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PROV. 28. 13. He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them, shall have mercy.
CURAE. 28. 13. He that Covereth his Sins shall not prosper: but whoso Confesses and Forsaketh them, shall have mercy.
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IN these Words, two different Ways, which Sinners take to attain to Happiness, are represented to us;
IN these Words, two different Ways, which Sinners take to attain to Happiness, Are represented to us;
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The one short and broad, but impassable, by reason of Thieves and Precipices; He that covereth his sins shall not prosper:
The one short and broad, but impassable, by reason of Thieves and Precipices; He that Covereth his Sins shall not prosper:
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the other long and strait, but certain and secure, Who so confesseth and forsaketh them, shall have mercy.
the other long and strait, but certain and secure, Who so Confesses and Forsaketh them, shall have mercy.
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Or if you will, a common Shipwrack, wherein two Planks are presented to us, to save us from drowning;
Or if you will, a Common Shipwreck, wherein two Planks Are presented to us, to save us from drowning;
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The one painted, but rotten, which will undoubtedly deceive us, that is, the Plank of Dissimulation:
The one painted, but rotten, which will undoubtedly deceive us, that is, the Plank of Dissimulation:
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He that covereth his sins shall not prosper: He that Covereth his Sins shall not prosper:
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The other rugged, but sound, which will infallibly bring us safe to Land, that is, the Plank of Repentance;
The other rugged, but found, which will infallibly bring us safe to Land, that is, the Plank of Repentance;
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He that confesseth and forsaketh them, shall have mercie. Or lastly, We may consider herein the Sore, the Chyrurgery, and the Success:He that Confesses and Forsaketh them, shall have mercy. Or lastly, We may Consider herein the Soar, the Chirurgery, and the Success:
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The Store is Sin, the Course of Chyrurgery is double and different, the one by healing over,
The Store is since, the Course of Chirurgery is double and different, the one by healing over,
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or binding up, the other by incision, or cleansing out; the one with supple Oyl, the other with sharp Vineger;
or binding up, the other by incision, or cleansing out; the one with supple Oil, the other with sharp Vinegar;
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the one by bathing, the other by lancing; the one by covering, the other by confessing.
the one by bathing, the other by lancing; the one by covering, the other by confessing.
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The Success is likewise double, and different, proportionable to the two ways of cure;
The Success is likewise double, and different, proportionable to the two ways of cure;
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the one unprosperous, shall not prosper; the other prosperous, shall have mercy. He that covereth his sins shall not prosper:
the one unprosperous, shall not prosper; the other prosperous, shall have mercy. He that Covereth his Sins shall not prosper:
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but whoso confesseth and forsaketh them, shall have mercie. but whoso Confesses and Forsaketh them, shall have mercy.
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The Sore is spiritual and epidemical, that's Sin, 2. Chron. 6. When every one shall know his own sore.
The Soar is spiritual and epidemical, that's since, 2. Chronicles 6. When every one shall know his own soar.
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And more emphatically Isa. 1. 6. it is styled a putrifying sore. So long as our first Parents continued in the state of Innocencie, Roses grew without Thorns, as St. Ambrose observed.
And more emphatically Isaiah 1. 6. it is styled a Putrifying soar. So long as our First Parents continued in the state of Innocence, Roses grew without Thorns, as Saint Ambrose observed.
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As there was no Sin, so there was no Sickness; no Sores in the World, either of Soul or Body.
As there was no since, so there was no Sickness; no Sores in the World, either of Soul or Body.
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Indeed it was not impossible for them to sin, so they should have been Gods, not Men;
Indeed it was not impossible for them to since, so they should have been God's, not Men;
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but it was possible for them not to have sinned, which is as much as the Angels in Heaven can challenge to themselves:
but it was possible for them not to have sinned, which is as much as the Angels in Heaven can challenge to themselves:
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for many of them fell irrecoverably, because they found not a Redeemer, and those, which stood, owe their Conservation,
for many of them fell irrecoverably, Because they found not a Redeemer, and those, which stood, owe their Conservation,
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as we do our Redemption, to the Cross of Christ, Col. 1. 20. But by the fall of Adam the Image of God became defaced in Man, the Rays of heavenly Light eclipsed, the Sparkles of divine Grace cooled, the Understanding infatuated, the Will confounded, the Affections disordered,
as we do our Redemption, to the Cross of christ, Col. 1. 20. But by the fallen of Adam the Image of God became defaced in Man, the Rays of heavenly Light eclipsed, the Sparkles of divine Grace cooled, the Understanding infatuated, the Will confounded, the Affections disordered,
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and in place of these Perfections, Sin entered into the world as an Hereditary Contagion, a spirituall Leprosie, with the Consequents of it, all manner of Sores and Diseases, both of Soul and Body, which cannot be cur'd with all the Balm in Gilead, nor cleans'd with all the Water in the Ocean;
and in place of these Perfections, since entered into the world as an Hereditary Contagion, a spiritual Leprosy, with the Consequents of it, all manner of Sores and Diseases, both of Soul and Body, which cannot be cured with all the Balm in Gilead, nor cleansed with all the Water in the Ocean;
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but onely by the Blood of Christ, and in order to that, by Repentance; which is the Cure commended in my Text.
but only by the Blood of christ, and in order to that, by Repentance; which is the Cure commended in my Text.
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Hence all those swarms of Fevers, Catarrhs, Gouts, Palsies, Apoplexies, and the like, which do infest the Body of Man more than any other living Creatures:
Hence all those swarms of Fevers, Catarrhs, Gouts, Palsies, Apoplexies, and the like, which do infest the Body of Man more than any other living Creatures:
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We may be burned up with Cholerick Distempers, drowned with Hydropick Humours, choak'd with the Fumes of a vitious Stomack,
We may be burned up with Choleric Distempers, drowned with Hydropic Humours, choked with the Fumes of a vicious Stomach,
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and buried quick in the Grave of Melancholick Imaginations.
and buried quick in the Grave of Melancholic Imaginations.
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But the chiefest Defects are those of the Soul, as 1. Ignorance, that in so thick a mist of Errours and Sects, we know not how to finde out the Truth;
But the chiefest Defects Are those of the Soul, as 1. Ignorance, that in so thick a missed of Errors and Sects, we know not how to find out the Truth;
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and that, which tops up our Folly, is, That we are grown too wise in our own conceits. 2. Concupiscence, that Pestilence of the Soul, whose cankered Blossoms are still sprouting up in the most Regenerate Hearts;
and that, which tops up our Folly, is, That we Are grown too wise in our own conceits. 2. Concupiscence, that Pestilence of the Soul, whose cankered Blossoms Are still sprouting up in the most Regenerate Hearts;
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this weakened the Power of Sampson, infatuated the Wisdom of Solomon, defiled the Holiness of David. 3. Self-love,
this weakened the Power of Sampson, infatuated the Wisdom of Solomon, defiled the Holiness of David. 3. Self-love,
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an hidden Poyson, the Rust of the Minde, the Moth of Holiness, the Parent of Envie, the Original of all Vices. 4. Discontent, which makes up prize what we want, sleight what we enjoy, more sensible of Sufferings than of Blessings;
an hidden Poison, the Rust of the Mind, the Moth of Holiness, the Parent of Envy, the Original of all Vices. 4. Discontent, which makes up prize what we want, sleight what we enjoy, more sensible of Sufferings than of Blessings;
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like little Children, which for want of some Toy which they affect, throw away all they have, and fall a crying:
like little Children, which for want of Some Toy which they affect, throw away all they have, and fallen a crying:
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we follow Contentment hard, but as Fools do an Ignis Fatuus, always at a distance. 5. Preposterous fear;
we follow Contentment hard, but as Fools do an Ignis Fatuus, always At a distance. 5. Preposterous Fear;
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If we do ill, we fear Magistrates; if we do well, we fear Detractors: if we be rich, we fear Thieves; if poor, Creditors;
If we do ill, we Fear Magistrates; if we do well, we Fear Detractors: if we be rich, we Fear Thieves; if poor, Creditors;
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if we hate, we fear Enemies; if we love, Corrivals. 6. Distrust; We all say, We trust God, but for the most part sooner with our Souls,
if we hate, we Fear Enemies; if we love, Corrivals. 6. Distrust; We all say, We trust God, but for the most part sooner with our Souls,
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than with our Estates, and hardly without a Pawn, as Usurers would trust a Bankrupt. Lastly Hypocrisie:
than with our Estates, and hardly without a Pawn, as Usurers would trust a Bankrupt. Lastly Hypocrisy:
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If there be a Mote in the Eye, there is a Beam in the Heart;
If there be a Mote in the Eye, there is a Beam in the Heart;
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if there be a Beam in the Eye, there is a Stack of Mischief in the Heart:
if there be a Beam in the Eye, there is a Stack of Mischief in the Heart:
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We look one way, and row another way;
We look one Way, and row Another Way;
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blow hot and cold with the same Mouth, and have our Hearts more double than our breath:
blow hight and cold with the same Mouth, and have our Hearts more double than our breath:
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We flatter for advantage, and we slander for advantage; we serve God for advantage, and if need be, we serve the Devil for advantage.
