it down in a deluge of drink,
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as it were weltring in the own gore, without calling for repentance, the Chirurgion to dresse it.
as it were weltering in the own gore, without calling for Repentance, the Chirurgeon to dress it.
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What madnesse and selfe-hatred is this? When the soul may not have leave to think over her own thoughts;
What madness and self-hatred is this? When the soul may not have leave to think over her own thoughts;
q-crq n1 cc n1 vbz d? c-crq dt n1 vmb xx vhi n1 pc-acp vvi p-acp po31 d n2;
(4) sermon (DIV1)
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698
to reflect upon her self, to search her own bruises, to survey the multitude of her sorrowes,
to reflect upon her self, to search her own bruises, to survey the multitude of her sorrows,
pc-acp vvi p-acp po31 n1, pc-acp vvi pno31 d n2, pc-acp vvi dt n1 pp-f po31 n2,
(4) sermon (DIV1)
79
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699
and feel in what need she stands of comforts? That, Plerisque notus, ignotus moriatur sibi? But the children of God have learned to commune with their own hearts, to examine every thought,
and feel in what need she Stands of comforts? That, Plerisque notus, ignotus moriatur sibi? But the children of God have learned to commune with their own hearts, to examine every Thought,
cc vvb p-acp r-crq n1 pns31 vvz pp-f n2? cst, fw-la fw-la, fw-la fw-la fw-la? p-acp dt n2 pp-f np1 vhb vvn pc-acp vvi p-acp po32 d n2, pc-acp vvi d n1,
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79
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700
and to weigh every desire in the balance of the Sanctuary. Whether they find themselves pensive or joyfull, they wil search the cause:
and to weigh every desire in the balance of the Sanctuary. Whither they find themselves pensive or joyful, they will search the cause:
cc pc-acp vvi d n1 p-acp dt n1 pp-f dt n1. cs pns32 vvb px32 j cc j, pns32 vmb vvi dt n1:
(4) sermon (DIV1)
79
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701
As Rebecca said, when she felt the children struggle in her wombe, Why am I thus? Whether fear or hope, joy or pain have invaded my thoughts, let me aske my soul the reason, Why am I thus? The Fathers were excellent good at this:
As Rebecca said, when she felt the children struggle in her womb, Why am I thus? Whither Fear or hope, joy or pain have invaded my thoughts, let me ask my soul the reason, Why am I thus? The Father's were excellent good At this:
c-acp np1 vvd, c-crq pns31 vvd dt n2 vvi p-acp po31 n1, uh-crq vbm pns11 av? cs n1 cc n1, n1 cc n1 vhb vvn po11 n2, vvb pno11 vvi po11 n1 dt n1, uh-crq vbm pns11 av? dt n2 vbdr j j p-acp d:
(4) sermon (DIV1)
79
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702
they had their confessions and Soliloquies, familiar conferences with their own hearts;
they had their confessions and Soliloquies, familiar conferences with their own hearts;
pns32 vhd po32 n2 cc n2, j-jn n2 p-acp po32 d n2;
(4) sermon (DIV1)
79
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703
that when a man reads them, hee would think they kept no other company but themselves.
that when a man reads them, he would think they kept no other company but themselves.
cst c-crq dt n1 vvz pno32, pns31 vmd vvi pns32 vvd dx j-jn n1 cc-acp px32.
(4) sermon (DIV1)
79
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704
Conference with others may make us wise or learned, but conference with our selves is the way to make us holy.
Conference with Others may make us wise or learned, but conference with our selves is the Way to make us holy.
n1 p-acp n2-jn vmb vvi pno12 j cc j, cc-acp n1 p-acp po12 n2 vbz dt n1 pc-acp vvi pno12 j.
(4) sermon (DIV1)
79
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705
Tell thy conscience of all suggestions, as the chast wife (after some peremptory denyalls to her impudent Tempter) professed to tell her husband of those sollicitations:
Tell thy conscience of all suggestions, as the chaste wife (After Some peremptory denials to her impudent Tempter) professed to tell her husband of those solicitations:
np1 po21 n1 pp-f d n2, c-acp dt j n1 (c-acp d j n2 p-acp po31 j n1) vvd pc-acp vvi po31 n1 pp-f d n2:
(4) sermon (DIV1)
79
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706
such and such be my thoughts, thus and thus they haunt me, what shall I do with them? Indifferency is no lesse then selfetreachery, in matters of such consequence, that come so neere mee, as to bee Apud me.
such and such be my thoughts, thus and thus they haunt me, what shall I do with them? Indifferency is no less then selfetreachery, in matters of such consequence, that come so near me, as to be Apud me.
d cc d vbb po11 n2, av cc av pns32 vvb pno11, q-crq vmb pns11 vdi p-acp pno32? n1 vbz av-dx av-dc cs n1, p-acp n2 pp-f d n1, cst vvn av av-j pno11, c-acp pc-acp vbi fw-la pno11.
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79
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707
4. Within me, for this is the field where the skirmish is fought;
4. Within me, for this is the field where the skirmish is fought;
crd p-acp pno11, p-acp d vbz dt n1 c-crq dt n1 vbz vvn;
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80
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708
within me. It is unhappy when souldiers march over the palaces of peace and seats of Justice, where the Senators of counsell use to sit.within me. It is unhappy when Soldiers march over the palaces of peace and seats of justice, where the Senators of counsel use to fit.
p-acp pno11. pn31 vbz j c-crq n2 vvb p-acp dt n2 pp-f n1 cc n2 pp-f n1, c-crq dt n2 pp-f n1 vvb pc-acp vvi.
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80
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709
If there must be warre, yet let it be in forrain Countries:
If there must be war, yet let it be in foreign Countries:
cs pc-acp vmb vbi n1, av vvb pn31 vbi p-acp j n2:
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80
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710
or if it will bee in our own land, yet let it proceed no further then the borders:
or if it will be in our own land, yet let it proceed no further then the borders:
cc cs pn31 vmb vbi p-acp po12 d n1, av vvb pn31 vvi av-dx av-jc cs dt n2:
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80
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711
but when it is gotten into the chiefe City, though it bee subdued, it will cost a dear victory.
but when it is got into the chief city, though it be subdued, it will cost a dear victory.
cc-acp c-crq pn31 vbz vvn p-acp dt j-jn n1, cs pn31 vbb vvn, pn31 vmb vvi dt j-jn n1.
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80
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712
As Pyrrhus, when his friends congratulated his victory over the Romans, with a great losse of his own side; replyed;
As Phyrrhus, when his Friends congratulated his victory over the Roman, with a great loss of his own side; replied;
p-acp np1, c-crq po31 n2 vvn po31 n1 p-acp dt njp2, p-acp dt j n1 pp-f po31 d n1; vvd;
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80
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713
yes, but if we have such another victory, we are undone.
yes, but if we have such Another victory, we Are undone.
uh, cc-acp cs pns12 vhb d j-jn n1, pns12 vbr vvn.
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80
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714
There is no penitent heart, that hath felt the bitternesse of these combates, remembring what sighes and sorrows, what groanes and tears it cost him to make his peace,
There is no penitent heart, that hath felt the bitterness of these combats, remembering what sighs and sorrows, what groans and tears it cost him to make his peace,
pc-acp vbz dx j-jn n1, cst vhz vvn dt n1 pp-f d n2, vvg r-crq n2 cc n2, r-crq vvz cc vvz pn31 vvd pno31 pc-acp vvi po31 n1,
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80
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715
but would be loth to be put to the charges of such another conquest. Durius ejicitur, quam non admittitur hostis:
but would be loath to be put to the charges of such Another conquest. Durius ejicitur, quam non admittitur hostis:
cc-acp vmd vbi j pc-acp vbi vvn p-acp dt n2 pp-f d j-jn n1. fw-la fw-la, fw-la fw-fr fw-la fw-la:
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80
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716
sinne may be kept out with ease, but will not bee driven out save with wofull expences.
sin may be kept out with ease, but will not be driven out save with woeful expenses.
n1 vmb vbi vvn av p-acp n1, cc-acp vmb xx vbi vvn av p-acp p-acp j n2.
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80
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717
Within me: not before mee, as the host of the Philistims lay before Saul; not behind me,Within me: not before me, as the host of the philistines lay before Saul; not behind me,
p-acp pno11: xx p-acp pno11, c-acp dt n1 pp-f dt njp2 vvd p-acp np1; xx p-acp pno11,
(4) sermon (DIV1)
81
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718
as the chariots of Egypt came thundring behind Israel:
as the chariots of Egypt Come thundering behind Israel:
c-acp dt n2 pp-f np1 vvd vvg p-acp np1:
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81
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719
nor above me, as Fabius Maximus on the mountaine above Hanibal; Imminet nubes, a cloud hangs over me:
nor above me, as Fabius Maximus on the mountain above Hannibal; Imminet Clouds, a cloud hangs over me:
ccx p-acp pno11, c-acp np1 np1 p-acp dt n1 p-acp np1; fw-la fw-la, dt n1 vvz p-acp pno11:
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81
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720
not round about me, as the Syrians compassed Dothan to take Elisha: but within me. Without were fightings, within were feares: and those fears within, were worse then those fightings without.
not round about me, as the Syrians compassed Dothan to take Elisha: but within me. Without were fightings, within were fears: and those fears within, were Worse then those fightings without.
xx av-j p-acp pno11, c-acp dt njp2 vvd np1 pc-acp vvi np1: p-acp p-acp pno11. p-acp vbdr n2-vvg, p-acp vbdr n2: cc d n2 a-acp, vbdr jc cs d n2-vvg p-acp.
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81
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721
There are externall calamities able enough to shake the most fortified soul:
There Are external calamities able enough to shake the most fortified soul:
pc-acp vbr j n2 j av-d pc-acp vvi dt av-ds vvn n1:
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722
but Summus dolor ab intus. Saint Paul reckons up twelve of his inflicted sufferings, nine dangers, eight continued passions:
but Summus dolour ab intus. Saint Paul reckons up twelve of his inflicted sufferings, nine dangers, eight continued passion:
cc-acp np1 n1 fw-la fw-la. n1 np1 vvz a-acp crd pp-f po31 vvn n2, crd n2, crd j-vvn n2:
(4) sermon (DIV1)
81
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723
yet as if all these were scarce worth putting into the catalogue, he addes; Besides the things that are without, he had an inward trouble:
yet as if all these were scarce worth putting into the catalogue, he adds; Beside the things that Are without, he had an inward trouble:
av c-acp cs d d vbdr av-j j vvg p-acp dt n1, pns31 vvz; p-acp dt n2 cst vbr p-acp, pns31 vhd dt j n1:
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81
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724
the care of the Churches, seeking the lost, rebuking the proud, comforting the dejected: here was the pain.
the care of the Churches, seeking the lost, rebuking the proud, comforting the dejected: Here was the pain.
dt n1 pp-f dt n2, vvg dt j-vvn, vvg dt j, vvg dt j-vvn: av vbds dt n1.
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81
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725
Within me. There may be Bellum intestinum, a kind of unkind battell;Within me. There may be Bellum Intestine, a kind of unkind battle;
p-acp pno11. a-acp vmb vbi np1 fw-la, dt n1 pp-f j n1;
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82
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726
where victi victoresque invicem dolent: the soul bespeaking her affections, as Jocasta did her quarrelling sons, Bellageri placuit, nullos habitura triumphos. According to our Saviours prediction;
where Victi victoresque invicem dolent: the soul bespeaking her affections, as Jocasta did her quarreling Sons, Bellageri Placuit, nullos habitura triumphos. According to our Saviors prediction;
c-crq fw-la fw-fr fw-la j: dt n1 vvg po31 n2, c-acp np1 vdd po31 vvg n2, np1 n1, n1 fw-la fw-mi. vvg p-acp po12 ng1 n1;
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82
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727
A mans foes shall be they of his owne houshold. Intra me est, quod contra me est: A men foes shall be they of his own household. Intra me est, quod contra me est:
dt ng1 n2 vmb vbi pns32 pp-f po31 d n1. np1 pno11 fw-la, fw-la fw-la pno11 fw-la:
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728
that is within mee, which is against me. We say, he wants an enemy that fights with himself:
that is within me, which is against me. We say, he Wants an enemy that fights with himself:
cst vbz p-acp pno11, r-crq vbz p-acp pno11. pns12 vvb, pns31 vvz dt n1 cst vvz p-acp px31:
(4) sermon (DIV1)
84
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729
and because he fights with himselfe, he wants no enemy: Sibi pessimus hostis. With externall assaults we may grapple, threatned mischiefes we may prevent;
and Because he fights with himself, he Wants no enemy: Sibi pessimus hostis. With external assaults we may grapple, threatened mischiefs we may prevent;
cc c-acp pns31 vvz p-acp px31, pns31 vvz dx n1: fw-la fw-la fw-la. p-acp j n2 pns12 vmb vvi, j-vvn n2 pns12 vmb vvi;
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730
from persecutours too potent for us, we may hide us:
from persecutors too potent for us, we may hide us:
p-acp n2 av j p-acp pno12, pns12 vmb vvi pno12:
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731
but who shall keep us from our selves? Nescis temeraria, nescis quem fugias, ideoque fugis:
but who shall keep us from our selves? Nescis temeraria, Nescis Whom fugias, The reason why fugis:
cc-acp q-crq vmb vvi pno12 p-acp po12 n2? fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la:
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84
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732
Whithersoever wee remove, we carry our sorrowes with us. Outward afflictions are a warre, turbulent affections a worse warre:
Whithersoever we remove, we carry our sorrows with us. Outward afflictions Are a war, turbulent affections a Worse war:
av pns12 vvb, pns12 vvb po12 n2 p-acp pno12. j n2 vbr dt n1, j n2 dt jc n1:
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733
both against us, but this later is within us. He needs no other misery, that is troubled within himselfe.
both against us, but this later is within us. He needs no other misery, that is troubled within himself.
d p-acp pno12, cc-acp d jc vbz p-acp pno12. pns31 vvz dx j-jn n1, cst vbz vvn p-acp px31.
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84
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734
Aske not the anger of heaven, nor the trouble of earth, nor the dangers of the sea,
Ask not the anger of heaven, nor the trouble of earth, nor the dangers of the sea,
vvb xx dt n1 pp-f n1, ccx dt n1 pp-f n1, ccx dt n2 pp-f dt n1,
(4) sermon (DIV1)
84
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735
nor the malice of hell, against him whom the anguish of his own thoughts have beaten down.
nor the malice of hell, against him whom the anguish of his own thoughts have beaten down.
ccx dt n1 pp-f n1, p-acp pno31 ro-crq dt n1 pp-f po31 d n2 vhb vvn a-acp.
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736
He wil say to all other miserable complainers, you are happy.
He will say to all other miserable complainers, you Are happy.
pns31 vmb vvi p-acp d j-jn j n2, pn22 vbr j.
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737
Outward things may go crosse with us, and yet the peace of the soul remaine sound:
Outward things may go cross with us, and yet the peace of the soul remain found:
j n2 vmb vvi n1 p-acp pno12, cc av dt n1 pp-f dt n1 vvb n1:
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738
but a wounded spirit who can beare? who can cure? As mans heart is the first that lives,
but a wounded Spirit who can bear? who can cure? As men heart is the First that lives,
cc-acp dt j-vvn n1 r-crq vmb vvi? r-crq vmb vvi? p-acp ng1 n1 vbz dt ord cst vvz,
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739
and the last that die s: so it is the first that Satan assaults, and the last that he gives over.
and the last that die s: so it is the First that Satan assaults, and the last that he gives over.
cc dt ord cst vvb pno12: av pn31 vbz dt ord cst np1 vvz, cc dt ord cst pns31 vvz a-acp.
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Yea, were there never a divel, the heart hath an ill spirit of its own to vex it.
Yea, were there never a Devil, the heart hath an ill Spirit of its own to vex it.
uh, vbdr a-acp av dt n1, dt n1 vhz dt j-jn n1 pp-f po31 d pc-acp vvi pn31.
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84
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741
As some Boroughs of this Land plead a priviledge, that they can hang and draw within themselves:
As Some Boroughs of this Land plead a privilege, that they can hang and draw within themselves:
p-acp d n2 pp-f d n1 vvi dt n1, cst pns32 vmb vvi cc vvi p-acp px32:
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742
Mans heart is such a corporation; it can execute it self within it self, without any forrain Judge or executioner.
men heart is such a corporation; it can execute it self within it self, without any foreign Judge or executioner.
n2 n1 vbz d dt n1; pn31 vmb vvi pn31 n1 p-acp pn31 n1, p-acp d j n1 cc n1.