We flatter for advantage, and we slander for advantage; we serve God for advantage, and if need be, we serve the devil for advantage.
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Then since we have all made shipwrack of Baptismal Grace by sin, since all without exception do stand in need of a second Plank to save them from drowning, it remains that we make choice of one of the two presented to us in my Text, Dissimulation, or Conversion; Covering, or Confessing: That's the next part:
Then since we have all made shipwreck of Baptismal Grace by since, since all without exception do stand in need of a second Plank to save them from drowning, it remains that we make choice of one of the two presented to us in my Text, Dissimulation, or Conversion; Covering, or Confessing: That's the next part:
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He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. He that Covereth his Sins shall not prosper: but whoso Confesses and Forsaketh them shall have mercy.
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There are three good covers of sin in holy Scripture, 1. Charity, 2. Conversion, 3. Pardon:
There Are three good covers of since in holy Scripture, 1. Charity, 2. Conversion, 3. Pardon:
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The two first are mens covers, the third is Gods cover.
The two First Are men's covers, the third is God's cover.
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1. Charity, Prov. 10. 12. Hatred stirreth up strife, but love covereth all sins, and 1. Pet. 4. 8. Charity shall cover the multitude of sins;
1. Charity, Curae 10. 12. Hatred stirs up strife, but love Covereth all Sins, and 1. Pet. 4. 8. Charity shall cover the multitude of Sins;
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Charity thinketh no evil, Charity suspecteth no hurt, Charity interprets all things in the best sense;
Charity Thinketh no evil, Charity suspects no hurt, Charity interprets all things in the best sense;
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Charity doth not aggravate or exaggerate the faults of men, but seeks to extenuate them, imputing them to a good Intention,
Charity does not aggravate or exaggerate the Faults of men, but seeks to extenuate them, imputing them to a good Intention,
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or to Ignorance, or to Surprize, or to the violence of Temptation:
or to Ignorance, or to Surprise, or to the violence of Temptation:
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Charity delights not in carrying about fardles of Tales and Calumnies, as Pedlars do their Packs, from House to House,
Charity delights not in carrying about farthels of Tales and Calumnies, as Pedlars do their Packs, from House to House,
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nor to divulge the Faults of Men, as cursed Cham did the Nakedness of his Father;
nor to divulge the Faults of Men, as cursed Cham did the Nakedness of his Father;
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but to conceal them, and to suppress them, as Joseph was not willing to make Mary a publique example:
but to conceal them, and to suppress them, as Joseph was not willing to make Marry a public Exampl:
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Charity is not vindictive, to write Injuries in Marble, but buries them in oblivion. He that wants this cover, is an unclean Vessel;
Charity is not vindictive, to write Injuries in Marble, but buries them in oblivion. He that Wants this cover, is an unclean Vessel;
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He that hath not this wedding Garment, is sure to be cast into outer darkness; but he that hath it is blessed; he shall prosper:
He that hath not this wedding Garment, is sure to be cast into outer darkness; but he that hath it is blessed; he shall prosper:
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Judge not, and you shall not be judged. Judge not, and you shall not be judged.
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The second good Cover is Conversion, Jam. 5. 20. He that converteth a sinner, shall save a soul,
The second good Cover is Conversion, Jam. 5. 20. He that Converts a sinner, shall save a soul,
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and hide a multitude of sins. Just as he converts a Sinner, and saves a Soul, so he hides sins; not primitively, but derivatively; not principally, but subordinately; not sovereignly, but ministerially.and hide a multitude of Sins. Just as he converts a Sinner, and saves a Soul, so he hides Sins; not primitively, but derivatively; not principally, but subordinately; not sovereignly, but ministerially.
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He converts morally, but Grace, Physically; he by perswading, but Grace by renewing.
He converts morally, but Grace, Physically; he by persuading, but Grace by renewing.
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Now Conversion being an infallible way to Remission, he that helps to convert, helps to cover sin;
Now Conversion being an infallible Way to Remission, he that helps to convert, helps to cover since;
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that's one way. 2. He that converts a man helps to amend him, and after amendment the shame of former sins is covered;
that's one Way. 2. He that converts a man helps to amend him, and After amendment the shame of former Sins is covered;
cst|vbz crd n1. crd pns31 cst vvz dt n1 vvz pc-acp vvi pno31, cc p-acp n1 dt n1 pp-f j n2 vbz vvn;
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the memory of them is rather a Badge of Honour, than a note of Ignominy; like the scar of a Souldiers wound, after it is healed.
the memory of them is rather a Badge of Honour, than a note of Ignominy; like the scar of a Soldiers wound, After it is healed.
dt n1 pp-f pno32 vbz av-c dt n1 pp-f n1, cs dt n1 pp-f n1; av-j dt n1 pp-f dt ng1 n1, c-acp pn31 vbz vvn.
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Thus he hides the sins of his Convert.
Thus he hides the Sins of his Convert.
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But he hides his own sin likewise, that is, dispositively he renders himself more capable of Gods pardon.
But he hides his own since likewise, that is, dispositively he renders himself more capable of God's pardon.
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Blessed are the merciful, for they shall finde mercy: Blessed Are the merciful, for they shall find mercy:
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But those busie Bodies, whose Affections are stronger than their Judgements, who labour with tooth and nail to spread abroad their erroneous Dreams, must expect no share in this Blessing:
But those busy Bodies, whose Affections Are Stronger than their Judgments, who labour with tooth and nail to spread abroad their erroneous Dreams, must expect no share in this Blessing:
p-acp d j n2, rg-crq n2 vbr jc cs po32 n2, r-crq n1 p-acp n1 cc n1 pc-acp vvi av po32 j n2, vmb vvi dx n1 p-acp d n1:
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VVo be to you Scribes and Pharisees, hypocrites: VVo be to you Scribes and Pharisees, Hypocrites:
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for you compass sea and and land to make a Proselyte, and make him two-fold more a child of Hell, than your selves. for you compass sea and and land to make a Proselyte, and make him twofold more a child of Hell, than your selves.
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The third kinde of covering of sin is the forgiving of it. Psal. 85. 2. Thou hast forgiven their iniquity, and covered all their sins:
The third kind of covering of since is the forgiving of it. Psalm 85. 2. Thou hast forgiven their iniquity, and covered all their Sins:
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that is, covered them from the eye of thy Justice; as a Wound is covered with a Plaister, to cure it;
that is, covered them from the eye of thy justice; as a Wound is covered with a Plaster, to cure it;
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as a dead Body is covered in the Grave, to avoid the stench of it;
as a dead Body is covered in the Grave, to avoid the stench of it;
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as the Doors of the Israelites were covered with the Blood of the Paschal Lamb, to cause the destroying Angel to pass by them.
as the Doors of the Israelites were covered with the Blood of the Paschal Lamb, to cause the destroying Angel to pass by them.
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In the same regard elsewhere the Remission of sins is called a forgetting of them, a casting of them behinde the back, a burying them in the bottom of the sea:
In the same regard elsewhere the Remission of Sins is called a forgetting of them, a casting of them behind the back, a burying them in the bottom of the sea:
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of all Covers, this is the best, Psal. 32. 1. Blessed is the man whose transgression is forgiven, and whose sin is covered.
of all Covers, this is the best, Psalm 32. 1. Blessed is the man whose Transgression is forgiven, and whose since is covered.
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But these are not the Covers intended in my Text, the first of which is down-right Denial,
But these Are not the Covers intended in my Text, the First of which is downright Denial,
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as Gehezi thought to have out-faced his Master, and Ananias and Sapphira, St. Peter. Prov. 30. The harlot eateth and wipeth her mouth,
as Gehazi Thought to have outfaced his Master, and Ananias and Sapphira, Saint Peter. Curae 30. The harlot Eateth and wipeth her Mouth,
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and saith, What have I done? Men are too apt to forget the all-seeing Eye of GOD;and Says, What have I done? Men Are too apt to forget the All-seeing Eye of GOD;
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like Woodcocks, which thrust their Heads in a Bush, and think no man sees them, because they see no man.
like Woodcocks, which thrust their Heads in a Bush, and think no man sees them, Because they see no man.
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Let the leprosie of Gehezi, let the sudden death of Ananias & Sapphira warn us to take heed how we seek to cover our faults with lyes;
Let the leprosy of Gehazi, let the sudden death of Ananias & Sapphira warn us to take heed how we seek to cover our Faults with lies;
vvb dt n1 pp-f np1, vvb dt j n1 pp-f np1 cc np1 vvb pno12 pc-acp vvi n1 c-crq pns12 vvb pc-acp vvi po12 n2 p-acp n2;
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well may it advantage a man a little for the present, as a lye got St. Peter his admission into the high Priests hall,
well may it advantage a man a little for the present, as a lie god Saint Peter his admission into the high Priests hall,
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but it hath ever a foul ending, and within a while forfeits the whole stock of a mans credit and reputation:
but it hath ever a foul ending, and within a while forfeits the Whole stock of a men credit and reputation:
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Therefore the Scripture saith, That a lying Tongue is but for a moment; and to God it is a very abomination, Prov. 12. 22. Then tell the Truth, and shame the Devil:
Therefore the Scripture Says, That a lying Tongue is but for a moment; and to God it is a very abomination, Curae 12. 22. Then tell the Truth, and shame the devil:
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When a Fault is ingenuously discovered, the Amends is half made.
When a Fault is ingenuously discovered, the Amends is half made.
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The second Cover is mincing or extenuating of our sins, as the Sluggard, Yet a little sleep, a little slumber, and Jonathan did but taste a little Honey upon his Rods end:
The second Cover is mincing or extenuating of our Sins, as the Sluggard, Yet a little sleep, a little slumber, and Johnathan did but taste a little Honey upon his Rods end:
dt ord n1 vbz vvg cc vvg pp-f po12 n2, c-acp dt n1, av dt j n1, dt j n1, cc np1 vdd p-acp vvi dt j n1 p-acp po31 n2 vvi:
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But a little leaven leaveneth the whole lump, a few dead flies cause the oyntment of the Apothecarie to stink, Eccl. 11. He that clippeth a little of the Kings Coyn, is guilty of Treason;
But a little leaven leaveneth the Whole lump, a few dead flies cause the ointment of the Apothecary to stink, Ecclesiastes 11. He that clips a little of the Kings Coin, is guilty of Treason;
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every little Sand hath his weight;
every little Sand hath his weight;
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and it is all one whether a man be pressed to death with an heap of Sand,
and it is all one whither a man be pressed to death with an heap of Sand,
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or a Mass of Lead, whether a Ship be overwhelmed with one great wave, or drowned with many small Leaks.
or a Mass of Led, whither a Ship be overwhelmed with one great wave, or drowned with many small Leaks.
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More perish by the daily habitual presumptuous practice of lesser sins, than by one foul act of some greater sin.
More perish by the daily habitual presumptuous practice of lesser Sins, than by one foul act of Some greater since.
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We detest that horrid Paradox, That all sins are equal;
We detest that horrid Paradox, That all Sins Are equal;
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That he is as great a Transgressor that kills a Cock-Chicken without a cause, as he that murthers a Prince.
That he is as great a Transgressor that kills a Cock-Chicken without a cause, as he that murders a Prince.
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But he that makes light of any sin, when he comes to make up his account with God, destroys himself;
But he that makes Light of any since, when he comes to make up his account with God, Destroys himself;
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yet this is often our Condition: A mote in our neighbours eye, shews greater than a beam in our own.
yet this is often our Condition: A mote in our neighbours eye, shows greater than a beam in our own.
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The third Cover is that of Excuses. Saul pleads for a Sacrifice to the Lord, to excuse his own Disobedience.
The third Cover is that of Excuses. Saul pleads for a Sacrifice to the Lord, to excuse his own Disobedience.
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Gehezi pleads the necessity of the Sons of the Prophets for his Bribery, Judas alleageth the poor to palliate his Covetousness.Gehazi pleads the necessity of the Sons of the prophets for his Bribery, Judas allegeth the poor to palliate his Covetousness.
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When the King of heaven invites Men to his great Supper, one hath married a Wife, another purchased a Farm, the third must go to prove some Oxen;
When the King of heaven invites Men to his great Supper, one hath married a Wife, Another purchased a Farm, the third must go to prove Some Oxen;
c-crq dt n1 pp-f n1 vvz n2 p-acp po31 j n1, pi vhz vvn dt n1, j-jn vvd dt n1, dt ord vmb vvi pc-acp vvi d n2;
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many frame Excuses to themselves with as much ease as the Spider weaves her Webs. Every Sin hath its Cloak, Malice and Revenge pretends zeal of Justice;
many frame Excuses to themselves with as much ease as the Spider weaves her Webs. Every since hath its Cloak, Malice and Revenge pretends zeal of justice;
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Willful Murther, I mean in our Duellists, which cries to Heaven for Revenge, muffles it self up in the Cloak of Honour and Reputation.
Wilful Murder, I mean in our Duellists, which cries to Heaven for Revenge, muffles it self up in the Cloak of Honour and Reputation.
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These Fig-tree Leaves may serve to cover our Sins well enough, whilst it is Vacation; but take heed of the Term-time when it comes:
These Fig tree Leaves may serve to cover our Sins well enough, while it is Vacation; but take heed of the Termtime when it comes:
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When Conscience begins to spit Fire and Brimstone in our Face, when the Devil pulls off the Hood wherewith he hath blinded us;
When Conscience begins to spit Fire and Brimstone in our Face, when the devil pulls off the Hood wherewith he hath blinded us;
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then all these painted Excuses vanish away, we hear nothing but Hues and Cries, we see nothing but evident Destruction.
then all these painted Excuses vanish away, we hear nothing but Hues and Cries, we see nothing but evident Destruction.
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The fourth Cover is, Transferring of our sins upon others; as Adam upon the Woman, the Israelites upon their Fathers.
The fourth Cover is, Transferring of our Sins upon Others; as Adam upon the Woman, the Israelites upon their Father's.
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The Fathers have eaten sowre grapes, and the Childrens teeth are set on edge; as if the multitude of Delinquents did lessen the Offence;The Father's have eaten sour grapes, and the Children's teeth Are Set on edge; as if the multitude of Delinquents did lessen the Offence;
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nay rather, the more the Transgressors, the nearer are the Judgements of God. Others accuse the Times, and evil Company of their Faults.
nay rather, the more the Transgressors, the nearer Are the Judgments of God. Others accuse the Times, and evil Company of their Faults.
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How should one stick say it remained unscorch'd in the midst of a flaming Bundle? 'Tis true, As fire begets fire, so doth sin;
How should one stick say it remained unscorched in the midst of a flaming Bundle? It's true, As fire begets fire, so does sin;
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evil manners corrupt good, though the operation be not always present: Poyson must have a time of working:evil manners corrupt good, though the operation be not always present: Poison must have a time of working:
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The more our familiarity grows with sin, the less the deformity thereof appears: After the Musick is ended, the Tune still remains in our Ears.
The more our familiarity grows with since, the less the deformity thereof appears: After the Music is ended, the Tune still remains in our Ears.
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He that makes Conscience of his Ways, must avoid evil Company as he would do Poyson,
He that makes Conscience of his Ways, must avoid evil Company as he would do Poison,
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or an house infected with the Plague;
or an house infected with the Plague;
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and write, Lord have mercy upon us on the one Door, as well as on the other.
and write, Lord have mercy upon us on the one Door, as well as on the other.
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Others make Satan their Cover, and cast their Sins upon his Score. The Devil may sollicit us, but he cannot necessitate us:
Others make Satan their Cover, and cast their Sins upon his Score. The devil may solicit us, but he cannot necessitate us:
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He could not thrust the Apple by force down Eves Throat, nor push Christ by violence down from the Pinnacle:
He could not thrust the Apple by force down Eves Throat, nor push christ by violence down from the Pinnacle:
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He hath a sleight of perswading, not a power of compelling: He blows the Coals, but the Fire is our own:
He hath a sleight of persuading, not a power of compelling: He blows the Coals, but the Fire is our own:
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He bites, but it is those which thrust themselves into his Jaws: Resist the Devil, and he will fly from you.