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743
If wee look no further then among the multitude of our thoughts;
If we look no further then among the multitude of our thoughts;
cs pns12 vvb av-dx av-jc cs p-acp dt n1 pp-f po12 n2;
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744
might we not make a shift to think our selves to hell? If we had neither hands,
might we not make a shift to think our selves to hell? If we had neither hands,
vmd pns12 xx vvi dt n1 pc-acp vvi po12 n2 p-acp n1? cs pns12 vhd dx n2,
(4) sermon (DIV1)
84
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745
nor eyes, nor feet, would not our hearts find the way thither!
nor eyes, nor feet, would not our hearts find the Way thither!
ccx n2, ccx n2, vmd xx po12 n2 vvi dt n1 av!
(4) sermon (DIV1)
84
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746
Within me. The proper seat and lodging of these troublesome inmates, the thoughts of sorrow, is the heart:Within me. The proper seat and lodging of these troublesome inmates, the thoughts of sorrow, is the heart:
p-acp pno11. dt j n1 cc n1 pp-f d j n2, dt n2 pp-f n1, vbz dt n1:
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747
whithersoever they wander, there they center.
whithersoever they wander, there they centre.
av pns32 vvb, a-acp pns32 n1.
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85
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748
Vagabonds taken roguing out of their own precincts, are sent with a pasport to the Town where they were borne ▪ there they must be kept.
Vagabonds taken roguing out of their own precincts, Are sent with a passport to the Town where they were born ▪ there they must be kept.
n2 vvn vvg av pp-f po32 d n2, vbr vvn p-acp dt n1 p-acp dt n1 c-crq pns32 vbdr vvn ▪ a-acp pns32 vmb vbi vvn.
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85
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749
Extravagant thoughts may rove up and down, but back again they must to the heart: the house that hatched them, must harbour them, must answer for them.
Extravagant thoughts may rove up and down, but back again they must to the heart: the house that hatched them, must harbour them, must answer for them.
j n2 vmb vvi a-acp cc a-acp, cc-acp av av pns32 vmb p-acp dt n1: dt n1 cst vvd pno32, vmb vvi pno32, vmb vvi p-acp pno32.
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85
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750
As all faculties of sense have their severall seats:
As all faculties of sense have their several seats:
p-acp d n2 pp-f n1 vhb po32 j n2:
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751
seeing is confined to the the eyes, hearing to the ears, feeling to the flesh and sinews:seeing is confined to the the eyes, hearing to the ears, feeling to the Flesh and sinews:
vvg vbz vvn p-acp dt dt n2, vvg p-acp dt n2, vvg p-acp dt n1 cc n2:
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752
so these perturbations are limited to the heart. The locall seat of the sensitive apprehension is the braine;
so these perturbations Are limited to the heart. The local seat of the sensitive apprehension is the brain;
av d n2 vbr vvn p-acp dt n1. dt j n1 pp-f dt j n1 vbz dt n1;
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753
of the sensitive affection, the heart. In the former is softnesse and moisture, fit to receive intelligible formes:
of the sensitive affection, the heart. In the former is softness and moisture, fit to receive intelligible forms:
pp-f dt j n1, dt n1. p-acp dt j vbz n1 cc n1, j pc-acp vvi j n2:
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85
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754
in the other are fiery spirits, fittest for passionate and affectionate thoughts. My spirit is overwhelmed, and my heart within me is disolate:
in the other Are fiery spirits, Fittest for passionate and affectionate thoughts. My Spirit is overwhelmed, and my heart within me is disolate:
p-acp dt j-jn vbr j n2, js p-acp j cc j n2. po11 n1 vbz vvn, cc po11 n1 p-acp pno11 vbz j:
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755
In such a distresse, let sense informe reason, reason speak to will, will to conscience, conscience to faith, faith to Christ, and Christ to his Father;
In such a distress, let sense inform reason, reason speak to will, will to conscience, conscience to faith, faith to christ, and christ to his Father;
p-acp d dt n1, vvb n1 vvb n1, n1 vvb p-acp n1, vmb p-acp n1, n1 p-acp n1, uh-n p-acp np1, cc np1 p-acp po31 n1;
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85
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756
and they will both send the holy Ghost to comfort us.
and they will both send the holy Ghost to Comfort us.
cc pns32 vmb av-d vvi dt j n1 pc-acp vvi pno12.
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757
If there bee a fire in the heart of a City, all the suburbs will come in to quench it.
If there be a fire in the heart of a city, all the suburbs will come in to quench it.
cs pc-acp vbi dt n1 p-acp dt n1 pp-f dt n1, d dt n2 vmb vvi p-acp pc-acp vvi pn31.
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758
This fire may burne within, but it will breake out.
This fire may burn within, but it will break out.
d n1 vmb vvi a-acp, cc-acp pn31 vmb vvi av.
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759
It is as easie to stifle thunder in the cloud, or fire in powder, as sorrow in the heart.
It is as easy to stifle thunder in the cloud, or fire in powder, as sorrow in the heart.
pn31 vbz a-acp j pc-acp vvi n1 p-acp dt n1, cc n1 p-acp n1, c-acp n1 p-acp dt n1.
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85
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760
It will have eruption, either by the voice in cryes, or by the eyes in tears,
It will have eruption, either by the voice in cries, or by the eyes in tears,
pn31 vmb vhi n1, av-d p-acp dt n1 p-acp n2, cc p-acp dt n2 p-acp n2,
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761
or by the speaking silence of the look in a dejected heavinesse. The seat of sorrow is the soule;
or by the speaking silence of the look in a dejected heaviness. The seat of sorrow is the soul;
cc p-acp dt j-vvg n1 pp-f dt n1 p-acp dt j-vvn n1. dt n1 pp-f n1 vbz dt n1;
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762
but it will overflow the boundaries.
but it will overflow the boundaries.
cc-acp pn31 vmb vvi dt n2.
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85
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763
Why art thou cast downe, O my soule? None aske their eyes why they weep,Why art thou cast down, Oh my soul? None ask their eyes why they weep,
q-crq vb2r pns21 vvn a-acp, uh po11 n1? np1 vvi po32 n2 c-crq pns32 vvb,
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85
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or their voices why they lament, or their hands why they wring themselves:
or their voices why they lament, or their hands why they wring themselves:
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but Anima, quare tam tristis? O my soul, why art thou disquieted within me?
but Anima, quare tam tristis? O my soul, why art thou disquieted within me?
cc-acp fw-la, fw-la fw-la fw-la? sy po11 n1, q-crq vb2r pns21 vvn p-acp pno11?
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We see now the full advancement of the misery;
We see now the full advancement of the misery;
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The thoughts of sorrow, an Army of those thoughts, the combination of that army, the terror of that combination:
The thoughts of sorrow, an Army of those thoughts, the combination of that army, the terror of that combination:
dt n2 pp-f n1, dt n1 pp-f d n2, dt n1 pp-f d n1, dt n1 pp-f d n1:
(4) sermon (DIV1)
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how miserably must the Country suffer where these rebels march? who can tell the taking of that heart, which feels this combustion within it selfe? These be our enemies, where are our friends? The day is like to be fatally disastrous,
how miserably must the Country suffer where these rebels march? who can tell the taking of that heart, which feels this combustion within it self? These be our enemies, where Are our Friends? The day is like to be fatally disastrous,
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if we have no defensive forces. Yes, the Lord shall fight for us, and we will hold our peace:
if we have no defensive forces. Yes, the Lord shall fight for us, and we will hold our peace:
cs pns12 vhb dx j n2. uh, dt n1 vmb vvi p-acp pno12, cc pns12 vmb vvi po12 n1:
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as Moses comforted Israel when the choice was hard;
as Moses comforted Israel when the choice was hard;
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(4) sermon (DIV1)
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whether to trust the fury of the sea before them, or of the Egyptians behind them;
whither to trust the fury of the sea before them, or of the egyptians behind them;
cs pc-acp vvi dt n1 pp-f dt n1 p-acp pno32, cc pp-f dt njp2 p-acp pno32;
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86
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Fear not, stand still, and see the salvation of the Lord; Thy comforts delight my soul. fear not, stand still, and see the salvation of the Lord; Thy comforts delight my soul.
vvb xx, vvb av, cc vvi dt n1 pp-f dt n1; po21 n2 vvb po11 n1.
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773
Now are the white ensignes of mercy displayed against these bloody streamers:
Now Are the white ensigns of mercy displayed against these bloody streamers:
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774
never to a handfull of men almost famished in a fort, did the tidings of fresh aid to raise the siege, arrive more welcome.
never to a handful of men almost famished in a fort, did the tidings of fresh aid to raise the siege, arrive more welcome.
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Lord, if thou hadst been here, my brother had not dyed. Lord, if thou Hadst been Here, my brother had not died.
n1, cs pns21 vhd2 vbn av, po11 n1 vhd xx vvn.
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Though this multitude of oppressours overlay my heart, yet Lord, if thou comest, my soul shall not perish.
Though this multitude of Oppressors's overlay my heart, yet Lord, if thou Comest, my soul shall not perish.
cs d n1 pp-f ng2 vvi po11 n1, av n1, cs pns21 vv2, po11 n1 vmb xx vvi.
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777
Let your patience sit out the successe of the battell; and though I wish you not such conflicts;
Let your patience fit out the success of the battle; and though I wish you not such conflicts;
vvb po22 n1 vvb av dt n1 pp-f dt n1; cc cs pns11 vvb pn22 xx d n2;
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yet if they do come, may you never fail of such comforts. Thy comforts delight my soul.
yet if they do come, may you never fail of such comforts. Thy comforts delight my soul.
av cs pns32 vdb vvi, vmb pn22 av-x vvi pp-f d n2. po21 n2 vvb po11 n1.
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1. Quanta, They are no lesse then comforts: not presumptions, nor promises, nor meer hopes, but solid and sensible comforts. God made comfort on purpose for sorrow:
1. Quanta, They Are no less then comforts: not presumptions, nor promises, nor mere hope's, but solid and sensible comforts. God made Comfort on purpose for sorrow:
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as mercy would want a subject to exercise upon, but for misery.
as mercy would want a Subject to exercise upon, but for misery.
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The blessed Angels are not said to bee comforted (as we use the word) because they never knew what heavinesse meant:
The blessed Angels Are not said to be comforted (as we use the word) Because they never knew what heaviness meant:
dt j-vvn n2 vbr xx vvn pc-acp vbi vvn (c-acp pns12 vvb dt n1) c-acp pns32 av-x vvd r-crq n1 vvd:
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782
they are conserved, they are confirmed, not (properly) comforted. There may be joy without any antecedent sorrow;
they Are conserved, they Are confirmed, not (properly) comforted. There may be joy without any antecedent sorrow;
pns32 vbr vvn, pns32 vbr vvn, xx (av-j) vvn. a-acp vmb vbi n1 p-acp d n1 n1;
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as the Angelicall spirits ever were, and ever shall be filled with unspeakable joy. But comfort is the proper physick for trouble;
as the Angelical spirits ever were, and ever shall be filled with unspeakable joy. But Comfort is the proper physic for trouble;
c-acp dt j n2 av vbdr, cc av vmb vbi vvn p-acp j n1. p-acp vvb vbz dt j n1 p-acp n1;
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this happy nature was not ordained but for sorrow.
this happy nature was not ordained but for sorrow.
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There be some that ducunt in bonis dies suos, that have their wayes strawed with roses and violets;
There be Some that ducunt in bonis dies suos, that have their ways strawed with roses and violets;
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who move onely the paces of pleasure:
who move only the paces of pleasure:
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these have no need of Comfort. What Physician ministers cordialls to the strong and healthfull constitution? It is the broad throughfare of the world, which the Divell is so studious to smooth, that he leaves not a pebble in the way to offend them:
these have no need of Comfort. What physician Ministers cordials to the strong and healthful constitution? It is the broad thoroughfare of the world, which the devil is so studious to smooth, that he leaves not a pebble in the Way to offend them:
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as if he were that tutelar Angel, who hath a charge to look to them, that they dash not their foot against a stone.
as if he were that tutelar Angel, who hath a charge to look to them, that they dash not their foot against a stone.
c-acp cs pns31 vbdr d j n1, r-crq vhz dt n1 pc-acp vvi p-acp pno32, cst pns32 vvb xx po32 n1 p-acp dt n1.
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789
If they sigh, he sings to them: if they sleep, he sits by them;
If they sighs, he sings to them: if they sleep, he sits by them;
cs pns32 vvb, pns31 vvz p-acp pno32: cs pns32 vvb, pns31 vvz p-acp pno32;
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whispering to all troubles, (as the the Spouse to the daughters of Jerusalem) I charge you, O ye transgressions of his heart, waken him not till he please:
whispering to all Troubles, (as the the Spouse to the daughters of Jerusalem) I charge you, Oh you transgressions of his heart, waken him not till he please:
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791
Let there be no noise of fear, no alarme of repentance, no susurration of conscience to molest him:
Let there be no noise of Fear, no alarm of Repentance, no susurration of conscience to molest him:
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peace, peace, lie down in peace, with thy warme sinnes cleaving to thy bosome. The Prophet gives you their character;
peace, peace, lie down in peace, with thy warm Sins cleaving to thy bosom. The Prophet gives you their character;
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793
They lie upon beds of ivory, and eat the lambs out of the flock, and calves out of the stall; they chant to the sound of viols, and daunce to Instruments, and drinke wine in bowls; They lie upon Beds of ivory, and eat the Lambs out of the flock, and calves out of the stall; they chant to the found of viols, and dance to Instruments, and drink wine in bowls;
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what should these men do with comforts? Joy, and nothing else but the voice of joy resounds in their habitations.
what should these men do with comforts? Joy, and nothing Else but the voice of joy resounds in their habitations.
r-crq vmd d n2 vdb p-acp n2? n1, cc pix av cc-acp dt n1 pp-f n1 vvz p-acp po32 n2.
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It is poor afflicted Joseph, not they, that needs comfort. Consolation then is made for sorrow;
It is poor afflicted Joseph, not they, that needs Comfort. Consolation then is made for sorrow;
pn31 vbz j j-vvn np1, xx pns32, cst av n1. n1 av vbz vvn p-acp n1;
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and not for every sorrow neither. Some is produced by no other cause but temporall losses, paines or injuries:
and not for every sorrow neither. some is produced by no other cause but temporal losses, pains or injuries:
cc xx p-acp d n1 av-dx. d vbz vvn p-acp dx j-jn n1 p-acp j n2, n2 cc n2:
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so Esau may mourn long enough without recovery of his Fathers blessing. Worldly sorrow bringeth death, not delight to the soul.
so Esau may mourn long enough without recovery of his Father's blessing. Worldly sorrow brings death, not delight to the soul.
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Many weep, as Rachel did in Ramah, for her children, because they were not: but they neither are, nor ever will be comforted.
Many weep, as Rachel did in Ramah, for her children, Because they were not: but they neither Are, nor ever will be comforted.
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799
There are tears that got sinfull Esau nothing, and there be tears that got sinfull Mary salvation.
There Are tears that god sinful Esau nothing, and there be tears that god sinful Marry salvation.
pc-acp vbr n2 cst vvd j np1 pix, cc pc-acp vbi n2 cst vvd j vvi n1.
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800
If the sorrow that swells our bosome with sighes, and is ready to burst our hearts, be spent upon our sins, it shall be sure of comforts. Are we full of griefe within,
If the sorrow that Swells our bosom with sighs, and is ready to burst our hearts, be spent upon our Sins, it shall be sure of comforts. are we full of grief within,
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88
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801
and find no vent but by the groanes and tears of repentance? God may let us bleed for a while, till we be throughly humbled:
and find no vent but by the groans and tears of Repentance? God may let us bleed for a while, till we be thoroughly humbled:
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802
but then, like the woman, the pangs of whose travell be over, the sonne of joy shall be borne in our souls,
but then, like the woman, the pangs of whose travel be over, the son of joy shall be born in our Souls,
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803
even that son which the blessed Virgin bore from her womb; Filius dilectionis, Filius delectationis, Jesus Christ.
even that son which the blessed Virgae boar from her womb; Filius dilectionis, Filius delectationis, jesus christ.
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804
2. Quota, there is a plurality of them;
2. Quota, there is a plurality of them;
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805
many Comforts. What should encounter with sorrow, but comfort? Comfort therefore it is for the nature.
many Comforts. What should encounter with sorrow, but Comfort? Comfort Therefore it is for the nature.
d n2. q-crq vmd vvi p-acp n1, cc-acp vvi? n1 av pn31 vbz p-acp dt n1.
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806
What should oppose a multitude, but a multitude? Many comforts therefore they are for their number.
What should oppose a multitude, but a multitude? Many comforts Therefore they Are for their number.
q-crq vmd vvi dt n1, p-acp dt n1? d vvz av pns32 vbr p-acp po32 n1.
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89
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807
Are we troubled with the wants and miseries of this life? we have a comfort for that: The Lord is my portion:
are we troubled with the Wants and misery's of this life? we have a Comfort for that: The Lord is my portion:
vbr pns12 vvn p-acp dt n2 cc n2 pp-f d n1? pns12 vhb dt n1 p-acp d: dt n1 vbz po11 n1:
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808
He is my shepherd, I shall lack nothing. He is my shepherd, I shall lack nothing.
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809
Do we sinke under the burden of our transgressions? we have a comfort for that:
Do we sink under the burden of our transgressions? we have a Comfort for that:
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810
Mary Magdalen heard it, to quiet all her stormes; Thy sinnes are forgiven thee. Are we haunted with temptations, hurried with persecutions? we have a comfort for this;Marry Magdalen herd it, to quiet all her storms; Thy Sins Are forgiven thee. are we haunted with temptations, hurried with persecutions? we have a Comfort for this;
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I will be with thee in trouble, saith the Lord. Let your Christian experience supply here my defects of remonstance:I will be with thee in trouble, Says the Lord. Let your Christian experience supply Here my defects of remonstrance:
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812
I will summe up these comforts in a word:
I will sum up these comforts in a word:
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813
The Lord is gracious, and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evill. The Lord is gracious, and merciful, slow to anger, and of great kindness, and Repenteth him of the evil.
dt n1 vbz j, cc j, j pc-acp vvi, cc pp-f j n1, cc vvz pno31 pp-f dt j-jn.
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814
We read of certain Fair havens neere Candie: here be five fountains of comfort, like those faire havens; We read of certain Fair havens near Candie: Here be five fountains of Comfort, like those fair havens;
pns12 vvb pp-f j j n2 av-j np1: av vbi crd n2 pp-f n1, vvb d j n2;
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815
as welcome for harbour and rode of a sea-beaten conscience, as ever the bosome of mother was to the tender Infant.
as welcome for harbour and road of a sea-beaten conscience, as ever the bosom of mother was to the tender Infant.
c-acp j-jn c-acp n1 cc n1 pp-f dt j n1, c-acp av dt n1 pp-f n1 vbds p-acp dt j n1.
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816
Drink at the first fountain, The Lord is gracious, free in his favours: if your thirst be not satisfied, go to the second;
Drink At the First fountain, The Lord is gracious, free in his favours: if your thirst be not satisfied, go to the second;
vvb p-acp dt ord n1, dt n1 vbz j, j p-acp po31 n2: cs po22 n1 vbb xx vvn, vvb p-acp dt ord;
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817
He is mercifull, he hath bowels of commiseration: if not yet, presse to the next; He is slow to anger, hard to conceive it, not willing to retaine it:
He is merciful, he hath bowels of commiseration: if not yet, press to the next; He is slow to anger, hard to conceive it, not willing to retain it:
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818
wish we more? Hee is of great kindnesse, in the number and measure of his blessings:
wish we more? He is of great kindness, in the number and measure of his blessings:
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There is yet another well of comfort behind; Repenting him of the evill:
There is yet Another well of Comfort behind; Repenting him of the evil:
pc-acp vbz av j-jn av pp-f vvb a-acp; vvg pno31 pp-f dt j-jn:
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820
full often doth he turne aside his blowes, and is easily intreated to have the rod pull'd out of his hands.
full often does he turn aside his blows, and is Easily entreated to have the rod pulled out of his hands.
j av vdz pns31 vvi av po31 n2, cc vbz av-j vvn pc-acp vhi dt n1 vvd av pp-f po31 n2.
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821
David, to encounter with the Gyant, took five smooth stones out of the brooke: here is the brooke, and these the five smooth stones: David, to encounter with the Giant, took five smooth stones out of the brook: Here is the brook, and these the five smooth stones:
np1, pc-acp vvi p-acp dt n1, vvd crd j n2 av pp-f dt n1: av vbz dt n1, cc d dt crd j n2:
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let them not lie in the channel unused, but put them in your vessels, bear them in your hearts:
let them not lie in the channel unused, but put them in your vessels, bear them in your hearts:
vvb pno32 xx vvi p-acp dt n1 j, cc-acp vvd pno32 p-acp po22 n2, vvb pno32 p-acp po22 n2:
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whensoever you are defied and assaulted by that monstrous Philistim, Satan; one of these comforts, like Davids stone, shall sink into his forehead, and confound him.
whensoever you Are defied and assaulted by that monstrous Philistim, Satan; one of these comforts, like Davids stone, shall sink into his forehead, and confound him.
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824
How happily do these comforts meet with those sorrowes! we are troubled with the sense of our sins, and of Gods Judgment upon them:
How happily do these comforts meet with those sorrows! we Are troubled with the sense of our Sins, and of God's Judgement upon them:
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how should his Justice acquit us? yet there is comfort; the Lord is gracious, and cannot deny himself.
how should his justice acquit us? yet there is Comfort; the Lord is gracious, and cannot deny himself.
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But we are unworthy of this grace, because wee have turned it into wantonnesse: yet there is comfort: he is mercifull, and sheweth most pity where is most need.
But we Are unworthy of this grace, Because we have turned it into wantonness: yet there is Comfort: he is merciful, and shows most pity where is most need.
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827
But we have multiplied offences, and continued in our sins to our gray hairs: yet there is comfort: He is slow to anger, evermore blessed for his long sufferance.
But we have multiplied offences, and continued in our Sins to our grey hairs: yet there is Comfort: He is slow to anger, evermore blessed for his long sufferance.
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828
But our iniquities be not of an ordinary quality, they are hainous and intolerable:
But our iniquities be not of an ordinary quality, they Are heinous and intolerable:
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yet there is comfort, for he is of great kindnesse; our wickednesse cannot be so great as his kindnesse: of that there is no comprehension.
yet there is Comfort, for he is of great kindness; our wickedness cannot be so great as his kindness: of that there is no comprehension.
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But we are out of his favour, because he hath smitten us, our bodies with sore diseases, our souls with agonies, our families with privations:
But we Are out of his favour, Because he hath smitten us, our bodies with soar diseases, our Souls with agonies, our families with privations:
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yet their is comfort, he will repent of the evil.
yet their is Comfort, he will Repent of the evil.
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In the hour of death, when the senses are past working, the understanding asleep, the body in a cold and benummed sweat, these comforts never leave us, Return unto thy rest, O my soul.
In the hour of death, when the Senses Are passed working, the understanding asleep, the body in a cold and benumbed sweat, these comforts never leave us, Return unto thy rest, Oh my soul.
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Our comforts vie number with our sorrowes, and win the game. The mercies of God pass'd over in a grosse summe, breed no admiration; Our comforts vie number with our sorrows, and win the game. The Mercies of God passed over in a gross sum, breed no admiration;
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but cast up the particulars, and then Arithmetick is too dull an art to number them.
but cast up the particulars, and then Arithmetic is too dull an art to number them.
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As many dusts as a mans hand can hold, is but his handfull of so many dusts:
As many dusts as a men hand can hold, is but his handful of so many dusts:
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but tell them one by one, and they exceed all numeration. It was but a crowne which King Solomon wore:
but tell them one by one, and they exceed all numeration. It was but a crown which King Solomon wore:
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but weigh the gold, tell the precious stones, value the richnesse of it; what was it then? Jerusalem was but a city:
but weigh the gold, tell the precious stones, valve the richness of it; what was it then? Jerusalem was but a City:
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but goe round about it, marke the towers, tell the bulwarks, observe the magnificent buildings:
but go round about it, mark the towers, tell the bulwarks, observe the magnificent buildings:
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so consider the infinite variety of these comforts! Come, and I will tell you what God hath done for my soul: I never felt that sorrow,
so Consider the infinite variety of these comforts! Come, and I will tell you what God hath done for my soul: I never felt that sorrow,
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for which hee gave me not a soveraign comfort. Sennacherib invaded Israel with a mighty host;
for which he gave me not a sovereign Comfort. Sennacherib invaded Israel with a mighty host;
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yet the undaunted courage of Hezekiah found more with him, then could be against him:
yet the undaunted courage of Hezekiah found more with him, then could be against him:
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and Sennacherib found it so too, to his cost, when he lost almost two hundred thousand of his army in one night.
and Sennacherib found it so too, to his cost, when he lost almost two hundred thousand of his army in one night.
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The Prophets servant rising early in the morning, sees the City besieged with a fearfull host of foot, horse, chariots:
The prophets servant rising early in the morning, sees the city besieged with a fearful host of foot, horse, chariots:
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his eyes could meet with nothing but woods of pikes, walls of harnesse, and lustre of metalls,
his eyes could meet with nothing but woods of pikes, walls of harness, and lustre of metals,
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and hee runs in with this affrighting newes to his Master, Alas, what shall wee doe? Quiet Elisha sits in his chamber as secure,
and he runs in with this affrighting news to his Master, Alas, what shall we do? Quiet Elisha sits in his chamber as secure,
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as if all these had been the guard of Israel, sent for his safe protection; Fear not. This was an hard precept:
as if all these had been the guard of Israel, sent for his safe protection; fear not. This was an hard precept:
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as well might he have bidden him not to see what he saw, as not to fear seeing so dreadfull a spectacle.
as well might he have bidden him not to see what he saw, as not to Fear seeing so dreadful a spectacle.
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But the taske is easie, if the next words find beleefe; They that be with us, are more then they that be with them.
But the task is easy, if the next words find belief; They that be with us, Are more then they that be with them.
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If the eyes of our faith be as open as those of our sense, to see Angels as well as Syrians, to perceive comforts as well as sorrowes, we cannot be appalled with the most unequall number of enemies.
If the eyes of our faith be as open as those of our sense, to see Angels as well as Syrians, to perceive comforts as well as sorrows, we cannot be appalled with the most unequal number of enemies.
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Many, O Lord, are thy wonderfull works which thou hast done for us, they cannot be reckoned. Many, Oh Lord, Are thy wonderful works which thou hast done for us, they cannot be reckoned.
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O God, what is man, that then art so mindfull of him? Yea, O man, what is God; O God, what is man, that then art so mindful of him? Yea, Oh man, what is God;
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that thou art so unmindfull of him? All the workes of God are excellent, and ought to bee had in remembrance:
that thou art so unmindful of him? All the works of God Are excellent, and ought to be had in remembrance:
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alas, that wee should ever forget any of these workes, that are of mercy and comfort which hee hath done for our souls:
alas, that we should ever forget any of these works, that Are of mercy and Comfort which he hath done for our Souls:
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For he alone hath done them: that is the next point. 3. Cujus, whose they are; Thy comforts.
For he alone hath done them: that is the next point. 3. Cujus, whose they Are; Thy comforts.
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Troubles may be of our own begetting:
Troubles may be of our own begetting:
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but true comforts come onely from that infinite fountain, the God of consolation; for so he hath stiled himself.
but true comforts come only from that infinite fountain, the God of consolation; for so he hath styled himself.
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The eagle at her highest flight will not lose the sight of her young ones: if she perceive any danger approaching, down she comes amain to their defence.
The Eagl At her highest flight will not loose the sighed of her young ones: if she perceive any danger approaching, down she comes amain to their defence.
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Christ is indeed ascended up on high; yet he hath a favourable eye to his servants below:
christ is indeed ascended up on high; yet he hath a favourable eye to his Servants below:
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no Saul can breath out threataings against them, without a Quid me perfequeris? Nec timeas hostem fortem, qui Ducem habes fortiorem:
no Saul can breath out threataings against them, without a Quid me perfequeris? Nec timeas hostem fortem, qui Ducem habes fortiorem:
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Let God arise, and let his enemies be scattered: There is none that fighteth for us, but only thou O God.Let God arise, and let his enemies be scattered: There is none that fights for us, but only thou Oh God.
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Cujusquam est rem publicam movere, Dei solius quietare. Our owne hearts can distract themselves, there is nothing to settle them, Cujusquam est remembering publicam movere, Dei Solius quietare. Our own hearts can distract themselves, there is nothing to settle them,
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but what the God of peace puts in.
but what the God of peace puts in.
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Who can reconcile a man fallen out with himself? yea, fallen from himself? None but the God of comfort:
Who can reconcile a man fallen out with himself? yea, fallen from himself? None but the God of Comfort:
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who when the earth was void, without form, darknesse on the face of the deep;
who when the earth was void, without from, darkness on the face of the deep;
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day and night, land & water undistinguished, could reduce all this mishapen chaos of the world to form and order:
day and night, land & water undistinguished, could reduce all this Misshapen chaos of the world to from and order:
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when father, mother, brethren, kinred, friends, neghbours, and a mans own heart forsakes him, then God takes him up.
when father, mother, brothers, kindred, Friends, neighbours, and a men own heart forsakes him, then God Takes him up.
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The structure of Jericho was not more pleasant, then the waters were unwholsome, and thereby the soile corrupt:
The structure of Jericho was not more pleasant, then the waters were unwholesome, and thereby the soil corrupt:
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Elisha cures them with a cruse-full of salt: Our hearts are ful of thoughts, but they be noxious:Elisha cures them with a Crusefull of salt: Our hearts Are full of thoughts, but they be noxious:
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yet if God throw into those fountains a handfull of saving grace, we shall bee whole.
yet if God throw into those fountains a handful of Saving grace, we shall be Whole.
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Our sorrowes too often would break our hearts, but (O God) for thy comforts:
Our sorrows too often would break our hearts, but (Oh God) for thy comforts:
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it is thou onely that canst make these weake vessels hold such scalding liquours, and not burst.
it is thou only that Canst make these weak vessels hold such scalding Liquors, and not burst.
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There is combustion of these thoughts within us, til God part the fray, and pacifie the tumult:
There is combustion of these thoughts within us, till God part the fray, and pacify the tumult:
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as when scholers are loud in brawls, the very sight of their master husheth them. When my heart, like the sea in a storm, is troubled;
as when Scholars Are loud in brawls, the very sighed of their master husheth them. When my heart, like the sea in a storm, is troubled;
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the winds raging, the waves roring; Thy comforts, like Christs command, turns all into a calme.
the winds raging, the waves roaring; Thy comforts, like Christ command, turns all into a Cam.
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I thought on thee in the night season, and received comfort. In the night, the region of fear:I Thought on thee in the night season, and received Comfort. In the night, the region of Fear:
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in darknesse, the opportunity of despaire: in solitarinesse, the full advantage of sorrow: upon an unsleeping bed, the field of troublous thoughts:
in darkness, the opportunity of despair: in solitariness, the full advantage of sorrow: upon an unsleeping Bed, the field of troublous thoughts:
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yet I did but think on thee, and before I came to meditate, to pray, to send up my soul unto thee, in that first thought I received comfort. O how short do all worldly things come of this sufficiency? If the heart bee wounded with sorrow, in vain is all the Chirurgery of nature.
yet I did but think on thee, and before I Come to meditate, to pray, to send up my soul unto thee, in that First Thought I received Comfort. Oh how short do all worldly things come of this sufficiency? If the heart be wounded with sorrow, in vain is all the Chirurgery of nature.
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Gold is no restorative, riches no cordial, yea they may be a corrosive: wee say to wine, thy spirits are dull; to laughter, thou art mad:
Gold is no restorative, riches no cordial, yea they may be a corrosive: we say to wine, thy spirits Are dull; to laughter, thou art mad:
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musick grates the ear, and physick loathes the palate: company is tedious, and solitude dangerous:
music grates the ear, and physic Loathes the palate: company is tedious, and solitude dangerous:
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alas, what hope can there be, till the God of comfort comes? Sauls evil spirit will not leave him, til he be dispossessed by Davids harpe:
alas, what hope can there be, till the God of Comfort comes? Saul's evil Spirit will not leave him, till he be dispossessed by Davids harp:
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wee finde as much ease, when wee rest our hearts upon temporall things, as hee that laid him downe to rest upon the cold earth, with a pitcher under his head:
we find as much ease, when we rest our hearts upon temporal things, as he that laid him down to rest upon the cold earth, with a pitcher under his head:
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and finding the pillow too hard, he rose and stopped it with feathers, thinking that then it would be wondrous easie.
and finding the pillow too hard, he rose and stopped it with Feathers, thinking that then it would be wondrous easy.
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So be all temporary things to the soul, even when they are filled with the choicest mirth, nothing but vanity and vexation of spirit:
So be all temporary things to the soul, even when they Are filled with the Choicest mirth, nothing but vanity and vexation of Spirit:
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not only vanity in their entertainment, but vexation in their farewell. Yet, O Lord, Thy comforts
not only vanity in their entertainment, but vexation in their farewell. Yet, Oh Lord, Thy comforts
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4. Delight the soul; which is the last circumstance, the effect of all. All Gods warre is for peace: Pacem habet voluntas, bellum necessitas.