He bites, but it is those which thrust themselves into his Jaws: Resist the devil, and he will fly from you.
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Lastly, Some make GOD himself the Cover for their Sins; of all Covers this is the worst:
Lastly, some make GOD himself the Cover for their Sins; of all Covers this is the worst:
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So Adam, The Woman which THOU gavest me.
So Adam, The Woman which THOU Gavest me.
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Such are they which make all things in the World, even Sin it self, to come to pass fatally, inevitably, by virtue of a necessitating Decree of GOD.
Such Are they which make all things in the World, even since it self, to come to pass fatally, inevitably, by virtue of a necessitating decree of GOD.
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Such are they which make their Redeemer their Pack-Horse (be it spoken with Reverence) to bear their presumptuous Sins:
Such Are they which make their Redeemer their Pack-Horse (be it spoken with reverence) to bear their presumptuous Sins:
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as if he had shed his precious Blood to purchase our Liberty, that we might turn Libertines: Deceive not your selves;
as if he had shed his precious Blood to purchase our Liberty, that we might turn Libertines: Deceive not your selves;
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to whom Christ is made Redemption; to them he is made Righteousness and Sanctification. This is the fourth Cover, the Transferring of our Sins upon Others. The fifth Cover is Hypocrisie.
to whom christ is made Redemption; to them he is made Righteousness and Sanctification. This is the fourth Cover, the Transferring of our Sins upon Others. The fifth Cover is Hypocrisy.
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This was Absalom 's Cloak for his Rebellion:
This was Absalom is Cloak for his Rebellion:
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Such Covers were Cain's Sacrifice, Esau 's Tears, Jezebel 's Fast, the Pharisees Alms, the Harlots Vow, the Traytors Kiss.
Such Covers were Cain's Sacrifice, Esau is Tears, Jezebel is Fast, the Pharisees Alms, the Harlots Voelli, the Traitors Kiss.
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The World is full of such Juglers and Mountebanks in Religion, of all Sects, who cry, Great is Diana; and magnifie the Image that fell down from Jupiter; meaning nothing but their Profit:
The World is full of such Jugglers and Mountebanks in Religion, of all Sects, who cry, Great is Diana; and magnify the Image that fell down from Jupiter; meaning nothing but their Profit:
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Who cry aloud, Lord, Lord; and mutter to themselves, Da mihi fallere, da jus•um sanctum { que } videri:
Who cry aloud, Lord, Lord; and mutter to themselves, Dam mihi fallere, da jus•um sanctum { que } videri:
r-crq vvb av, n1, n1; cc vvb p-acp px32, n1 fw-la fw-la, fw-la fw-la fw-la { fw-fr } fw-la:
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Give me grace to cheat and to delude the Eyes of the World: painted Sepulchres, very Glow-Worms, which have a counterte it Light, without any Heat;
Give me grace to cheat and to delude the Eyes of the World: painted Sepulchres, very Glow-Worms, which have a counterte it Light, without any Heat;
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Pictures with double Prospectives, that to the Light, presents an Angel, the other from the Light, a Devil:
Pictures with double Prospectives, that to the Light, presents an Angel, the other from the Light, a devil:
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We have pulled down other Pictures to set these up in our Churches. Nothing is more odious unto God, than to make a stalking-Horse of Religion:
We have pulled down other Pictures to Set these up in our Churches. Nothing is more odious unto God, than to make a stalking-Horse of Religion:
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Christ throws out seve• woes against Hypocrites:
christ throws out seve• woes against Hypocrites:
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Other Sinners may be converted, the Hypocrite hardly, because he hath converted Conversion it self into sin.
Other Sinners may be converted, the Hypocrite hardly, Because he hath converted Conversion it self into since.
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Such as devour Widdows houses under a colour of long prayers, shall receive the greater damnation. Such as devour Widows houses under a colour of long Prayers, shall receive the greater damnation.
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The sixth and last Cover is Impudence to defend our Sins, and glory in them, which is used by none but those who have already gotten one Foot within the Gates of Hell. Periisse puto cui pudor periit: Past Shame, past Grace.
The sixth and last Cover is Impudence to defend our Sins, and glory in them, which is used by none but those who have already got one Foot within the Gates of Hell. Periisse puto cui pudor Periit: Passed Shame, past Grace.
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St. Austin bewails his Youth, led in the Streets of Babylon, where when he heard his Companions boasting of their lewdness, he was forced to feign those things he never did,
Saint Austin bewails his Youth, led in the Streets of Babylon, where when he herd his Sodales boasting of their Lewdness, he was forced to feign those things he never did,
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least he should appear so much more vile, by how much he was more innocent. That which was his Detestation, is now the onely Garb for a Gallant:
lest he should appear so much more vile, by how much he was more innocent. That which was his Detestation, is now the only Garb for a Gallant:
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Such a Gallant was Cham, that gloried in the Nakedness of his own Father, whilst his more modest Brethren covered it with their Faces backward:
Such a Gallant was Cham, that gloried in the Nakedness of his own Father, while his more modest Brothers covered it with their Faces backward:
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Such another Gallant was Caligula, who said, He liked nothing better in his own Disposition than his Impudence:
Such Another Gallant was Caligula, who said, He liked nothing better in his own Disposition than his Impudence:
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A Voice fitter for a Hangman than an Emperour.
A Voice fitter for a Hangman than an Emperor.
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It was the height of Israel 's sin, That she had a Whores Forehead, and refused to be ashamed:
It was the height of Israel is since, That she had a Whores Forehead, and refused to be ashamed:
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Shamefastness is the praise of Nature, the Harbinger of Grace, the Ensign of Honesty, the Seat of Virtue, the Witness of Innocencie.
Shamefastness is the praise of Nature, the Harbinger of Grace, the Ensign of Honesty, the Seat of Virtue, the Witness of Innocence.
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But glorying in sin is the next Link to Damnation. They that use such vain Covers as these, shall one day wish for another cover,
But glorying in since is the next Link to Damnation. They that use such vain Covers as these, shall one day wish for Another cover,
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even the Mountains to fall upon them, and the Hills to cover them from the presence of the Lamb.
even the Mountains to fallen upon them, and the Hills to cover them from the presence of the Lamb.
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So unprosperous is this course of concealing: That's the next part, Shall not prosper. First, He shall not prosper in his sin;
So unprosperous is this course of concealing: That's the next part, Shall not prosper. First, He shall not prosper in his since;
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he shall not finde that Happiness and Content in it which he expects.
he shall not find that Happiness and Content in it which he expects.
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Amon was sick of love until he enjoyed Thamar, that moment passed, his Love was dogged with Hatred and Repentance.Amon was sick of love until he enjoyed Tamar, that moment passed, his Love was dogged with Hatred and Repentance.
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What a deal of conveniencie and hearts ease did Ahab promise to himself in Naboth 's Vineyard;
What a deal of conveniency and hearts ease did Ahab promise to himself in Naboth is Vineyard;
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and the very first time he goes to take possession of it, he meets there with the Tidings of the utter ruine of Himself and Family.
and the very First time he Goes to take possession of it, he meets there with the Tidings of the utter ruin of Himself and Family.
cc dt av ord n1 pns31 vvz pc-acp vvi n1 pp-f pn31, pns31 vvz a-acp p-acp dt n2 pp-f dt j n1 pp-f px31 cc n1.
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Herod violated all Laws of God and Man, burthened his Conscience, waded through a Sea of Blood, all to settle the Kingdom upon his Son; and he proves an Unthrift;Herod violated all Laws of God and Man, burdened his Conscience, waded through a Sea of Blood, all to settle the Kingdom upon his Son; and he Proves an Unthrift;
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offers half of it to a wanton Minion for a Dance. So Goods ill gotten, are like a Coal of Fire in a thatch'd House.
offers half of it to a wanton Minion for a Dance. So Goods ill got, Are like a Coal of Fire in a thatched House.
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Remember Herod. Before Judas had fingered that beggerly sum of thirty pieces of Silver, his Desires were upon the Rack;
remember Herod. Before Judas had fingered that beggarly sum of thirty Pieces of Silver, his Desires were upon the Rack;
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he forgot his Duty to God, his Fidelity to his Master, his care of his own soul.
he forgotten his Duty to God, his Fidis to his Master, his care of his own soul.
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But when he once had it, he could not indure to look upon it, as being the cause of his bane;
But when he once had it, he could not endure to look upon it, as being the cause of his bane;
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he casts it away as an infectious Rag; he disgorgeth it in the very Temple: his detestation of that poysonous Morsel, was greater than his reverence to that Holy Place.
he Cast it away as an infectious Rag; he disgorgeth it in the very Temple: his detestation of that poisonous Morsel, was greater than his Reverence to that Holy Place.
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When Pharaoh 's lean Kine had devoured the fat, they were still no better favoured themselves.
When Pharaoh is lean Kine had devoured the fat, they were still no better favoured themselves.
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Let us all but look back to our former Excesses, and unlawful Pleasures, and see if we may not sighing say with the Apostle, What profit had we of those things whereof we are now ashamed? So he shall not prosper in his sin.
Let us all but look back to our former Excesses, and unlawful Pleasures, and see if we may not sighing say with the Apostle, What profit had we of those things whereof we Are now ashamed? So he shall not prosper in his since.
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Secondly, He shall not prosper in his Affairs;
Secondly, He shall not prosper in his Affairs;
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not in his temporal Undertakings, Jer. 22. 30. Write this man childless, a man that shall not prosper in his days.
not in his temporal Undertakings, Jer. 22. 30. writ this man childless, a man that shall not prosper in his days.
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Israel could not prosper so long as the accursed thing remained hidden in Achan 's Tent. The eleven Tribes prospered not against Benjamin, until they had humbled themselves by fasting.Israel could not prosper so long as the accursed thing remained hidden in achan is Tent. The eleven Tribes prospered not against Benjamin, until they had humbled themselves by fasting.
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Jonas prospered not in a Ship until he had reconcile himself to God; then he found safety in the Belly of a Whale.Jonah prospered not in a Ship until he had reconcile himself to God; then he found safety in the Belly of a Whale.
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Neither shall he thrive or prosper in spiritual Graces:
Neither shall he thrive or prosper in spiritual Graces:
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No Man can serve both GOD and Belial: These hidden Sins do choak the Seed of the Word;
No Man can serve both GOD and Belial: These hidden Sins do choke the Seed of the Word;
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they hinder the Efficacie of our Prayers, they make the blessed Sacrament to become poyson, and our Fasts and Humiliations, to be meer Mockeries.
they hinder the Efficacy of our Prayers, they make the blessed Sacrament to become poison, and our Fasts and Humiliations, to be mere Mockeries.
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The Grace of God will not suffer Mates, to be chamber-fellows, and fellow-commoners with her in the same Heart.
The Grace of God will not suffer Mates, to be chamber-fellows, and fellow-commoners with her in the same Heart.
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To ask for which of our sins things have succeeded unprosperously with us, were to seek a man in Athens at noon day, with a Candle and a Lanthorn.
To ask for which of our Sins things have succeeded unprosperously with us, were to seek a man in Athens At noon day, with a Candle and a Lantern.
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The Lord sanctifie our sufferings to us; until then, we cannot prosper in our Affai•s. Thirdly, He shall not prosper in his concealment.
The Lord sanctify our sufferings to us; until then, we cannot prosper in our Affai•s. Thirdly, He shall not prosper in his concealment.
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God will bring it to light, 2 Sam. 12. 2. Thou didst it secretly, but I will do this thing before all Israel, and before the S•n:
God will bring it to Light, 2 Sam. 12. 2. Thou didst it secretly, but I will do this thing before all Israel, and before the S•n:
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— For nothing is covered, which shall not be revealed, Luk. 12. 2. Almost incredible are the ways which God useth for the Discovery of crying Sins; especially of Murther.— For nothing is covered, which shall not be revealed, Luk. 12. 2. Almost incredible Are the ways which God uses for the Discovery of crying Sins; especially of Murder.
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Whilst the Earth is covered with Snow, the Ditches, and Dunghills, and Deformities thereof are hid;
While the Earth is covered with Snow, the Ditches, and Dunghills, and Deformities thereof Are hid;
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but by the melting of the Snow they are discovered:
but by the melting of the Snow they Are discovered:
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So the vi•lanous Projects of Dissemblers are so covered over with a shew of Snow-white Innocence and Candor, that they are able like Zeuxis his Counterfeit Grapes to deceive a piercing Eye:
So the vi•lanous Projects of Dissemblers Are so covered over with a show of Snow-white Innocence and Candor, that they Are able like Zeuxis his Counterfeit Grapes to deceive a piercing Eye:
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But when time shall bring Truth to light, their horrid ugliness will appear to the Eye of the World:
But when time shall bring Truth to Light, their horrid ugliness will appear to the Eye of the World:
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we may this day observe the footsteps of God's justice, how he brings the same Troubles home to their Doors who have been underhand the Contrivers and Fomenters of them among their Neighbours:
we may this day observe the footsteps of God's Justice, how he brings the same Troubles home to their Doors who have been underhand the Contrivers and Fomenters of them among their Neighbours:
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And now Bellona begins to shake her bloody Whip among them, as if God should say, Thou didst it secretly,
And now Bellona begins to shake her bloody Whip among them, as if God should say, Thou didst it secretly,
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but I will do this thing before all Europe, and before the Sun. Just art thou, O Lord, and right are thy judgements.
but I will do this thing before all Europe, and before the Sun. Just art thou, Oh Lord, and right Are thy Judgments.
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So he shall not prosper in his concealment. Fourthly, He shall not prosper in obtaining pardon for his sin;
So he shall not prosper in his concealment. Fourthly, He shall not prosper in obtaining pardon for his since;
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and then all his other Advantages are too much to his cost:
and then all his other Advantages Are too much to his cost:
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What shall it profit a man to gain the whole world, and lose his own Soul. A damned spirit in Hell may as soon hope for forgiveness at the Hands of God,What shall it profit a man to gain the Whole world, and loose his own Soul. A damned Spirit in Hell may as soon hope for forgiveness At the Hands of God,
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as that person who hides and cherisheth his sins privately in his Heart; this is to make God Confederate with us in our wickedness and dissimulation:
as that person who hides and Cherishes his Sins privately in his Heart; this is to make God Confederate with us in our wickedness and dissimulation:
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'Tis in vain to skin over a sore, whilst dead flesh remains within; the Weapon must first be pull'd out, before the Wound can be cured:
It's in vain to skin over a soar, while dead Flesh remains within; the Weapon must First be pulled out, before the Wound can be cured:
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The Medicines of salvation profit not a wounded Soul, until the firy darts of Satan be drawn out by Repentance.
The Medicines of salvation profit not a wounded Soul, until the firy darts of Satan be drawn out by Repentance.
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So he shall not prosper in his Recovery.
So he shall not prosper in his Recovery.
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Lastly, These Words, He Shall not prosper, are a NONLATINALPHABET, and signifie as much as he shall suffer, he shall smart for it.
Lastly, These Words, He Shall not prosper, Are a, and signify as much as he shall suffer, he shall smart for it.
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1. He shall suffer in his Conscience, those Coeca vulnera, those blinde blows which no man knows but he, which feels worse than all the Plagues of Egypt, and Botches of Job. This made Cain a Runnagate upon the face of the Earth.
1. He shall suffer in his Conscience, those Blind vulnera, those blind blows which no man knows but he, which feels Worse than all the Plagues of Egypt, and Botches of Job. This made Cain a Runagate upon the face of the Earth.
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2. The Judgements of God shall pursue him both in this Life, and the Life to come.
2. The Judgments of God shall pursue him both in this Life, and the Life to come.
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Herod did not only not prosper in his aim, to entail the Crown to his Posterity,Herod did not only not prosper in his aim, to entail the Crown to his Posterity,
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but the day came that paid for all, such a conglomeration of unmeasurable Torments, as they are described by Josephus, did hardly ever meet together in one man,
but the day Come that paid for all, such a conglomeration of unmeasurable Torments, as they Are described by Josephus, did hardly ever meet together in one man,
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and which is worse, these were but the fore-runners of greater:
and which is Worse, these were but the forerunners of greater:
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Judas did not onely miss his contentment in the thirty pieces of Silver, but he got thirty Curses;Judas did not only miss his contentment in the thirty Pieces of Silver, but he god thirty Curses;
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you may finde them Psal. 109. The Money perished, but the Curses stuck by him until they brought him to an halter.
you may find them Psalm 109. The Money perished, but the Curses stuck by him until they brought him to an halter.