4. Delight the soul; which is the last circumstance, the Effect of all. All God's war is for peace: Pacem habet Voluntas, bellum Necessity.
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Wee should never have felt such a conflict, if God had not intended us such a conquest. Sin disquiets the heart;
we should never have felt such a conflict, if God had not intended us such a conquest. since disquiets the heart;
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yet through his grace, this disquiet breeds repentance, repentance procureth forgiveness, forgivenesse restoreth peace, and peace delights the soul. The sharpenesse of the trouble advanceth the sweetnesse of the joy:
yet through his grace, this disquiet breeds Repentance, Repentance procureth forgiveness, forgiveness restoreth peace, and peace delights the soul. The sharpness of the trouble Advanceth the sweetness of the joy:
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as Christs sufferings abound, so his comforts superabound. Every penitent tear that falls from the eye, springs up a flower of comfort.
as Christ sufferings abound, so his comforts superabound. Every penitent tear that falls from the eye, springs up a flower of Comfort.
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Look how full the vessells were of water, so full doth our Saviour render them of wine.
Look how full the vessels were of water, so full does our Saviour render them of wine.
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In hell are all sorrowes without any comforts: in heaven are all comforts, without any sorrowes:
In hell Are all sorrows without any comforts: in heaven Are all comforts, without any sorrows:
p-acp n1 vbr d n2 p-acp d n2: p-acp n1 vbr d n2, p-acp d n2:
(4) sermon (DIV1)
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Image 22
891
on earth, good and bad, sweet and sowre, miseries and mercies, sorrowes and comforts are blended together.
on earth, good and bad, sweet and sour, misery's and Mercies, sorrows and comforts Are blended together.
p-acp n1, j cc j, j cc j, n2 cc n2, n2 cc n2 vbr vvn av.
(4) sermon (DIV1)
94
Image 22
892
If here were nothing but sorrows, earth would be thought hell; if nothing but comforts, it would bee thought heaven.
If Here were nothing but sorrows, earth would be Thought hell; if nothing but comforts, it would be Thought heaven.
cs av vbdr pix cc-acp n2, n1 vmd vbi vvn n1; cs pix cc-acp n2, pn31 vmd vbi vvn n1.
(4) sermon (DIV1)
94
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893
But that we may know it to be, as indeed it is, neither heaven nor hell,
But that we may know it to be, as indeed it is, neither heaven nor hell,
p-acp cst pns12 vmb vvi pn31 pc-acp vbi, c-acp av pn31 vbz, dx n1 ccx n1,
(4) sermon (DIV1)
94
Image 22
894
but between both, and the way to either; we have a vicissitude of troubles and delights.
but between both, and the Way to either; we have a vicissitude of Troubles and delights.
cc-acp p-acp d, cc dt n1 p-acp d; pns12 vhb dt n1 pp-f n2 cc n2.
(4) sermon (DIV1)
94
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895
That as of old they painted King Solomon; because learned men were divided in their opinions of him;
That as of old they painted King Solomon; Because learned men were divided in their opinions of him;
cst c-acp pp-f n1 pns32 vvd n1 np1; p-acp j n2 vbdr vvn p-acp po32 n2 pp-f pno31;
(4) sermon (DIV1)
94
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896
some casting him to hell, others advancing him to heaven: therefore a third moderate sort painted him halfe in heaven, and halfe in hell:
Some casting him to hell, Others advancing him to heaven: Therefore a third moderate sort painted him half in heaven, and half in hell:
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(4) sermon (DIV1)
94
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897
so the Christian, in regard of his sorrowes, seems halfe confounded; and in respect of his comforts, halfe saved.
so the Christian, in regard of his sorrows, seems half confounded; and in respect of his comforts, half saved.
av dt njp, p-acp n1 pp-f po31 n2, vvz j-jn vvn; cc p-acp n1 pp-f po31 n2, av-jn vvn.
(4) sermon (DIV1)
94
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898
But as indeed, Solomon after all his errors found mercy; so the Christian after all his sorrowes shall find comfort.
But as indeed, Solomon After all his errors found mercy; so the Christian After all his sorrows shall find Comfort.
cc-acp c-acp av, np1 p-acp d po31 n2 vvd n1; av dt njp p-acp d po31 n2 vmb vvi n1.
(4) sermon (DIV1)
94
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899
His beginning may seem troublesome, his proceeding not delightsome, but his later end is peace. Marke the perfect man, and behold the upright;
His beginning may seem troublesome, his proceeding not delightsome, but his later end is peace. Mark the perfect man, and behold the upright;
po31 n1 vmb vvi j, po31 n-vvg xx j, cc-acp po31 jc n1 vbz n1. vvb dt j n1, cc vvb dt j;
(4) sermon (DIV1)
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900
for the end of that man is peace. His heart was troubled, his soul shall be delighted. for the end of that man is peace. His heart was troubled, his soul shall be delighted.
p-acp dt n1 pp-f d n1 vbz n1. po31 n1 vbds vvn, po31 n1 vmb vbi vvn.
(4) sermon (DIV1)
94
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901
As the grievances of the soul bee most dangerous in respect of their nature, so they are also abundant in their number.
As the grievances of the soul be most dangerous in respect of their nature, so they Are also abundant in their number.
p-acp dt n2 pp-f dt n1 vbb av-ds j p-acp n1 pp-f po32 n1, av pns32 vbr av j p-acp po32 n1.
(4) sermon (DIV1)
95
Image 22
902
Therefore let our care be to seek out that great Elixar, that most soveraign and universall Antidote and Cordiall. One soul complaines;
Therefore let our care be to seek out that great Elixir, that most sovereign and universal Antidote and Cordial. One soul complains;
av vvb po12 n1 vbb pc-acp vvi av d j n1, d av-ds j-jn cc j n1 cc n1. crd n1 vvz;
(4) sermon (DIV1)
95
Image 22
903
I have obloquies, reproaches, calamniations cast upon me; which render me contemptible to good societies. Morality would thus argue with the heart.
I have Obloquies, Reproaches, calamniations cast upon me; which render me contemptible to good societies. Morality would thus argue with the heart.
pns11 vhb n2, n2, n2 vvn p-acp pno11; r-crq vvb pno11 j p-acp j n2. n1 vmd av vvi p-acp dt n1.
(4) sermon (DIV1)
96
Image 22
904
Bee these imputations, thus charged upon me, true or false? If true, let the integrity of thy future conversation so convince thy associates, that they shall both suspect those reports,
Bee these imputations, thus charged upon me, true or false? If true, let the integrity of thy future Conversation so convince thy associates, that they shall both suspect those reports,
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(4) sermon (DIV1)
96
Image 22
905
and rest assured of thy constant goodnesse.
and rest assured of thy constant Goodness.
cc n1 vvn pp-f po21 j n1.
(4) sermon (DIV1)
96
Image 22
906
But the Divine grace applies a more virtuall medicine to thy conscience, which shall revive, either thy patience, or thy repentance.
But the Divine grace Applies a more virtual medicine to thy conscience, which shall revive, either thy patience, or thy Repentance.
p-acp dt j-jn n1 vvz dt av-dc j n1 p-acp po21 n1, r-crq vmb vvi, d po21 n1, cc po21 n1.
(4) sermon (DIV1)
97
Image 22
907
The soul shall argue with it self: If these imputations be true, here is work for my repentance;
The soul shall argue with it self: If these imputations be true, Here is work for my Repentance;
dt n1 vmb vvi p-acp pn31 n1: cs d n2 vbb j, av vbz n1 p-acp po11 n1;
(4) sermon (DIV1)
97
Image 22
908
I will weep in secret for my sins. If false, let them not trouble me: It is the slanderers sin, not mine:
I will weep in secret for my Sins. If false, let them not trouble me: It is the slanderers since, not mine:
pns11 vmb vvi p-acp j-jn c-acp po11 n2. cs j, vvb pno32 xx vvi pno11: pn31 vbz dt n2 n1, xx png11:
(4) sermon (DIV1)
97
Image 22
909
neither am I bound to father anothers bastard. But still upon this calumnie, the world condemns me:
neither am I bound to father another's bastard. But still upon this calumny, the world condemns me:
av-dx vbm pns11 vvn p-acp n1 j-jn n1. p-acp av p-acp d n1, dt n1 vvz pno11:
(4) sermon (DIV1)
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Image 22
910
but thy faith and patience assures thee, that thou shalt not be condemned with the world.
but thy faith and patience assures thee, that thou shalt not be condemned with the world.
cc-acp po21 n1 cc n1 vvz pno21, cst pns21 vm2 xx vbi vvn p-acp dt n1.
(4) sermon (DIV1)
97
Image 22
911
Yea, there is yet a higher degree of honour belonging to thy patience.
Yea, there is yet a higher degree of honour belonging to thy patience.
uh, pc-acp vbz av dt jc n1 pp-f n1 vvg p-acp po21 n1.
(4) sermon (DIV1)
97
Image 22
912
Have not the best men been traduced? Was not the best of men, God and man blasphemed? yea even upon the Crosse, he was jeered when he dyed, by some of them for whom he dyed.
Have not the best men been traduced? Was not the best of men, God and man blasphemed? yea even upon the Cross, he was jeered when he died, by Some of them for whom he died.
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(4) sermon (DIV1)
97
Image 22
913
Thus do the comforts of God requite thee;
Thus do the comforts of God requite thee;
av vdb dt n2 pp-f np1 vvi pno21;
(4) sermon (DIV1)
97
Image 22
914
that in all this thou art (in thy measure) conformable to the sufferings of Christ.
that in all this thou art (in thy measure) conformable to the sufferings of christ.
d p-acp d d pns21 vb2r (p-acp po21 n1) j p-acp dt n2 pp-f np1.
(4) sermon (DIV1)
97
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915
So dost thou allay all these furious tempests with one breath of faithfull ejaculation; Thy comforts delight my soul. Another complains;
So dost thou allay all these furious tempests with one breath of faithful ejaculation; Thy comforts delight my soul. another complains;
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(4) sermon (DIV1)
97
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916
I am fallen from an affluent estate, to deep indigence. I have kept hospitality, to entertain friends:
I am fallen from an affluent estate, to deep indigence. I have kept hospitality, to entertain Friends:
pns11 vbm vvn p-acp dt j n1, p-acp j-jn n1. pns11 vhb vvn n1, pc-acp vvi n2:
(4) sermon (DIV1)
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Image 22
917
and made charity the Porch of my house, to relieve the needy ones.
and made charity the Porch of my house, to relieve the needy ones.
cc vvd n1 dt n1 pp-f po11 n1, pc-acp vvi dt j pi2.
(4) sermon (DIV1)
98
Image 22
918
The vessell of my meanes is now drawn out to the bottom, there is not sufficient provision left for my own family.
The vessel of my means is now drawn out to the bottom, there is not sufficient provision left for my own family.
dt n1 pp-f po11 n2 vbz av vvn av p-acp dt n1, pc-acp vbz xx j n1 vvn p-acp po11 d n1.
(4) sermon (DIV1)
98
Image 22
919
Inquire of thy heart, whether this decay did not come by thy own riot, or through the vainglorious affectation of an abundant hospitality.
Inquire of thy heart, whither this decay did not come by thy own riot, or through the vainglorious affectation of an abundant hospitality.
vvb pp-f po21 n1, cs d n1 vdd xx vvi p-acp po21 d n1, cc p-acp dt j n1 pp-f dt j n1.
(4) sermon (DIV1)
99
Image 22
920
If this, or that, or any other habituall sin, were the cause of it, begin with mortification there. First, mourne for thy sinnes:
If this, or that, or any other habitual since, were the cause of it, begin with mortification there. First, mourn for thy Sins:
cs d, cc cst, cc d j-jn j n1, vbdr dt n1 pp-f pn31, vvb p-acp n1 a-acp. ord, n1 p-acp po21 n2:
(4) sermon (DIV1)
99
Image 22
921
then faithfully depend upon thy Creators providence, and thou canst not faile of convenient sustenance. But it may be, that this is not the complainants case:
then faithfully depend upon thy Creators providence, and thou Canst not fail of convenient sustenance. But it may be, that this is not the complainants case:
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(4) sermon (DIV1)
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Image 22
922
he is not taken with a tabe or wasting of his substance; like a scarce sensible consumption of his bodily vitalls.
he is not taken with a tabe or wasting of his substance; like a scarce sensible consumption of his bodily vitals.
pns31 vbz xx vvn p-acp dt vvi cc vvg pp-f po31 n1; av-j dt j j n1 pp-f po31 j n2-j.
(4) sermon (DIV1)
100
Image 22
923
But his fall is with a precipice; from a sublime Pinacle of honour, to a deep puddle of penury.
But his fallen is with a precipice; from a sublime Pinnacle of honour, to a deep puddle of penury.
p-acp po31 n1 vbz p-acp dt n1; p-acp dt j n1 pp-f n1, p-acp dt j-jn n1 pp-f n1.
(4) sermon (DIV1)
100
Image 22
924
Such was Jobs condition, so did he fall;
Such was Jobs condition, so did he fallen;
d vbds n2 n1, av vdd pns31 vvi;
(4) sermon (DIV1)
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Image 22
925
from being rich and happy in the Adverb, to be poor and miserable even to a Proverb.
from being rich and happy in the Adverb, to be poor and miserable even to a Proverb.
p-acp vbg j cc j p-acp dt n1, pc-acp vbi j cc j av p-acp dt n1.
(4) sermon (DIV1)
100
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926
He had not only abundance of good about him; but Omnia bene, all went well with him.
He had not only abundance of good about him; but Omnia bene, all went well with him.
pns31 vhd xx av-j n1 pp-f j p-acp pno31; cc-acp fw-la fw-la, d vvd av p-acp pno31.
(4) sermon (DIV1)
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927
Yet how suddenly did he fall from this abundant prosperity, to the depth of miserable poverty!
Yet how suddenly did he fallen from this abundant Prosperity, to the depth of miserable poverty!
av c-crq av-j vdd pns31 vvi p-acp d j n1, p-acp dt n1 pp-f j n1!
(4) sermon (DIV1)
100
Image 22
928
Did he now follow the suggestions of that corrupt nature, which lay in his bosome, and whispered to him on his pillow;
Did he now follow the suggestions of that corrupt nature, which lay in his bosom, and whispered to him on his pillow;
vdd pns31 av vvi dt n2 pp-f d j n1, r-crq vvd p-acp po31 n1, cc vvd p-acp pno31 p-acp po31 n1;
(4) sermon (DIV1)
100
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929
Curse God and die? No, but he apprehended the inspiration of grace; Blesse God, and live. Curse God and die? No, but he apprehended the inspiration of grace; Bless God, and live.
vvb np1 cc vvi? uh-dx, cc-acp pns31 vvd dt n1 pp-f n1; vvb np1, cc vvi.
(4) sermon (DIV1)
100
Image 22
930
So his last dayes were better then his first.
So his last days were better then his First.
av po31 ord n2 vbdr jc cs po31 ord.
(4) sermon (DIV1)
100
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931
That infinite mercy did so crown his patience with triumph, that his temporall estate was doubled.
That infinite mercy did so crown his patience with triumph, that his temporal estate was doubled.
cst j n1 vdd av vvi po31 n1 p-acp n1, cst po31 j n1 vbds vvn.
(4) sermon (DIV1)
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932
Yea, but what posterity had hee left to enjoy it after him? Yes, for even the number of his children was doubled too.
Yea, but what posterity had he left to enjoy it After him? Yes, for even the number of his children was doubled too.
uh, cc-acp q-crq n1 vhd pns31 vvn pc-acp vvi pn31 p-acp pno31? uh, c-acp av dt n1 pp-f po31 n2 vbds vvn av.
(4) sermon (DIV1)
100
Image 22
933
For besides those seven Sons and three Daughters, which were now with his Father in Heaven;
For beside those seven Sons and three Daughters, which were now with his Father in Heaven;
p-acp p-acp d crd n2 cc crd n2, r-crq vbdr av p-acp po31 n1 p-acp n1;
(4) sermon (DIV1)
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934
he had also seven Sons and three Daughters with himselfe upon Earth.
he had also seven Sons and three Daughters with himself upon Earth.
pns31 vhd av crd n2 cc crd n2 p-acp px31 p-acp n1.
(4) sermon (DIV1)
100
Image 22
935
Piety and Patience cannot bee cast downe so low, but that the hand of mercy can raise it up againe.
Piety and Patience cannot be cast down so low, but that the hand of mercy can raise it up again.
n1 cc n1 vmbx vbi vvn a-acp av j, cc-acp cst dt n1 pp-f n1 vmb vvi pn31 a-acp av.
(4) sermon (DIV1)
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936
In the multitude of all my losses and crosses, O Lord thy Comforts have delighted my soul. In the multitude of all my losses and Crosses, Oh Lord thy Comforts have delighted my soul.
p-acp dt n1 pp-f d po11 n2 cc n2, uh n1 po21 n2 vhb vvn po11 n1.
(4) sermon (DIV1)
100
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937
But another, that hath heard all this sad Story, and seen the comfortable end sent of the Lord, is not satisfied, because himself is not redressed.
But Another, that hath herd all this sad Story, and seen the comfortable end sent of the Lord, is not satisfied, Because himself is not Redressed.
p-acp n-jn, cst vhz vvn d d j n1, cc vvn dt j n1 vvd pp-f dt n1, vbz xx vvn, c-acp px31 vbz xx vvn.
(4) sermon (DIV1)
101
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938
Like a coward in wars that looks for the victory, before he gives one stroke in the battell.
Like a coward in wars that looks for the victory, before he gives one stroke in the battle.
j dt n1 p-acp n2 cst vvz p-acp dt n1, c-acp pns31 vvz crd n1 p-acp dt n1.
(4) sermon (DIV1)
101
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939
What merchant looks to be landed in the place of traffick, before he hath past his adventure upon the seas? Still saith such a repiner;
What merchant looks to be landed in the place of traffic, before he hath passed his adventure upon the Seas? Still Says such a repiner;
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(4) sermon (DIV1)
101
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940
I am in distresse, and want even necessaries.
I am in distress, and want even necessaries.
pns11 vbm p-acp n1, cc vvb j n2-j.
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101
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941
But still, thou, and we all, must suffer much more, before it can be said of us, Here is the faith and patience of the Saints.
But still, thou, and we all, must suffer much more, before it can be said of us, Here is the faith and patience of the Saints.
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(4) sermon (DIV1)
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Image 22
942
Still O my soul, wait thou upon the Lord, thy most faithfull Creator:
Still Oh my soul, wait thou upon the Lord, thy most faithful Creator:
av uh po11 n1, vvb pns21 p-acp dt n1, po21 av-ds j n1:
(4) sermon (DIV1)
101
Image 22
943
he will in his good pleasure, open his hand, and fill thee with plenteousnesse. Be thou penitent before him, patient under him, confident in him,
he will in his good pleasure, open his hand, and fill thee with plenteousness. Be thou penitent before him, patient under him, confident in him,
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(4) sermon (DIV1)
101
Image 22
944
and thou shalt have a bundant cause to bee thankfull to him: Thy end shall bee peace, and comfort in Jesus Christ.
and thou shalt have a bundant cause to be thankful to him: Thy end shall be peace, and Comfort in jesus christ.
cc pns21 vm2 vhi dt j n1 pc-acp vbi j p-acp pno31: po21 n1 vmb vbi n1, cc n1 p-acp np1 np1.
(4) sermon (DIV1)
101
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945
Yea, even now, in this dead low waters of fugitive fortunes, my soul confesseth, that I have the highest wealth.
Yea, even now, in this dead low waters of fugitive fortune's, my soul Confesses, that I have the highest wealth.
uh, av av, p-acp d j j n2 pp-f n-jn n2, po11 n1 vvz, cst pns11 vhb dt js n1.
(4) sermon (DIV1)
102
Image 22
946
For Christs righteousnesse is my riches, his merits is my inexhaustible exchequer, his blood hath filld my veins with most lively vigour.
For Christ righteousness is my riches, his merits is my inexhaustible exchequer, his blood hath filled my Veins with most lively vigour.
p-acp npg1 n1 vbz po11 n2, po31 n2 vbz po11 j n1, po31 n1 vhz vvn po11 n2 p-acp ds j n1.
(4) sermon (DIV1)
102
Image 22
947
My treasure is in heaven, where no violence can take it from me. Stil and for ever, O God, thy comforts delight my soul. It is anothers complaint;
My treasure is in heaven, where no violence can take it from me. Still and for ever, Oh God, thy comforts delight my soul. It is another's complaint;
po11 n1 vbz p-acp n1, c-crq dx n1 vmb vvi pn31 p-acp pno11. j cc p-acp av, uh np1, po21 n2 vvb po11 n1. pn31 vbz j-jn n1;
(4) sermon (DIV1)
102
Image 22
948
I am shut up in a close prison, where I can neither converse with others abroad,
I am shut up in a close prison, where I can neither converse with Others abroad,
pns11 vbm vvn a-acp p-acp dt j n1, c-crq pns11 vmb av-dx vvi p-acp n2-jn av,
(4) sermon (DIV1)
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Image 22
949
nor let in others to communicate with me, in this my confined home. The sparrow on the house-top hath more freedome then I;
nor let in Others to communicate with me, in this my confined home. The sparrow on the housetop hath more freedom then I;
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(4) sermon (DIV1)
103
Image 22
950
For that, though wanting a mate, hath an open aire to flie in, and may so invite company to solace her, I have no society, but my disconsolate thoughts:
For that, though wanting a mate, hath an open air to fly in, and may so invite company to solace her, I have no society, but my disconsolate thoughts:
c-acp d, c-acp vvg dt n1, vhz dt j n1 pc-acp vvi p-acp, cc vmb av vvi n1 pc-acp vvi pno31, pns11 vhb dx n1, cc-acp po11 j n2:
(4) sermon (DIV1)
103
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951
no friend, to ask me so much, as how I do? Yet is thy soul at liberty:
no friend, to ask me so much, as how I do? Yet is thy soul At liberty:
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(4) sermon (DIV1)
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952
no barricadoed walls, no iron-gates or grates, no darke dungeons can imprison that.
no barricadoed walls, no Iron gates or grates, no dark dungeons can imprison that.
dx j-vvn n2, dx n2 cc vvz, dx j n2 vmb vvi d.
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Image 22
953
The Jail is a strong prison to thy body, and thy body is but (in a metaphoricall phrase) a prison to thy soul;
The Jail is a strong prison to thy body, and thy body is but (in a metaphorical phrase) a prison to thy soul;
dt n1 vbz dt j n1 p-acp po21 n1, cc po21 n1 vbz cc-acp (p-acp dt j n1) dt n1 p-acp po21 n1;
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954
Thy body may not walke abroad, thy soul can. Spite of all thy cruell creditors, and some unmercifull Jailors; she can break Prison:
Thy body may not walk abroad, thy soul can. Spite of all thy cruel creditors, and Some unmerciful Jailors; she can break Prison:
po21 n1 vmb xx vvi av, po21 n1 vmb. n1 pp-f d po21 j n2, cc d j n2; pns31 vmb vvi n1:
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955
She hath wings that can mount her through clouds and mountains, through orbs and constellations,
She hath wings that can mount her through Clouds and Mountains, through orbs and constellations,
pns31 vhz n2 cst vmb vvi pno31 p-acp n2 cc n2, p-acp n2 cc n2,
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956
and (like to Enoch) walke with God, in a heavenly contemplation of his infinite goodnesse.
and (like to Enoch) walk with God, in a heavenly contemplation of his infinite Goodness.
cc (av-j p-acp np1) vvb p-acp np1, p-acp dt j n1 pp-f po31 j n1.
(4) sermon (DIV1)
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957
My ears cannot hear those airy Choristers, singing their Creators praise in the groves: my soul, in speculation, can hear the Anthems of Angels in heaven.
My ears cannot hear those airy Choristers, singing their Creators praise in the groves: my soul, in speculation, can hear the Anthems of Angels in heaven.
po11 n2 vmbx vvi d j n2, vvg po32 n2 vvb p-acp dt n2: po11 n1, p-acp n1, vmb vvi dt n2 pp-f n2 p-acp n1.
(4) sermon (DIV1)
104
Image 22
958
I may not hear the Hosanna's of the Church militant in our materiall Temples below: I may conceive, that my soul hears the Halleluiahs of the Church triumphant above.
I may not hear the Hosanna's of the Church militant in our material Temples below: I may conceive, that my soul hears the Hallelujahs of the Church triumphant above.
pns11 vmb xx vvi dt npg1 pp-f dt n1 j p-acp po12 j-jn n2 a-acp: pns11 vmb vvi, cst po11 n1 vvz dt n2 pp-f dt n1 j p-acp.
(4) sermon (DIV1)
104
Image 22
959
I may not walk in the green pastures, and flowry medows on earth: my soul may move in the glorious and melodious galleries of heaven.
I may not walk in the green pastures, and flowery meadows on earth: my soul may move in the glorious and melodious galleries of heaven.
pns11 vmb xx vvi p-acp dt j-jn n2, cc j n2 p-acp n1: po11 n1 vmb vvi p-acp dt j cc j n2 pp-f n1.
(4) sermon (DIV1)
104
Image 22
960
Thus O Lord, though in my strictest confinement here below, thou hast given me large liberty above.
Thus Oh Lord, though in my Strictest confinement Here below, thou hast given me large liberty above.
av uh n1, cs p-acp po11 js n1 av a-acp, pns21 vh2 vvn pno11 j n1 a-acp.
(4) sermon (DIV1)
104
Image 22
961
Still I will glorifie thee for all thy mercies, for thy comforts delight my soul. Anothers complaint is;
Still I will Glorify thee for all thy Mercies, for thy comforts delight my soul. Another's complaint is;
j pns11 vmb vvi pno21 p-acp d po21 n2, c-acp po21 n2 vvb po11 n1. ng1-jn n1 vbz;
(4) sermon (DIV1)
104
Image 22
962
I am vexed with a multitude of troubles. Not the law of the sword, but the sword of the law hath disquieted me.
I am vexed with a multitude of Troubles. Not the law of the sword, but the sword of the law hath disquieted me.
pns11 vbm vvn p-acp dt n1 pp-f n2. xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1 vhz vvn pno11.
(4) sermon (DIV1)
105
Image 22
963
Let thy soul aske thy conscience this question:
Let thy soul ask thy conscience this question:
vvb po21 n1 vvi po21 n1 d n1:
(4) sermon (DIV1)
105
Image 22
964
who did first breake the peace? If thou hast first overwhelmed that truth, which should bee apparent, thou art thine own enemy:
who did First break the peace? If thou hast First overwhelmed that truth, which should be apparent, thou art thine own enemy:
r-crq vdd ord vvi dt n1? cs pns21 vh2 ord vvn d n1, r-crq vmd vbi j, pns21 vb2r po21 d n1:
(4) sermon (DIV1)
105
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965
For truth smothered in wet straw, will at length overcome the danknesse of that suppression, and set on fire the smotherers.
For truth smothered in wet straw, will At length overcome the danknesse of that suppression, and Set on fire the smotherers.
p-acp n1 vvn p-acp j n1, vmb p-acp n1 vvn dt n1 pp-f d n1, cc vvn p-acp n1 dt n2.
(4) sermon (DIV1)
105
Image 22
966
Thou hast forsaken the truth, and art therefore forsaken of peace. There bee two chief preservers of the soul, under the Almighty Creator of it; Truth and Peace. How invaluable are they together; Parted, how miserable! truth is the precious stone:
Thou hast forsaken the truth, and art Therefore forsaken of peace. There be two chief preservers of the soul, under the Almighty Creator of it; Truth and Peace. How invaluable Are they together; Parted, how miserable! truth is the precious stone:
pns21 vh2 vvn dt n1, cc vb2r av vvn pp-f n1. pc-acp vbi crd j-jn n2 pp-f dt n1, p-acp dt j-jn n1 pp-f pn31; n1 cc n1. q-crq j vbr pns32 av; vvd, c-crq j! n1 vbz dt j n1:
(4) sermon (DIV1)
105
Image 22
967
Peace, the gold, wherein it is both set and preserved. Truth is the glorious light of the Sun;
Peace, the gold, wherein it is both Set and preserved. Truth is the glorious Light of the Sun;
n1, dt n1, c-crq pn31 vbz av-d vvn cc vvn. n1 vbz dt j n1 pp-f dt n1;
(4) sermon (DIV1)
106
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968
Peace, a clear and serene heaven. Peace is a most beautifull body, whilst it containes Truth, that more lovely soul.
Peace, a clear and serene heaven. Peace is a most beautiful body, while it contains Truth, that more lovely soul.
n1, dt j cc j n1. n1 vbz dt av-ds j n1, cs pn31 vvz n1, cst dc j n1.
(4) sermon (DIV1)
106
Image 22
969
Truth brings downe heaven to us, Peace bears us up to heaven. Both are sisters, the daughters of one Father, God himself. Do thou first recover truth:
Truth brings down heaven to us, Peace bears us up to heaven. Both Are Sisters, the daughters of one Father, God himself. Do thou First recover truth:
n1 vvz a-acp n1 p-acp pno12, n1 vvz pno12 a-acp p-acp n1. av-d vbr n2, dt n2 pp-f crd n1, np1 px31. vdb pns21 ord vvi n1:
(4) sermon (DIV1)
106
Image 22
970
by continuall labour seeke it, with prayers and teares begg it, with the expense of much sorrow buy it,
by continual labour seek it, with Prayers and tears beg it, with the expense of much sorrow buy it,
p-acp j n1 vvi pn31, p-acp n2 cc n2 vvb pn31, p-acp dt n1 pp-f d n1 vvi pn31,
(4) sermon (DIV1)
107
Image 22
971
and then peace will come in to the bargaine: Gods comfort shall again delight thy soul. Another complaines;
and then peace will come in to the bargain: God's Comfort shall again delight thy soul. another complains;
cc av n1 vmb vvi p-acp p-acp dt n1: n2 vvb vmb av vvb po21 n1. j-jn n2;
(4) sermon (DIV1)
107
Image 22
972
I am cast out of doors: I have no harbour but the hedges; nor lodging, but the fruitless ground.
I am cast out of doors: I have no harbour but the hedges; nor lodging, but the fruitless ground.
pns11 vbm vvn av pp-f n2: pns11 vhb dx n1 p-acp dt n2; ccx n1, cc-acp dt j n1.
(4) sermon (DIV1)
108
Image 22
973
Poverty hath sent out her excommunication against me: all that have an estate, are forewarned to shun my company.
Poverty hath sent out her excommunication against me: all that have an estate, Are forewarned to shun my company.
n1 vhz vvn av po31 n1 p-acp pno11: d cst vhb dt n1, vbr vvn pc-acp vvi po11 n1.
(4) sermon (DIV1)
108
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974
Consider, when had Jacob so sweet a nights rest, as when the pillow he laid his head upon was a hard stone? Then was that ladder set by him, by which his soul might climbe up to heaven in a vision, whereof before he had but the speculation.
Consider, when had Jacob so sweet a nights rest, as when the pillow he laid his head upon was a hard stone? Then was that ladder Set by him, by which his soul might climb up to heaven in a vision, whereof before he had but the speculation.
vvb, q-crq vhd np1 av j dt ng1 n1, c-acp c-crq dt n1 pns31 vvd po31 n1 p-acp vbds dt j n1? av vbds cst n1 vvn p-acp pno31, p-acp r-crq po31 n1 vmd vvi a-acp p-acp n1 p-acp dt n1, c-crq c-acp pns31 vhd p-acp dt n1.
(4) sermon (DIV1)
109
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975
The Angels were dancing those measures, and singing those raptures about him, which did in a manner angelifie him.
The Angels were dancing those measures, and singing those raptures about him, which did in a manner Angelify him.
dt n2 vbdr vvg d n2, cc vvg d n2 p-acp pno31, r-crq vdd p-acp dt n1 vvi pno31.
(4) sermon (DIV1)
109
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976
His body lay on the bare earth, his soul with those spirituall wings of faith and love, was mounted above the clouds, above the orbs,
His body lay on the bore earth, his soul with those spiritual wings of faith and love, was mounted above the Clouds, above the orbs,
po31 n1 vvd p-acp dt j n1, po31 n1 p-acp d j n2 pp-f n1 cc n1, vbds vvn p-acp dt n2, p-acp dt n2,
(4) sermon (DIV1)
109
Image 22
977
even conversant in the highest heavens.
even conversant in the highest heavens.
av j p-acp dt js n2.
(4) sermon (DIV1)
109
Image 22
978
When had Elias more excellent provision then when his breakfast was brought him in the morning,
When had Elias more excellent provision then when his breakfast was brought him in the morning,
r-crq vhd np1 av-dc j n1 av c-crq po31 n1 vbds vvn pno31 p-acp dt n1,
(4) sermon (DIV1)
110
Image 22
979
and his supper in the evening, by a raven? The messenger was homely, but the dyet was heavenly.
and his supper in the evening, by a raven? The Messenger was homely, but the diet was heavenly.
cc po31 n1 p-acp dt n1, p-acp dt n1? dt n1 vbds j, cc-acp dt n1 vbds j.