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Envie not a Murtherer that braves it upon the stage for the first or second Act of a Tragedy,
Envy not a Murderer that braves it upon the stage for the First or second Act of a Tragedy,
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nor an Oxe, that is fatting for the slaughter, nor a Thief that is riding in state to his Execution:
nor an Ox, that is fatting for the slaughter, nor a Thief that is riding in state to his Execution:
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Have patience and expect the Catastrophe, Eccles. 8. Though a sinner doth evil an hundred times,
Have patience and expect the Catastrophe, Eccles. 8. Though a sinner does evil an hundred times,
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and the Lord still prolongeth his days, yet I know it will be well with them that fear the Lord;
and the Lord still prolongeth his days, yet I know it will be well with them that Fear the Lord;
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but it shall not be well with the wicked. Thus every way he shall not prosper.but it shall not be well with the wicked. Thus every Way he shall not prosper.
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And so I leave him lurking under a Net, treasuring up to himself wrath against the day of wrath, to come to the true Convert in the next Words.
And so I leave him lurking under a Net, treasuring up to himself wrath against the day of wrath, to come to the true Convert in the next Words.
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But he that confesseth and forsaketh them, shall have mercie.
But he that Confesses and Forsaketh them, shall have mercy.
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Confession, with its Requisites, Contrition and Amendment of Life, which is here called forsaking, do make up a compleat Repentance.
Confessi, with its Requisites, Contrition and Amendment of Life, which is Here called forsaking, do make up a complete Repentance.
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Which some Fathers style a second Table after shipwrack, others a Baptism of pains and tears:
Which Some Father's style a second Table After shipwreck, Others a Baptism of pains and tears:
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yea, some of them doubted not to say, That Confession did loose the bands of sin,
yea, Some of them doubted not to say, That Confessi did lose the bans of since,
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and extinguish the Fire of Hell; that is, not by way of Merit, but by way of Impetration;
and extinguish the Fire of Hell; that is, not by Way of Merit, but by Way of Impetration;
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not by paying, but by pacifying the wrath of God, and so averting his Judgements.
not by paying, but by pacifying the wrath of God, and so averting his Judgments.
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No, those blessed Saints did never dream that the Covenant of Grace, whereunto we are admitted by Baptism, was evacuated by a Lapse into sin;
No, those blessed Saints did never dream that the Covenant of Grace, whereunto we Are admitted by Baptism, was evacuated by a Lapse into since;
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or that any new & different Covenant was established by Repentance, grounded partly upon the Merits of Christ, and partly upon our selves.
or that any new & different Covenant was established by Repentance, grounded partly upon the Merits of christ, and partly upon our selves.
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Let Confession and Repentance have their due, but let them not thrust Christ out of the Chair, from whose Grace they flow, from whose Acceptation they have their Efficacy.
Let Confessi and Repentance have their endue, but let them not thrust christ out of the Chair, from whose Grace they flow, from whose Acceptation they have their Efficacy.
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Thrice happy are they which use this Plank aright, to bring them through the raging Billows of this sinful world, to the Haven of eternal Bliss.
Thrice happy Are they which use this Plank aright, to bring them through the raging Billows of this sinful world, to the Haven of Eternal Bliss.
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Confession is as ancient as our first Parents, whom God himself did call to the performance of this duty.
Confessi is as ancient as our First Parents, whom God himself did call to the performance of this duty.
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It was practised among the Israelites, by Divine Precept, Num. 5. 7. By those Jews that repaired to the Baptism of John, Matth. 3. By those Ephesian Converts, Acts 19. prescribed by St. James, Jam. 5. Confess one to another, and pray one for another.
It was practised among the Israelites, by Divine Precept, Num. 5. 7. By those jews that repaired to the Baptism of John, Matthew 3. By those Ephesian Converts, Acts 19. prescribed by Saint James, Jam. 5. Confess one to Another, and pray one for Another.
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Endowed with such ample privileges, as in the first Epistle of St. John, If we confess our sins, he is faithfull and just to forgive us our sins,
Endowed with such ample privileges, as in the First Epistle of Saint John, If we confess our Sins, he is faithful and just to forgive us our Sins,
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and cleanse us from all unrighteousness. and cleanse us from all unrighteousness.
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And here in my Text, He that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall have mercy.
And Here in my Text, He that Covereth his Sins shall not prosper, but he that Confesses and Forsaketh them, shall have mercy.
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There is no better physick for a full stomach than a vomit; nor for a soul replete with sin, than Confession.
There is no better physic for a full stomach than a vomit; nor for a soul replete with since, than Confessi.
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Bodily sores do oftentimes compell a man to put off natural shamefac'dness, and to expose his less honourable parts to the view of the Chirurgion.
Bodily sores do oftentimes compel a man to put off natural shamefacedness, and to expose his less honourable parts to the view of the Chirurgeon.
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Ought not every one to be as solicitous for his soul? We offend God three ways;
Ought not every one to be as solicitous for his soul? We offend God three ways;
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by the imaginations of our hearts; by the words of our mouths; by the actions of our lives.
by the Imaginations of our hearts; by the words of our mouths; by the actions of our lives.
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If we intend to please God, we must take a clean contrary course; for evil thoughts of the heart, bring contrition of the heart;
If we intend to please God, we must take a clean contrary course; for evil thoughts of the heart, bring contrition of the heart;
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for corrupt speaches of the mouth, bring Confession of the mouth; for wicked actions of our life, bring fruits worthy amendment of life.
for corrupt Speeches of the Mouth, bring Confessi of the Mouth; for wicked actions of our life, bring fruits worthy amendment of life.
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Buy this means we bring glory to God, and shame to our selves;
Buy this means we bring glory to God, and shame to our selves;
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and prevent that great confusion of face, which otherwise must fall upon us at the day of Judgement,
and prevent that great confusion of face, which otherwise must fallen upon us At the day of Judgement,
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before God and Angels and Men. A contrite sinner stands not upon terms of reputation with God, or with his Church.
before God and Angels and Men. A contrite sinner Stands not upon terms of reputation with God, or with his Church.
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Why should we be more affraid to confess, than we were to offend? to make those the Witnesses of o•• Tears, who have been the Witnesses of our Faults to take away the Scandal that we our selves have g•ven? Let the World take notice of our Sin,
Why should we be more afraid to confess, than we were to offend? to make those the Witnesses of o•• Tears, who have been the Witnesses of our Faults to take away the Scandal that we our selves have g•ven? Let the World take notice of our since,
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so may likewise take notice of our Repentance.
so may likewise take notice of our Repentance.
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〈 ◊ 〉 great Sickness often ushers in Health, and a bet••• Habitude of the Body;
〈 ◊ 〉 great Sickness often ushers in Health, and a bet••• Habitude of the Body;
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a broken Bone, when it is w••• knit, grows the stronger: So the first shall be l••• and the last shall be first.
a broken Bone, when it is w••• knit, grows the Stronger: So the First shall be l••• and the last shall be First.
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Indeed Innocence (if t•• Herb of Grace were to be found) is better than C••fession: but there is more joy in heaven over one sin••• that repenteth,
Indeed Innocence (if t•• Herb of Grace were to be found) is better than C••fession: but there is more joy in heaven over one sin••• that Repenteth,
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than ninety nine just Persons that need•• repentance, among the Holy Angels:than ninety nine just Persons that need•• Repentance, among the Holy Angels:
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Da Pater 〈 ◊ 〉 per eis gaudere de nobis, &c. Grant, O Father, t••• they may always rejoyce over us, that Thou ma•• always be glorified by them for us, that we and th•• together may praise thy Holy Name, O Thou t••• art the Creator of Men and Angels.Dam Pater 〈 ◊ 〉 per eis Rejoice de nobis, etc. Grant, Oh Father, t••• they may always rejoice over us, that Thou ma•• always be glorified by them for us, that we and th•• together may praise thy Holy Name, Oh Thou t••• art the Creator of Men and Angels.