(4) sermon (DIV1)
110
Image 22
980
It came from the table of that great King, whose hospitality feeds, not only men;
It Come from the table of that great King, whose hospitality feeds, not only men;
pn31 vvd p-acp dt n1 pp-f cst j n1, rg-crq n1 vvz, xx av-j n2;
(4) sermon (DIV1)
110
Image 22
981
but even the fouls of the air, the beasts upon earth, and the fishes in the sea.
but even the fouls of the air, the beasts upon earth, and the Fish in the sea.
cc-acp av dt n2 pp-f dt n1, dt n2 p-acp n1, cc dt n2 p-acp dt n1.
(4) sermon (DIV1)
110
Image 22
982
The Prophets lodging was but a Field-bed, yet even then and there, the Lyons were a guard about him, the tutelar Angels did round him,
The prophets lodging was but a Fieldbed, yet even then and there, the Lyons were a guard about him, the tutelar Angels did round him,
dt ng1 n1 vbds p-acp dt n1, av av av cc a-acp, dt n2 vbdr dt n1 p-acp pno31, dt j n2 vdd vvi pno31,
(4) sermon (DIV1)
110
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983
and the Divine providence preserved him.
and the Divine providence preserved him.
cc dt j-jn n1 vvd pno31.
(4) sermon (DIV1)
110
Image 22
984
If we be destitute of other lodging, and be driven to the common earth, yet we have a house over our heads, not made with hands, but an eternall mansion in the heavens.
If we be destitute of other lodging, and be driven to the Common earth, yet we have a house over our Heads, not made with hands, but an Eternal mansion in the heavens.
cs pns12 vbb j pp-f j-jn n1, cc vbi vvn p-acp dt j n1, av pns12 vhb dt n1 p-acp po12 n2, xx vvn p-acp n2, p-acp dt j n1 p-acp dt n2.
(4) sermon (DIV1)
111
Image 22
985
There is also a canopy for us, a roof arched over with the two Poles, and set with innumerable glistering starrs. Yea;
There is also a canopy for us, a roof arched over with the two Poles, and Set with innumerable glistering Stars. Yea;
pc-acp vbz av dt n1 p-acp pno12, dt n1 vvn a-acp p-acp dt crd n2, cc vvn p-acp j j-vvg n2. uh;
(4) sermon (DIV1)
111
Image 22
986
there is an omnipotent love that protects us;
there is an omnipotent love that protects us;
pc-acp vbz dt j n1 cst vvz pno12;
(4) sermon (DIV1)
111
Image 22
987
a materiall heaven encompassing us, and a spirituall heaven within us, the peace of a good conscience, assuring us, of our eternall salvation through Christ Jesus.
a material heaven encompassing us, and a spiritual heaven within us, the peace of a good conscience, assuring us, of our Eternal salvation through christ jesus.
dt j-jn n1 vvg pno12, cc dt j n1 p-acp pno12, dt n1 pp-f dt j n1, vvg pno12, pp-f po12 j n1 p-acp np1 np1.
(4) sermon (DIV1)
111
Image 22
988
This is a softer lodging then the cabbins of merchants, or the Hamachs of sea-farers; yea then the most curious beds that the harbengers can provide for Princes.
This is a Softer lodging then the cabins of merchant's, or the Hamachs of seafarers; yea then the most curious Beds that the harbingers can provide for Princes.
d vbz dt jc n1 cs dt n2 pp-f n2, cc dt n2 pp-f j; uh av dt av-ds j n2 cst dt n2 vmb vvi p-acp n2.
(4) sermon (DIV1)
111
Image 22
989
O how sweetly doth the Christian rest, when he hears that voice from the Oracle of goodnesse;
O how sweetly does the Christian rest, when he hears that voice from the Oracle of Goodness;
sy c-crq av-j vdz dt njp n1, c-crq pns31 vvz d n1 p-acp dt n1 pp-f n1;
(4) sermon (DIV1)
111
Image 22
990
My grace is sufficient for thee, My comforts shall delight thy soul. But anothers complaint is; I am perplexed with sicknesse: My grace is sufficient for thee, My comforts shall delight thy soul. But another's complaint is; I am perplexed with sickness:
po11 n1 vbz j p-acp pno21, po11 n2 vmb vvi po21 n1. p-acp j-jn n1 vbz; pns11 vbm vvn p-acp n1:
(4) sermon (DIV1)
111
Image 22
991
I am a marke against which paine shoots his arrows: I wast away with languishments, as ice is dissolved by heat into water. Rest patient; this consumption shall be consumed.
I am a mark against which pain shoots his arrows: I wast away with languishments, as ice is dissolved by heat into water. Rest patient; this consumption shall be consumed.
pns11 vbm dt n1 p-acp r-crq n1 vvz po31 n2: pns11 vvb av p-acp n2, c-acp n1 vbz vvn p-acp n1 p-acp n1. n1 j; d n1 vmb vbi vvn.
(4) sermon (DIV1)
112
Image 22
992
Death, that universall executioner of mankind, shall be executed. Time shall cut off Death, and Eternity shall make an end of Time.
Death, that universal executioner of mankind, shall be executed. Time shall Cut off Death, and Eternity shall make an end of Time.
n1, cst j n1 pp-f n1, vmb vbi vvn. n1 vmb vvi a-acp n1, cc n1 vmb vvi dt n1 pp-f n1.
(4) sermon (DIV1)
112
Image 22
993
Death shall have no grave left for his monument, or trophee of his victories: and the Angel hath sworn, that time shall be no more.
Death shall have no grave left for his monument, or trophy of his victories: and the Angel hath sworn, that time shall be no more.
n1 vmb vhi dx n1 vvn p-acp po31 n1, cc n1 pp-f po31 n2: cc dt n1 vhz vvn, cst n1 vmb vbi dx av-dc.
(4) sermon (DIV1)
112
Image 22
994
Thy sicknesse may outlast thy Physician, but thy soul shall outlive thy sicknesse, and nothing shall outlive thy soul.
Thy sickness may outlast thy physician, but thy soul shall outlive thy sickness, and nothing shall outlive thy soul.
po21 n1 vmb vvi po21 n1, cc-acp po21 n1 vmb vvi po21 n1, cc pix vmb vvi po21 n1.
(4) sermon (DIV1)
112
Image 22
995
But the pangs of my body are so violent, that they assault me with distraction. Fear not:
But the pangs of my body Are so violent, that they assault me with distraction. fear not:
p-acp dt n2 pp-f po11 n1 vbr av j, cst pns32 vvb pno11 p-acp n1. n1 xx:
(4) sermon (DIV1)
113
Image 22
996
they may beleaguer thee with distrust, but never overcome that faith, which thou puttest in this God of consolation.
they may beleaguer thee with distrust, but never overcome that faith, which thou puttest in this God of consolation.
pns32 vmb vvi pno21 p-acp n1, cc-acp av-x vvn d n1, r-crq pns21 vv2 p-acp d n1 pp-f n1.
(4) sermon (DIV1)
113
Image 22
997
He is a most faithfull Creator, and will servare depositum, keep that soul safe, with which the beleever hath instrusted him.
He is a most faithful Creator, and will servare depositum, keep that soul safe, with which the believer hath Entrusted him.
pns31 vbz dt av-ds j n1, cc vmb fw-la fw-la, vvb d n1 j, p-acp r-crq dt n1 vhz vvn pno31.
(4) sermon (DIV1)
113
Image 22
998
The breaches of the body are the souls windows, and afford her a more clear prospect into heaven, inkindling her with an ardent desire to be with God in glory.
The Breaches of the body Are the Souls windows, and afford her a more clear prospect into heaven, enkindling her with an Ardent desire to be with God in glory.
dt n2 pp-f dt n1 vbr dt n2 n2, cc vvi pno31 dt av-dc j n1 p-acp n1, n-vvg pno31 p-acp dt j n1 pc-acp vbi p-acp np1 p-acp n1.
(4) sermon (DIV1)
113
Image 22
999
Jobs abundant sores would have bred in him a continuity of sorrowes;Jobs abundant sores would have bred in him a continuity of sorrows;
n2 j n2 vmd vhi vvn p-acp pno31 dt n1 pp-f n2;
(4) sermon (DIV1)
113
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1000
but for that antidote of faith, and saving cordiall of hope, that his eyes should see his Redeemer in blessednesse.
but for that antidote of faith, and Saving cordial of hope, that his eyes should see his Redeemer in blessedness.
cc-acp c-acp cst n1 pp-f n1, cc vvg j pp-f n1, cst po31 n2 vmd vvi po31 np1 p-acp n1.
(4) sermon (DIV1)
113
Image 22
1001
The smiling Sunne flatters the traveller out of his cloake, whereas the robustious wind causeth him to wrap it the closer about him.
The smiling Sun flatters the traveller out of his cloak, whereas the robustious wind Causes him to wrap it the closer about him.
dt j-vvg n1 vvz dt n1 av pp-f po31 n1, cs dt j n1 vvz pno31 pc-acp vvi pn31 dt av-jc p-acp pno31.
(4) sermon (DIV1)
114
Image 22
1002
God forbid that Christian Religion should bee but a cloake: yet the outward profession of it is somwhat loosned by wanton healths;
God forbid that Christian Religion should be but a cloak: yet the outward profession of it is somewhat loosened by wanton healths;
np1 vvb d njp n1 vmd vbi p-acp dt n1: av dt j n1 pp-f pn31 vbz av j-vvn p-acp j-jn n2;
(4) sermon (DIV1)
114
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1003
and sickness wins it more inwardly to the heart.
and sickness wins it more inwardly to the heart.
cc n1 vvz pn31 av-dc av-j p-acp dt n1.
(4) sermon (DIV1)
114
Image 22
1004
Experienced merchants tell us, that in the hottest Countreys, they find most comfort in the hottest drinks.
Experienced merchant's tell us, that in the hottest Countries', they find most Comfort in the hottest drinks.
j-vvn n2 vvb pno12, cst p-acp dt js ng2, pns32 vvb ds n1 p-acp dt js n2.
(4) sermon (DIV1)
114
Image 22
1005
A wonder to us that live in the cold climates:
A wonder to us that live in the cold climates:
dt n1 p-acp pno12 cst vvb p-acp dt j-jn n2:
(4) sermon (DIV1)
114
Image 22
1006
but that the Suns adventitions heat so sucks out the radicall moisture and spirits, that it leaves the heart feeble,
but that the Suns adventitions heat so sucks out the radical moisture and spirits, that it leaves the heart feeble,
cc-acp cst dt ng1 n2 vvb av vvz av dt j n1 cc n2, cst pn31 vvz dt n1 j,
(4) sermon (DIV1)
114
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1007
and destitute of the naturall comforts. It is a maxime in Philosophy, that one heat avocates another: the greater, the lesse.
and destitute of the natural comforts. It is a maxim in Philosophy, that one heat avocates Another: the greater, the less.
cc j pp-f dt j n2. pn31 vbz dt n1 p-acp n1, cst pi n1 n2 j-jn: dt jc, dt av-dc.
(4) sermon (DIV1)
114
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1008
The heat of the Sun drawes forth the heat of the heart, and leaves it fainting.
The heat of the Sun draws forth the heat of the heart, and leaves it fainting.
dt n1 pp-f dt n1 vvz av dt n1 pp-f dt n1, cc vvz pn31 vvg.
(4) sermon (DIV1)
114
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1009
Poor Lazarus with his scraps and scabs, was yet in a better condition then the rich man with his Princely Wardrobe, and his costly Viands.
Poor Lazarus with his scraps and scabs, was yet in a better condition then the rich man with his Princely Wardrobe, and his costly Viands.
j np1 p-acp po31 n2 cc n2, vbds av p-acp dt jc n1 cs dt j n1 p-acp po31 j n1, cc po31 j n2.
(4) sermon (DIV1)
114
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1010
Continued health hath maintained wanton desires and delights upon earth: but sicknesse hath sent many souls up to Heaven.
Continued health hath maintained wanton Desires and delights upon earth: but sickness hath sent many Souls up to Heaven.
j-vvn n1 vhz vvn j-jn n2 cc n2 p-acp n1: cc-acp n1 vhz vvn d n2 a-acp p-acp n1.
(4) sermon (DIV1)
114
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1011
Yea Lord, even with sicknesse afflict my body, so that thy Heavenly Comforts do delight my soul. It is a generall complaint; Afflictions environ me.
Yea Lord, even with sickness afflict my body, so that thy Heavenly Comforts do delight my soul. It is a general complaint; Afflictions environ me.
uh n1, av p-acp n1 vvb po11 n1, av cst po21 j n2 vdb vvi po11 n1. pn31 vbz dt j n1; n2 vvb pno11.
(4) sermon (DIV1)
114
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1012
In my short pilgrimage, through the sharp wildernesse of this world, on the one side the Thorns wound me, the Briers and Brambles scratch me on the other.
In my short pilgrimage, through the sharp Wilderness of this world, on the one side the Thorns wound me, the Briers and Brambles scratch me on the other.
p-acp po11 j n1, p-acp dt j n1 pp-f d n1, p-acp dt crd n1 dt n2 vvb pno11, dt n2 cc n2 vvb pno11 p-acp dt n-jn.
(4) sermon (DIV1)
115
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1013
This is not only the deserved penalty of sinfull nature;
This is not only the deserved penalty of sinful nature;
d vbz xx av-j dt j-vvn n1 pp-f j n1;
(4) sermon (DIV1)
115
Image 22
1014
Man is born to trouble as the sparks flie upwards, But even a kind of fatality inseparable to militant grace;Man is born to trouble as the sparks fly upward, But even a kind of fatality inseparable to militant grace;
n1 vbz vvn pc-acp vvi p-acp dt n2 vvb av-j, p-acp av dt n1 pp-f n1 j p-acp j n1;
(4) sermon (DIV1)
115
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1015
All that will live godly in Christ, shall suffer persecution. That is a rare path upon earth, which hath never a rub: All that will live godly in christ, shall suffer persecution. That is a rare path upon earth, which hath never a rub:
d cst vmb vvi j p-acp np1, vmb vvi n1. cst vbz dt j n1 p-acp n1, r-crq vhz av dt n1:
(4) sermon (DIV1)
115
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1016
and a calm passage by water, that escapes all molestation. But more,
and a Cam passage by water, that escapes all molestation. But more,
cc dt j-jn n1 p-acp n1, cst vvz d n1. p-acp dc,
(4) sermon (DIV1)
115
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1017
Be there not some Afflictions, that conduce much to our preservation? We have found, that the falling into one grievous sin, the worst of all dangers, hath brought us to repentance, one of the best preservatives.
Be there not Some Afflictions, that conduce much to our preservation? We have found, that the falling into one grievous since, the worst of all dangers, hath brought us to Repentance, one of the best preservatives.
vbb a-acp xx d n2, cst vvi d p-acp po12 n1? pns12 vhb vvn, cst dt vvg p-acp crd j n1, dt js pp-f d n2, vhz vvn pno12 p-acp n1, crd pp-f dt js n2.
(4) sermon (DIV1)
116
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1018
I have heard some Seamen report by experience, that in a tempest, some raging billow hath swept a man from off the Decks into the maine Ocean:
I have herd Some Seamen report by experience, that in a tempest, Some raging billow hath swept a man from off the Decks into the main Ocean:
pns11 vhb vvn d n2 vvb p-acp n1, cst p-acp dt n1, d j-vvg n1 vhz vvn dt n1 p-acp a-acp dt vvz p-acp dt j n1:
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116
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1019
yet another wave on the other side, hath tossed him up into the ship again: so that he was only drenched; but not drowned.
yet Another wave on the other side, hath tossed him up into the ship again: so that he was only drenched; but not drowned.
av j-jn n1 p-acp dt j-jn n1, vhz vvn pno31 a-acp p-acp dt n1 av: av cst pns31 vbds av-j vvn; cc-acp xx vvn.
(4) sermon (DIV1)
116
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1020
The violent pressure of one Affliction hath sunk a man to distrust in God: another with a more furious Storme hath left him destitute of all earthly succour:
The violent pressure of one Affliction hath sunk a man to distrust in God: Another with a more furious Storm hath left him destitute of all earthly succour:
dt j n1 pp-f crd n1 vhz vvn dt n1 pc-acp vvi p-acp np1: n-jn p-acp dt av-dc j n1 vhz vvn pno31 j pp-f d j n1:
(4) sermon (DIV1)
116
Image 22
1021
He now resolves, the world hath forsaken me, I will never look for relief from it.