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No man can doubt but the Romanists have gro•• abused Confession, by tricking it up in the Robes •• a Sacrament;
No man can doubt but the Romanists have gro•• abused Confessi, by tricking it up in the Robes •• a Sacrament;
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by obtruding a particular and plen•• enumeration of all sins, to Man, as absolutely ne•••sary to Salvation by Divine Institution, by mak••• it with their commutations, a Remedy rather for Confessors Purse,
by obtruding a particular and plen•• enumeration of all Sins, to Man, as absolutely ne•••sary to Salvation by Divine Institution, by mak••• it with their commutations, a Remedy rather for Confessors Purse,
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than the Confitents Soul, by in•••sing ludibrious Penances:
than the Confitents Soul, by in•••sing ludibrious Penances:
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As Chaucer observed, knew how to impose an easie Panance, where he l••ed for a good Pittance, by making it a Pick-Loc• know the secrets of States and Families, Scire 〈 ◊ 〉 secreta domus atque unde timeri, by absolving b•• •hey enjoyn Ecclesiastical Satisfaction, by reducing to a customary Formality;
As Chaucer observed, knew how to impose an easy Panance, where he l••ed for a good Pittance, by making it a Pick-Loc• know the secrets of States and Families, Scire 〈 ◊ 〉 secreta domus atque unde timeri, by absolving b•• •hey enjoin Ecclesiastical Satisfaction, by reducing to a customary Formality;
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as if it were but the •oncluding of an Old Score to begin a New. So on •he other side it cannot be denied that our Protestant Confessions are for the most part too General;
as if it were but the •oncluding of an Old Score to begin a New. So on •he other side it cannot be denied that our Protestant Confessions Are for the most part too General;
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We •onfess we are Sinners, and that's all, which signifies nothing: And a little too presumptuous:
We •onfess we Are Sinners, and that's all, which signifies nothing: And a little too presumptuous:
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They that dare not trust their own Judgement about their Estates, without the opinion of a Lawyer,
They that Dare not trust their own Judgement about their Estates, without the opinion of a Lawyer,
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nor about •heir Bodies, without the advise of a Physician, are wise enough for their Souls, without any other Dire•tion:
nor about •heir Bodies, without the Advice of a physician, Are wise enough for their Souls, without any other Dire•tion:
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And a little too careless, as if we were telling Story of a third Person that concern'd not us:
And a little too careless, as if we were telling Story of a third Person that concerned not us:
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We •onfess light Errors willingly, which neither intrench •pon our Credit, nor threaten us with punishment;
We •onfess Light Errors willingly, which neither entrench •pon our Credit, nor threaten us with punishment;
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•ut greater Crimes, where the discovery brings with fear of ignominy and disgrace, or suffering for them, •e conceal and cover with as much art as may be.
•ut greater Crimes, where the discovery brings with Fear of ignominy and disgrace, or suffering for them, •e conceal and cover with as much art as may be.
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•astly, Even whilst we are confessing, we have too •ften a minde to return with the dog to his vomit,
•astly, Even while we Are confessing, we have too •ften a mind to return with the dog to his vomit,
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and •ith the sow to her wallowing in the mire; and •ith the sow to her wallowing in the mire;
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What 〈 ◊ 〉 this but a plain mocking of GOD? Far from ••y Hopes of Mercy:
What 〈 ◊ 〉 this but a plain mocking of GOD? far from ••y Hope's of Mercy:
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For though Covering alone be •sufficient Cause of Punishment, He that covereth ••s sins shall not prosper:
For though Covering alone be •sufficient Cause of Punishment, He that Covereth ••s Sins shall not prosper:
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yet Confession alone, with••t Forsaking, is not a sufficient Cause of Mercy; But 〈 ◊ 〉 that confesseth and forsaketh, shall have mercie.
yet Confessi alone, with••t Forsaking, is not a sufficient Cause of Mercy; But 〈 ◊ 〉 that Confesses and Forsaketh, shall have mercy.
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Not ••rbears them in natural, or onely by an outward ab••inence, but forsaketh them as a man would cast a •nake out of his Bosome, with detestation.
Not ••rbears them in natural, or only by an outward ab••inence, but Forsaketh them as a man would cast a •nake out of his Bosom, with detestation.
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An outward abstinence is not the true change of a Christian:
an outward abstinence is not the true change of a Christian:
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like a Dog that is muzzel'd, or a Thief that is manacled, which still retain their former dispositions:
like a Dog that is muzzled, or a Thief that is manacled, which still retain their former dispositions:
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When the unclean spirit returns to his old habitation, and finds it swept and garnished, not throughly,When the unclean Spirit returns to his old habitation, and finds it swept and garnished, not thoroughly,
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but superficially cleansed by an outward Reformation, without an inward Renovation, he brings with him seven other spirits,
but superficially cleansed by an outward Reformation, without an inward Renovation, he brings with him seven other spirits,
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and the latter end of that man is worse than the beginning. and the latter end of that man is Worse than the beginning.
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He that absteins from an old sin not for Conscience towards God, but for fear of shame or punishment, is like that Wolf whereof the Father speaks, which came unto the Sheepfold, to kill and to devour, the Shepherd waking, the Dogs barking scared him away indeed,
He that absteins from an old since not for Conscience towards God, but for Fear of shame or punishment, is like that Wolf whereof the Father speaks, which Come unto the Sheepfold, to kill and to devour, the Shepherd waking, the Dogs barking scared him away indeed,
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but altered not his wolvish nature: Lupus venit fremens, Lupus redit tremens; Lupus est & fremens & tremens.
but altered not his wolvish nature: Lupus venit fremens, Lupus Redeem tremens; Lupus est & fremens & tremens.
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So forsakes them, not forbears them. Again, Forsakes them, not conceals them: Penetration of Bodies, is a Monster in Philosophy:
So forsakes them, not forbears them. Again, Forsakes them, not conceals them: Penetration of Bodies, is a Monster in Philosophy:
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an Heart inwardly replete with secret sins, hath no room for Grace:
an Heart inwardly replete with secret Sins, hath no room for Grace:
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A good Lesson, or a good Motion to it, is like a Spark of Fire falling into a Vessel of Water, presently extinguished;
A good lesson, or a good Motion to it, is like a Spark of Fire falling into a Vessel of Water, presently extinguished;
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or like good Seed falling among Thorns, soon choak'd. What fellowship hath Light with Darkness, or CHRIST with Belial?
or like good Seed falling among Thorns, soon choked. What fellowship hath Light with Darkness, or CHRIST with Belial?
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In natural Transelementation, there must be some affinity between the Bodies, as Fire and Air, not Fire and Water; for the too great contrariety:
In natural Transelementation, there must be Some affinity between the Bodies, as Fire and Air, not Fire and Water; for the too great contrariety:
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but in spiritual Conversion, no disparity can hinder the change:
but in spiritual Conversion, no disparity can hinder the change:
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The greatest sins do often produce the most signal conversions, as it was in Saul, changed in the height of his fury from a Persecutor to an Apostle, from a Wolf to a Shepheard, from a Pyrat to a Governour.
The greatest Sins do often produce the most signal conversions, as it was in Saul, changed in the height of his fury from a Persecutor to an Apostle, from a Wolf to a Shepherd, from a Pirate to a Governor.
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We cannot live as Amphibians in two such contrary Elements, as a resolved course of sin and of Godliness;
We cannot live as Amphibians in two such contrary Elements, as a resolved course of since and of Godliness;
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such half Converts, who have nothing but a few idle yawning desires, can expect nothing at the hands of God,
such half Converts, who have nothing but a few idle yawning Desires, can expect nothing At the hands of God,
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but to be spewed out of his mouth for their luke-warmness;
but to be spewed out of his Mouth for their lukewarmness;
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the mouth of Hell is full of such vain Wishes and Wishers, which use no serious means to gain them liberty,
the Mouth of Hell is full of such vain Wishes and Wishers, which use no serious means to gain them liberty,
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but onely thrust their heads out of the Grate, to look about them.
but only thrust their Heads out of the Grate, to look about them.
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A man may break all the Commandments of God, and be guilty of none, if it be against his resolution,
A man may break all the commandments of God, and be guilty of none, if it be against his resolution,
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if he be heartily sorry for it: It is not so much Sin, as Impenitence, for which men are damn'd:
if he be heartily sorry for it: It is not so much since, as Impenitence, for which men Are damned:
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And on the other side, he that breaks but one Commandment habitually, and resolvedly, is guilty of all.
And on the other side, he that breaks but one Commandment habitually, and resolvedly, is guilty of all.