He now resolves, the world hath forsaken me, I will never look for relief from it.
pns31 av vvz, dt n1 vhz vvn pno11, pns11 vmb av-x vvi p-acp n1 p-acp pn31.
(4) sermon (DIV1)
116
Image 22
1022
But my God hath not forsaken me, he never will forsake them that trust in him through Jesus Christ.
But my God hath not forsaken me, he never will forsake them that trust in him through jesus christ.
p-acp po11 n1 vhz xx vvn pno11, pns31 av-x vmb vvi pno32 cst vvb p-acp pno31 p-acp np1 np1.
(4) sermon (DIV1)
116
Image 22
1023
To him I flie, upon him I rely: he will not suffer me to perish. Still, O Lord, in all my extremities Thy comforts delight my soul.
To him I fly, upon him I rely: he will not suffer me to perish. Still, Oh Lord, in all my extremities Thy comforts delight my soul.
p-acp pno31 pns11 vvb, p-acp pno31 pns11 vvb: pns31 vmb xx vvi pno11 pc-acp vvi. j, uh n1, p-acp d po11 n2 po21 n2 vvb po11 n1.
(4) sermon (DIV1)
116
Image 22
1024
Not offering to number mans grievances, which be innumerable; there is yet the last, and it may prove the best, complaint remaining.
Not offering to number men grievances, which be innumerable; there is yet the last, and it may prove the best, complaint remaining.
xx vvg pc-acp vvi ng1 n2, r-crq vbb j; pc-acp vbz av dt ord, cc pn31 vmb vvi dt js, n1 vvg.
(4) sermon (DIV1)
117
Image 22
1025
I am perplexed with the wofull consideration of my sins; those bitter things which God writes against me, the irkesome recollection of my transgressions.
I am perplexed with the woeful consideration of my Sins; those bitter things which God writes against me, the irksome recollection of my transgressions.
pns11 vbm vvn p-acp dt j n1 pp-f po11 n2; d j n2 r-crq np1 vvz p-acp pno11, dt j n1 pp-f po11 n2.
(4) sermon (DIV1)
118
Image 22
1026
I can argue with Philosophers, consult with Politicians, hear the ingenious fancies of Poets, reason in domestick concernments, enjoy the company of morall and harmless friends with delight.
I can argue with Philosophers, consult with Politicians, hear the ingenious fancies of Poets, reason in domestic concernments, enjoy the company of moral and harmless Friends with delight.
pns11 vmb vvi p-acp n2, vvb p-acp n2, vvb dt j n2 pp-f n2, n1 p-acp j-jn n2, vvb dt n1 pp-f n1 cc j n2 p-acp n1.
(4) sermon (DIV1)
118
Image 22
1027
I can pray with confidence to be heard, and satisfied; I do hope with some assurance of salvation;
I can pray with confidence to be herd, and satisfied; I do hope with Some assurance of salvation;
pns11 vmb vvi p-acp n1 pc-acp vbi vvn, cc vvn; pns11 vdb vvi p-acp d n1 pp-f n1;
(4) sermon (DIV1)
118
Image 22
1028
I sleep upon a peacefull pillow, Thus far I am in a calm and serene hemisphere,
I sleep upon a peaceful pillow, Thus Far I am in a Cam and serene hemisphere,
pns11 vvb p-acp dt j n1, av av-j pns11 vbm p-acp dt j-jn cc j n1,
(4) sermon (DIV1)
118
Image 22
1029
and quiet be all my thoughts. But after all this Sunshine, there ariseth a tempest. When I do recollect, or be represented unto my conscience, my innumerable, incomparable, intollerable sinnes;
and quiet be all my thoughts. But After all this Sunshine, there arises a tempest. When I do recollect, or be represented unto my conscience, my innumerable, incomparable, intolerable Sins;
cc j-jn vbi d po11 n2. cc-acp p-acp d d n1, a-acp vvz dt n1. c-crq pns11 vdb vvi, cc vbi vvn p-acp po11 n1, po11 j, j, j n2;
(4) sermon (DIV1)
118
Image 22
1030
the remembrance of them is so frightfull, the burden of them is so unsupportable, that I dare not even look up unto Heaven.
the remembrance of them is so frightful, the burden of them is so unsupportable, that I Dare not even look up unto Heaven.
dt n1 pp-f pno32 vbz av j, dt n1 pp-f pno32 vbz av j, cst pns11 vvb xx av vvi a-acp p-acp n1.
(4) sermon (DIV1)
119
Image 22
1031
Faith lies fainting, hope is in a swoon, fear stands by the bed side, despaire lies gaping at the chamber door, my soul is in an extasie.
Faith lies fainting, hope is in a swoon, Fear Stands by the Bed side, despair lies gaping At the chamber door, my soul is in an ecstasy.
n1 vvz vvg, n1 vbz p-acp dt n1, n1 vvz p-acp dt n1 n1, n1 vvz vvg p-acp dt n1 n1, po11 n1 vbz p-acp dt n1.
(4) sermon (DIV1)
119
Image 22
1032
I am weary of all company, but those that speak of mercy. I sit mourning all the day long:
I am weary of all company, but those that speak of mercy. I fit mourning all the day long:
pns11 vbm j pp-f d n1, cc-acp d cst vvb pp-f n1. pns11 vvb vvg d dt n1 av-j:
(4) sermon (DIV1)
119
Image 22
1033
Sorrow and solitude are my associates: I do shed some tears, and would weep tears of blood for my sins.
Sorrow and solitude Are my associates: I do shed Some tears, and would weep tears of blood for my Sins.
n1 cc n1 vbr po11 n2: pns11 vdb vvi d n2, cc vmd vvi n2 pp-f n1 p-acp po11 n2.
(4) sermon (DIV1)
119
Image 22
1034
I lament because my sorrows are not greater for offending my God. Well, yet hear the Physician of souls speaks to thee from Heaven.
I lament Because my sorrows Are not greater for offending my God. Well, yet hear the physician of Souls speaks to thee from Heaven.
pns11 vvb c-acp po11 n2 vbr xx jc p-acp vvg po11 n1. av, av vvb dt n1 pp-f n2 vvz p-acp pno21 p-acp n1.
(4) sermon (DIV1)
119
Image 22
1035
Weep on, bleed on, this bleeding shall not be unto death.
Weep on, bleed on, this bleeding shall not be unto death.
vvb a-acp, vvb a-acp, d j-vvg vmb xx vbi p-acp n1.
(4) sermon (DIV1)
120
Image 22
1036
Jesus Christ hath a Balsome, that shall not onely stanch thy bleeding, but fill the veins of thy soul with comfort. jesus christ hath a Balsome, that shall not only staunch thy bleeding, but fill the Veins of thy soul with Comfort.
np1 np1 vhz dt n1, cst vmb xx av-j vvi po21 j-vvg, cc-acp vvb dt n2 pp-f po21 n1 p-acp n1.
(4) sermon (DIV1)
120
Image 22
1037
His blood is an Antidote for thine. One drop of that shall satisfie for more sins, then ever thou hast committed. Weep on for thy Transgressions:
His blood is an Antidote for thine. One drop of that shall satisfy for more Sins, then ever thou hast committed. Weep on for thy Transgressions:
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(4) sermon (DIV1)
120
Image 22
1038
Those flouds of tears shall not drown thee.
Those floods of tears shall not drown thee.
d n2 pp-f n2 vmb xx vvi pno21.
(4) sermon (DIV1)
121
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1039
Yea rather, like the waters of that universall Deluge, in that saving Arke Christ Jesus, they shall bear up thy soul higher towards Heaven.
Yea rather, like the waters of that universal Deluge, in that Saving Ark christ jesus, they shall bear up thy soul higher towards Heaven.
uh av-c, av-j dt n2 pp-f d j n1, p-acp d j-vvg n1 np1 np1, pns32 vmb vvi a-acp po21 n1 jc p-acp n1.
(4) sermon (DIV1)
121
Image 22
1040
They shall not drowne thee, yea they shall rather save thee from being drowned. This is that Secunda Tabula, after shipwrack;
They shall not drown thee, yea they shall rather save thee from being drowned. This is that Secunda Tabula, After shipwreck;
pns32 vmb xx vvi pno21, uh pns32 vmb av-c vvi pno21 p-acp vbg vvn. d vbz cst np1 np1, p-acp n1;
(4) sermon (DIV1)
121
Image 22
1041
the main plank that shall preserve thee from perishing, emergent repentance.
the main plank that shall preserve thee from perishing, emergent Repentance.
dt j n1 cst vmb vvi pno21 p-acp vvg, fw-la n1.
(4) sermon (DIV1)
121
Image 22
1042
There be two most Valiant and Puissant souldiers, that are the Souls Champions, Faith and Repentance.
There be two most Valiant and Puissant Soldiers, that Are the Souls Champions, Faith and Repentance.
pc-acp vbi crd av-ds j cc j n2, cst vbr dt n2 n2, n1 cc n1.
(4) sermon (DIV1)
122
Image 22
1043
They fight not only against lust and sin, those Gyants of the world: but even against Principalities and Powers, those infernall spirits of darknesse.
They fight not only against lust and since, those Giants of the world: but even against Principalities and Powers, those infernal spirits of darkness.
pns32 vvb xx av-j p-acp n1 cc n1, d n2 pp-f dt n1: cc-acp av p-acp n2 cc n2, d j n2 pp-f n1.
(4) sermon (DIV1)
122
Image 22
1044
Faith hath her weapons and Forces, but Repentance hath many disadvantages. 1. Other Souldiers fight standing, she kneeling:
Faith hath her weapons and Forces, but Repentance hath many disadvantages. 1. Other Soldiers fight standing, she kneeling:
n1 vhz po31 n2 cc n2, cc-acp n1 vhz d n2. crd av-jn n2 vvb vvg, pns31 j-vvg:
(4) sermon (DIV1)
122
Image 22
1045
They in a posture confronting their enemies, she in humiliation, though not tergiversation from her opposites.
They in a posture confronting their enemies, she in humiliation, though not tergiversation from her opposites.
pns32 p-acp dt n1 vvg po32 n2, pns31 p-acp n1, cs xx n1 p-acp po31 n2-jn.
(4) sermon (DIV1)
123
Image 22
1046
They send forth their messengers of death in thundring ordnance: all her thunder is sighs and groans sent up to Heaven for mercies.
They send forth their messengers of death in thundering ordnance: all her thunder is sighs and groans sent up to Heaven for Mercies.
pns32 vvb av po32 n2 pp-f n1 p-acp j-vvg n1: d po31 n1 vbz n2 cc n2 vvn a-acp p-acp n1 p-acp n2.
(4) sermon (DIV1)
123
Image 22
1047
They let flie their fiery Engines of destruction: she hath only her ejaculations: Her most piercing darts, be broken hearts.
They let fly their fiery Engines of destruction: she hath only her ejaculations: Her most piercing darts, be broken hearts.
pns32 vvb vvi po32 j n2 pp-f n1: pns31 vhz av-j pno31 n2: po31 av-ds j-vvg n2, vbb vvn n2.
(4) sermon (DIV1)
123
Image 22
1048
Their shafts are winged with fire, her arrows are feathered with water, her own soft tears.
Their shafts Are winged with fire, her arrows Are feathered with water, her own soft tears.
po32 n2 vbr vvn p-acp n1, po31 n2 vbr vvn p-acp n1, po31 d j n2.
(4) sermon (DIV1)
123
Image 22
1049
They swallow up the hope of victory with insulation: she in an humble prostration expects pity.
They swallow up the hope of victory with insulation: she in an humble prostration expects pity.
pns32 vvb a-acp dt n1 pp-f n1 p-acp n1: pns31 p-acp dt j n1 vvz n1.
(4) sermon (DIV1)
123
Image 22
1050
Yet the God of all power and mercy, whom she beleaguers in Heaven, yeilds her the conquest.
Yet the God of all power and mercy, whom she beleaguers in Heaven, yields her the conquest.
av dt n1 pp-f d n1 cc n1, ro-crq pns31 vvz p-acp n1, vvz pno31 dt n1.
(4) sermon (DIV1)
123
Image 22
1051
He comes from his inpregnable Throne by his most gracious favour, and insteed of confounding her as a Rebel, he useth her as a Friend, or Daughter.
He comes from his inpregnable Throne by his most gracious favour, and instead of confounding her as a Rebel, he uses her as a Friend, or Daughter.
pns31 vvz p-acp po31 j n1 p-acp po31 av-ds j n1, cc av pp-f vvg pno31 p-acp dt n1, pns31 vvz pno31 p-acp dt n1, cc n1.
(4) sermon (DIV1)
123
Image 22
1052
He takes her up from her knees, he wipes away all her tears, he folds her in his armes, he seals her a pardon of all sins,
He Takes her up from her knees, he wipes away all her tears, he folds her in his arms, he Seals her a pardon of all Sins,
pns31 vvz pno31 a-acp p-acp po31 n2, pns31 vvz av d po31 n2, pns31 vvz pno31 p-acp po31 n2, pns31 vvz pno31 dt n1 pp-f d n2,
(4) sermon (DIV1)
123
Image 22
1053
and assures her of an everlasting Kingdom in Heaven. O victorious Repentance! yea rather, O triumphant Goodnesse!
and assures her of an everlasting Kingdom in Heaven. O victorious Repentance! yea rather, Oh triumphant goodness!
cc vvz pno31 pp-f dt j n1 p-acp n1. sy j n1! uh av, uh j n1!
(4) sermon (DIV1)
123
Image 22
1054
O God, Teipsum vincis, thou even overcomest thy self, that thy Comforts may delight our souls.
O God, Teipsum vincis, thou even overcomest thy self, that thy Comforts may delight our Souls.
sy np1, fw-la fw-la, pns21 av vv2 po21 n1, cst po21 n2 vmb vvi po12 n2.
(4) sermon (DIV1)
123
Image 22
1055
It is reported of Alexander, that when he thought (and did but think so) he had conquered all this world, he fell a weeping, that there were no more worlds to conquer.
It is reported of Alexander, that when he Thought (and did but think so) he had conquered all this world, he fell a weeping, that there were no more world's to conquer.
pn31 vbz vvn pp-f np1, cst c-crq pns31 vvd (cc vdd p-acp vvi av) pns31 vhd vvn d d n1, pns31 vvd dt j-vvg, cst a-acp vbdr dx dc n2 pc-acp vvi.
(4) sermon (DIV1)
124
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1056
But there was remaining another world, a better then ever Alexander discovered.
But there was remaining Another world, a better then ever Alexander discovered.
p-acp a-acp vbds vvg j-jn n1, dt jc cs av np1 vvn.
(4) sermon (DIV1)
124
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1057
But this was not for an Alexander by force of Armes, but for a Mary Magdalen by force of tears, to overcome.
But this was not for an Alexander by force of Arms, but for a Marry Magdalen by force of tears, to overcome.
p-acp d vbds xx p-acp dt np1 p-acp n1 pp-f n2, cc-acp p-acp dt uh np1 p-acp n1 pp-f n2, pc-acp vvi.
(4) sermon (DIV1)
124
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1058
It is true, that the Kingdome of Heaven suffers violence:
It is true, that the Kingdom of Heaven suffers violence:
pn31 vbz j, cst dt n1 pp-f n1 vvz n1:
(4) sermon (DIV1)
125
Image 22
1059
but the way of Conquest is not through the blood of bodies, but through a floud of tears, gushing out for our sins.
but the Way of Conquest is not through the blood of bodies, but through a flood of tears, gushing out for our Sins.
p-acp dt n1 pp-f n1 vbz xx p-acp dt n1 pp-f n2, cc-acp p-acp dt n1 pp-f n2, vvg av p-acp po12 n2.
(4) sermon (DIV1)
125
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1060
This is such a stratagem of war, such a policy of Conquest, as the great Monarchs of the world never understood:
This is such a stratagem of war, such a policy of Conquest, as the great Monarchs of the world never understood:
d vbz d dt n1 pp-f n1, d dt n1 pp-f n1, c-acp dt j n2 pp-f dt n1 av-x vvd:
(4) sermon (DIV1)
125
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1061
Yet even this through faith overcomes the world.
Yet even this through faith overcomes the world.
av av d p-acp n1 vvz dt n1.
(4) sermon (DIV1)
125
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1062
Faith hath a plot, which shee hath taught her daughter Repentance, Concedendo superare, to overcome by yeilding.
Faith hath a plot, which she hath taught her daughter Repentance, Concedendo superare, to overcome by yielding.
n1 vhz dt n1, r-crq pns31 vhz vvn po31 n1 np1-n, fw-la fw-la, pc-acp vvi p-acp vvg.
(4) sermon (DIV1)
126
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1063
It is a stratagem among Wrastlers, that if a man can get himself under his antagonist, he lifts him up, the sooner to cast him down;
It is a stratagem among Wrestlers, that if a man can get himself under his Antagonist, he lifts him up, the sooner to cast him down;
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(4) sermon (DIV1)
126
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1064
yea, to give him the greater fall. Repentance stoops as low as she can: she lies, like Joshuah, upon the bare earth, yea wollowes in dust and ashes.
yea, to give him the greater fallen. Repentance stoops as low as she can: she lies, like Joshua, upon the bore earth, yea wollowes in dust and Ashes.
uh, pc-acp vvi pno31 dt jc n1. n1 vvz p-acp j c-acp pns31 vmb: pns31 vvz, av-j np1, p-acp dt j n1, uh vvz p-acp n1 cc n2.
(4) sermon (DIV1)
126
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1065
She holds her self not worthy to be Gods foot-stool:
She holds her self not worthy to be God's footstool:
pns31 vvz po31 n1 xx j pc-acp vbi npg1 n1:
(4) sermon (DIV1)
126
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1066
let him trample upon her, and tread her under his feet, she still holds him by the feet, washeth them with her tears,
let him trample upon her, and tread her under his feet, she still holds him by the feet, washes them with her tears,
vvb pno31 vvi p-acp pno31, cc vvi pno31 p-acp po31 n2, pns31 av vvz pno31 p-acp dt n2, vvz pno32 p-acp po31 n2,
(4) sermon (DIV1)
126
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1067
and wipeth them with the hairs of her head, and kisseth them, though she be spurned by them.
and wipeth them with the hairs of her head, and Kisses them, though she be spurned by them.
cc vvz pno32 p-acp dt n2 pp-f po31 n1, cc vvz pno32, cs pns31 vbb vvn p-acp pno32.
(4) sermon (DIV1)
126
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1068
Doth this humble prostration provoke fury? No, it rather invites mercy. Parcere prostratis scit nobilis ira Leonis:
Does this humble prostration provoke fury? No, it rather invites mercy. Parcere prostratis scit nobilis ira Leonis:
vdz d j n1 vvi n1? uh-dx, pn31 av-c vvz n1. fw-la fw-la fw-la fw-la fw-la np1:
(4) sermon (DIV1)
126
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1069
The Lyon of the Tribe of Judah, will spare such Lambs of humiliation; and in the pastures of consolation;
The lion of the Tribe of Judah, will spare such Lambs of humiliation; and in the pastures of consolation;
dt n1 pp-f dt n1 pp-f np1, vmb vvi d n2 pp-f n1; cc p-acp dt n2 pp-f n1;
(4) sermon (DIV1)
126
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1070
he will both feed and preserve them. That thunder which dissolves the stubborn mettall, yet spares the yeilding purse:
he will both feed and preserve them. That thunder which dissolves the stubborn mettle, yet spares the yielding purse:
pns31 vmb av-d vvi cc vvi pno32. cst n1 r-crq vvz dt j n1, av vvz dt j-vvg n1:
(4) sermon (DIV1)
126
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1071
When power and policy have spent their spirits, submission is found the only way of Conquest.
When power and policy have spent their spirits, submission is found the only Way of Conquest.
c-crq n1 cc n1 vhb vvn po32 n2, n1 vbz vvn dt j n1 pp-f n1.
(4) sermon (DIV1)
126
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1072
The feafull thunder of vengeance is resisted by the soft wool of repentance. 2. Yet hath this blessed grace another disadvantage.
The feafull thunder of vengeance is resisted by the soft wool of Repentance. 2. Yet hath this blessed grace Another disadvantage.
dt j n1 pp-f n1 vbz vvn p-acp dt j n1 pp-f n1. crd av vhz d vvn n1 j-jn n1.
(4) sermon (DIV1)
126
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1073
Faith, the chief of all the Forces, may be somtimes benighted, through the conglomeration of the clouds condensed by our sins.
Faith, the chief of all the Forces, may be sometimes benighted, through the conglomeration of the Clouds condensed by our Sins.
n1, dt n-jn pp-f d dt n2, vmb vbi av j-vvn, p-acp dt n1 pp-f dt n2 vvn p-acp po12 n2.
(4) sermon (DIV1)
127
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1074
Hope may be eclipsed, by the interposition of the earth, our worldly imaginations, betwixt us and that great luminary of heaven, the Sun of righteousnesse; The century of watchful conscience, may be overcome with security.
Hope may be eclipsed, by the interposition of the earth, our worldly Imaginations, betwixt us and that great luminary of heaven, the Sun of righteousness; The century of watchful conscience, may be overcome with security.
n1 vmb vbi vvn, p-acp dt n1 pp-f dt n1, po12 j n2, p-acp pno12 cc cst j n1 pp-f n1, dt n1 pp-f n1; dt n1 pp-f j n1, vmb vbi vvn p-acp n1.
(4) sermon (DIV1)
127
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1075
Sin is a subtile enemy, and his father, the Divel wil shew him the opportunity. Now is the time of invasion:
since is a subtle enemy, and his father, the devil will show him the opportunity. Now is the time of invasion:
n1 vbz dt j n1, cc po31 n1, dt n1 vmb vvi pno31 dt n1. av vbz dt n1 pp-f n1:
(4) sermon (DIV1)
127
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1076
seise on them, and cut all their throats. What shal repentance now do, when faith, the great Lady general droops;
seize on them, and Cut all their throats. What shall Repentance now do, when faith, the great Lady general droops;
vvb p-acp pno32, cc vvi d po32 n2. q-crq vmb n1 av vdb, c-crq n1, dt j n1 n1 vvz;
(4) sermon (DIV1)
127
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1077
and Hope, her Lieutenant general is fainting? when the whole century is overcome with slumber?
and Hope, her Lieutenant general is fainting? when the Whole century is overcome with slumber?
cc vvb, po31 n1 n1 vbz vvg? c-crq dt j-jn n1 vbz vvn p-acp n1?
(4) sermon (DIV1)
127
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1078
Yes, there is a watchman in the tower of the soul, that doth seldom sleep; holy Fear.
Yes, there is a watchman in the tower of the soul, that does seldom sleep; holy fear.
uh, pc-acp vbz dt n1 p-acp dt n1 pp-f dt n1, cst vdz av vvi; j n1.
(4) sermon (DIV1)
128
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1079
He wakens conscience, conscience cals up faith, faith rouzeth hope, hope cryes aloud to repentance, repentance troops all the spiritual forces, the martial musick gives the alarm, the souldiers are in battel-array, the enemies flie, the mind is at peace,
He wakens conscience, conscience calls up faith, faith rouzeth hope, hope cries aloud to Repentance, Repentance troops all the spiritual forces, the martial music gives the alarm, the Soldiers Are in Battle array, the enemies fly, the mind is At peace,
pns31 vvz n1, n1 vvz a-acp n1, n1 vvz n1, vvb n2 av p-acp n1, n1 n2 d dt j n2, dt j n1 vvz dt n1, dt n2 vbr p-acp n1, dt n2 vvb, dt n1 vbz p-acp n1,
(4) sermon (DIV1)
128
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1080
because Gods comforts have delighted the soul. 3. One disadvantage more makes dangerous work for repentance.
Because God's comforts have delighted the soul. 3. One disadvantage more makes dangerous work for Repentance.
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The troops of faith are routed, one wing of hope is cut off.
The troops of faith Are routed, one wing of hope is Cut off.
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Yet this conquering Queen of the Viragines, or maiden-graces, alwayes bears up the Rear, and never appeares till the day be almost lost.
Yet this conquering Queen of the Virgins, or maiden-graces, always bears up the Rear, and never appears till the day be almost lost.
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1083
When those great Commanders, Innocency and Righteousnesse are foiled, and beaten, and have their Queen the soul, in danger to bee taken and slain by sin and Satan, her old adversaries;
When those great Commanders, Innocency and Righteousness Are foiled, and beaten, and have their Queen the soul, in danger to be taken and slave by since and Satan, her old Adversaries;
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1084
Then this Virgo, Virago, that all this while lay in expectation of the event;
Then this Virgo, Virago, that all this while lay in expectation of the event;
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this martiall Maid, victorious Repentance comes in with her Reserve, sets upon the conquerors with her fresh forces, rescues the Queen, our soul, puts the great generall Satan to flight,
this martial Maid, victorious Repentance comes in with her Reserve, sets upon the conquerors with her fresh forces, rescues the Queen, our soul, puts the great general Satan to flight,
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1086
and does impartial execution upon all his souldiers, which be our sins.
and does impartial execution upon all his Soldiers, which be our Sins.
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1087
Thus one grace begets another, by a supernatural generation, til they increase in number and measure, by the Divine inspiration.
Thus one grace begets Another, by a supernatural generation, till they increase in number and measure, by the Divine inspiration.
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1088
Faith calls up repentance, repentance brings in pardon and forgivenesse, pardon leads in comfort, and thus, O my God, Thy comforts delight my soul.
Faith calls up Repentance, Repentance brings in pardon and forgiveness, pardon leads in Comfort, and thus, Oh my God, Thy comforts delight my soul.
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1089
4. When God, by the preaching of his law, hath broken up the fallow ground of our hearts,
4. When God, by the preaching of his law, hath broken up the fallow ground of our hearts,
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1090
and by the applying of his Gospel hath sown the seed of eternal life in those furrows, he lookes that we should bestow our labour in the watering of this plantation.
and by the applying of his Gospel hath sown the seed of Eternal life in those furrows, he looks that we should bestow our labour in the watering of this plantation.
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1091
The ground is his, for he made it: the seed is his, for he gives it:
The ground is his, for he made it: the seed is his, for he gives it:
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1092
the harvest is his, and he owns it.
the harvest is his, and he owns it.
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1093
Yet such is the bounty of his goodness, that he gives his farmers the fruits of it.
Yet such is the bounty of his Goodness, that he gives his farmers the fruits of it.
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1094
The rent of that great Landlords glory being truly payed, the product is ours, even the comfort and salvation of our poor souls.
The rend of that great Landlords glory being truly paid, the product is ours, even the Comfort and salvation of our poor Souls.
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1095
All our pains is, but to hook up the weeds, that would hinder the growth of the corn,
All our pains is, but to hook up the weeds, that would hinder the growth of the corn,
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1096
and dew the furrows with our tears, that it may spring up with chearfulness. But when the reaping-time comes, the whole crop is ours:
and due the furrows with our tears, that it may spring up with cheerfulness. But when the reaping-time comes, the Whole crop is ours:
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and we come home singing with joy and thankfulness; Thy comforts have delighted our souls.
and we come home singing with joy and thankfulness; Thy comforts have delighted our Souls.
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When those glorious reapers, the Angels shal bear up our souls to heaven, like sheaves into the barn, we shal sing harvest-home, & glorifie our infinite good God, and our sweetSaviour JesusChrist.
When those glorious reapers, the Angels shall bear up our Souls to heaven, like sheaves into the barn, we shall sing harvest-home, & Glorify our infinite good God, and our sweetSaviour JesusChrist.
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1099
To conclude, crosses are but the pursuivants to fetch in repentance: and afflictions, but Gods letters, missive formortification.
To conclude, Crosses Are but the pursuivants to fetch in Repentance: and afflictions, but God's letters, missive formortification.
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1100
When we are fallen into some hainous transgressions, we may better say then in our other trouble, this will cost hot water: For so it will indeed:
When we Are fallen into Some heinous transgressions, we may better say then in our other trouble, this will cost hight water: For so it will indeed:
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it wil cost the hot waters of our tears from our eyes, or it will cost the warm blood of our hearts.
it will cost the hight waters of our tears from our eyes, or it will cost the warm blood of our hearts.
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1102
Our godly sorrow for our sins, is like the Pool of Bethesda: when that Angel from heaven, gracious repentance hath troubled the waters, the lazarous soul does but step into them, and is cured.
Our godly sorrow for our Sins, is like the Pool of Bethesda: when that Angel from heaven, gracious Repentance hath troubled the waters, the lazarous soul does but step into them, and is cured.
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1103
For all our spiritual diseases, this is the remedy, upon which we may safely write, Probatum est.
For all our spiritual diseases, this is the remedy, upon which we may safely write, Probatum est.
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1104
We have made our selves sick by sinning: God is the Physician, and he prescribes: Affliction is the Apothecary, and he prepares:
We have made our selves sick by sinning: God is the physician, and he prescribes: Affliction is the Apothecary, and he prepares:
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the Medicine is Repentance, and that infallibly cures. It is a broken heart that makes us whole.
the Medicine is Repentance, and that infallibly cures. It is a broken heart that makes us Whole.
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God loves a true heart, and a clean heart, and an honest heart, and an humble heart:
God loves a true heart, and a clean heart, and an honest heart, and an humble heart:
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1107
yea and he loves a broken heart too. The broken and contrite heart, O God thou wilt not despise.
yea and he loves a broken heart too. The broken and contrite heart, Oh God thou wilt not despise.
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It is true, that we are bound to love him with our whole heart:
It is true, that we Are bound to love him with our Whole heart:
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but if it be broken with penitential sorrow for sin, he wil heal the fracture, redintegrate the heart,
but if it be broken with penitential sorrow for since, he will heal the fracture, redintegrate the heart,
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1110
and reaccept it wholly to himself.
and reaccept it wholly to himself.
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A contrite heart, broken in peices with sorrow, and pickled up in brinish tears, is a sacrifice that God will not reject.
A contrite heart, broken in Pieces with sorrow, and pickled up in brinish tears, is a sacrifice that God will not reject.
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1112
Whosoever hath such a heart, let him make much of it: It is a dish for the king of kings.
Whosoever hath such a heart, let him make much of it: It is a dish for the King of Kings.
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1113
Sin, Repentance and Pardon, are like to the three vernall months of the yeer, March, April, and May. Sin comes in like March blustering, stormy, and full of bold violence.
since, Repentance and Pardon, Are like to the three vernal months of the year, March, April, and May. since comes in like March blustering, stormy, and full of bold violence.
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Repentance succeeds like April, showring, weeping, and full of tears. Pardon follows like May, springing, singing, ful of joys, and flowers.
Repentance succeeds like April, showering, weeping, and full of tears. Pardon follows like May, springing, singing, full of Joys, and flowers.
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If our hands have been ful of March, with the tempests of unrighteousnesse: our eyes must be ful of April, with the sorrow of repentance:
If our hands have been full of March, with the tempests of unrighteousness: our eyes must be full of April, with the sorrow of Repentance:
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& then our hearts shal be ful of May, in the true joy of forgivenesse. His soul; as there be no comforts like those of God;
& then our hearts shall be full of May, in the true joy of forgiveness. His soul; as there be no comforts like those of God;
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so there is nothing to which comforts are so welcom, as to the soul. The pleasure which the body takes, is but the body,
so there is nothing to which comforts Are so welcome, as to the soul. The pleasure which the body Takes, is but the body,
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yea scarce the very shadow of pleasure: the soul of pleasure is the pleasure of the soul.
yea scarce the very shadow of pleasure: the soul of pleasure is the pleasure of the soul.
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There bee many things pleasing to the body, wherein the sanctified soul takes no delight, especially in the day of trouble.
There be many things pleasing to the body, wherein the sanctified soul Takes no delight, especially in the day of trouble.
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In calamity, good nourishments are confortable, good words are comfortable, good friends are comfortable, the Physician is comfortable, the Divine comfortable, a good spouse specially comfortable:
In calamity, good nourishments Are comfortable, good words Are comfortable, good Friends Are comfortable, the physician is comfortable, the Divine comfortable, a good spouse specially comfortable:
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but in respect of these comforts, which passe all understanding, we may say of the rest,
but in respect of these comforts, which pass all understanding, we may say of the rest,
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as Job did to his visitant friends, Miserable comforters are ye all. But blessed are the souls upon whom this Sun of comfort shineth:
as Job did to his visitant Friends, Miserable Comforters Are you all. But blessed Are the Souls upon whom this Sun of Comfort shines:
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and happy are those showers of fears and sorrows, that shall be dryed up with such beams of comforts:
and happy Are those showers of fears and sorrows, that shall be dried up with such beams of comforts:
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and blessed be God, the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.
and blessed be God, the Father of our Lord jesus christ, the Father of Mercies, and the God of all Comfort.
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To whom, with the Son, and Holy Ghost, be all praise and glory, for ever and ever. Amen. FINIS.
To whom, with the Son, and Holy Ghost, be all praise and glory, for ever and ever. Amen. FINIS.
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