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I fear this is many of our Conditions, we rather cover our sins, or forbear them, than forsake them;
I Fear this is many of our Conditions, we rather cover our Sins, or forbear them, than forsake them;
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we desire rather to make a Truce with God, than a Peace;
we desire rather to make a Truce with God, than a Peace;
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We do with our sins, as Servants do with their fires when they go to Bed, put them not out, but rake them up;
We do with our Sins, as Servants do with their fires when they go to Bed, put them not out, but rake them up;
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so when we come to reckon with Conscience, and to make up our Accompts with God, we do not desire to take an everlasting farewell of our sins, ab hoc momento in Aeternum, as St. Austin saith,
so when we come to reckon with Conscience, and to make up our Accounts with God, we do not desire to take an everlasting farewell of our Sins, ab hoc momento in Aeternum, as Saint Austin Says,
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but onely a Coverfen, to hide them in an heap of Devotions, for the present, whilst we are doing some superficial Duties to God,
but only a Coverfen, to hide them in an heap of Devotions, for the present, while we Are doing Some superficial Duties to God,
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or whilst the blessed Sacrament doth strike a kind of Reverence into our hearts, with a purpose to re-assume them upon the first opportunity;
or while the blessed Sacrament does strike a kind of reverence into our hearts, with a purpose to reassume them upon the First opportunity;
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as the Serpent doth her poyson, which she had left behinde her in her Den.
as the Serpent does her poison, which she had left behind her in her Den.
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Can any man think that such a fained show of forsaking our sins, can be acceptable to God? O no! it is too hollow-hearted.
Can any man think that such a feigned show of forsaking our Sins, can be acceptable to God? O no! it is too hollowhearted.
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That conversion which findes mercy, must be serious and sincere: Gods forgiveness and our forsaking, go still hand in hand together:
That conversion which finds mercy, must be serious and sincere: God's forgiveness and our forsaking, go still hand in hand together:
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Forgive us our trespasses, there's the one; And lead us not into temptation, there's the other:Forgive us our Trespasses, there's the one; And led us not into temptation, there's the other:
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Turn thy face from my sins, O Lord, there's the former; And make me a clean heart, there's the latter:Turn thy face from my Sins, Oh Lord, there's the former; And make me a clean heart, there's the latter:
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Lord have mercie upon us, there's forgiveness; And incline our hearts to keep thy Law, there's forsaking:Lord have mercy upon us, there's forgiveness; And incline our hearts to keep thy Law, there's forsaking:
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That brings me to the last Part, Shall have mercy.
That brings me to the last Part, Shall have mercy.
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One might ask, Which of all gods Mercies? The Air we breathe, the Light we behold, the Ground we tread upon, the Meat we eat, whatsoever we are,
One might ask, Which of all God's mercies? The Air we breathe, the Light we behold, the Ground we tread upon, the Meat we eat, whatsoever we Are,
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or have, or hope for, it is his mercie: By it we live, and move, and have our being:
or have, or hope for, it is his mercy: By it we live, and move, and have our being:
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Thou hast crowned me with thy mercie, saith David: it is a Metaphor taken from a Garland, which is composed of many and different Flowers.Thou hast crowned me with thy mercy, Says David: it is a Metaphor taken from a Garland, which is composed of many and different Flowers.
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Gods mercie was the onely motive to our Redemption;
God's mercy was the only motive to our Redemption;
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his merciful Grace preventing us and assisting us, is the onely means to apply this Redemption;
his merciful Grace preventing us and assisting us, is the only means to apply this Redemption;
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the consideration of this mercie is that which incourageth us to Repentance:
the consideration of this mercy is that which Encourageth us to Repentance:
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As Christ prayed Father forgive them; the poor Thief grew bold, Lord remember me. Mercie is the end of our Repentance, that we may finde forgiveness:
As christ prayed Father forgive them; the poor Thief grew bold, Lord Remember me. Mercy is the end of our Repentance, that we may find forgiveness:
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Mercie is our supporter in all our sorrows for sin, that we roar not out with Cain, My sin is greater than that it can be forgiven;
Mercy is our supporter in all our sorrows for since, that we roar not out with Cain, My since is greater than that it can be forgiven;
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nor betake our selves desperately, with Judas, to an halter. Mercie is our onely plea, when we do repent;
nor betake our selves desperately, with Judas, to an halter. Mercy is our only plea, when we do Repent;
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we cannot say we have done such and such good offices for the time past, we are too unprofitable Servants, we dare not promise of our selves, to be more serviceable for the time to come, we are too desultory creatures:
we cannot say we have done such and such good Offices for the time past, we Are too unprofitable Servants, we Dare not promise of our selves, to be more serviceable for the time to come, we Are too desultory creatures:
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Lord forsake not us, least we forsake Thee. Mercy is the object of our hopes, the total sum of our desires;
Lord forsake not us, lest we forsake Thee. Mercy is the Object of our hope's, the total sum of our Desires;
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both Grace and Glory do depend upon Mercy. So mercie is the beginning, the middle, the end of our happiness.
both Grace and Glory do depend upon Mercy. So mercy is the beginning, the middle, the end of our happiness.
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But St. John will tell us what mercy this is; If we confess our sins, he is faithful and just to forgive us our sins:
But Saint John will tell us what mercy this is; If we confess our Sins, he is faithful and just to forgive us our Sins:
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This Mercy then is forgiveness of sin. That which is called Mercy here, is called Justice there:
This Mercy then is forgiveness of since. That which is called Mercy Here, is called justice there:
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It is Mercie to make a gracious Promise, bus it is Justice to keep it.
It is Mercy to make a gracious Promise, bus it is justice to keep it.
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Without this Mercy of Forgiveness, all the other Mercies of God are no Mercies, but Judgements:
Without this Mercy of Forgiveness, all the other mercies of God Are no mercies, but Judgments:
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In this Mercy true blessedness doth consist, Blessed is the man whose iniquities are forgiven:
In this Mercy true blessedness does consist, Blessed is the man whose iniquities Are forgiven:
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what confort can a person sure to be condemned have, without hope of a pardon? The best musick in the world, is, Son, thy sins are forgiven thee, when GOD shall stretch forth the Golden Scepter of Mercy, that is, to all those who for his love do mortisie their earthly members, and forsake their own Lusts:
what Comfort can a person sure to be condemned have, without hope of a pardon? The best music in the world, is, Son, thy Sins Are forgiven thee, when GOD shall stretch forth the Golden Sceptre of Mercy, that is, to all those who for his love do mortify their earthly members, and forsake their own Lustiest:
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For he that hideth his sins shall not prosper, but he that confesseth and for saketh them, shall have mercie. For he that Hideth his Sins shall not prosper, but he that Confesses and for saketh them, shall have mercy.
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Now among all the means ordained by God for the obtaining this saving mercy mentioned in my Text,
Now among all the means ordained by God for the obtaining this Saving mercy mentioned in my Text,
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after Baptismal Grace, there is none more efficacious than the blessed Sacrament of the Body and Blood of Christ, the very conduit-Pipe of Grace to all worthy Communicants, the Manna of Life and immortality, the precious Antidote against the sting and infection of the infernal Serpent, that inestimable Love-token which Christ at his departure left to his Church, to keep in remembrance of him;
After Baptismal Grace, there is none more efficacious than the blessed Sacrament of the Body and Blood of christ, the very conduit-Pipe of Grace to all worthy Communicants, the Manna of Life and immortality, the precious Antidote against the sting and infection of the infernal Serpent, that inestimable Love-token which christ At his departure left to his Church, to keep in remembrance of him;
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the true pool of Bethesda, wherein we may be cured of all our infirmities.
the true pool of Bethesda, wherein we may be cured of all our infirmities.
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Preparation of our selves is necessary before the performance of all holy Duties, but especially before the holy Sacrament.
Preparation of our selves is necessary before the performance of all holy Duties, but especially before the holy Sacrament.
n1 pp-f po12 n2 vbz j p-acp dt n1 pp-f d j n2, cc-acp av-j c-acp dt j n1.
(3) text (DIV1)
31
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298
We ought to repair to the participation of this with as great care and anxiety, as if we were immediately to depart out of the world.
We ought to repair to the participation of this with as great care and anxiety, as if we were immediately to depart out of the world.
pns12 vmd pc-acp vvi p-acp dt n1 pp-f d p-acp a-acp j n1 cc n1, c-acp cs pns12 vbdr av-j pc-acp vvi av pp-f dt n1.
(3) text (DIV1)
31
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299
It was death for an uncircumcised person to eat of the Paschal Lamb; we must circumcise our eyes, our ears, our hands and our hearts;
It was death for an uncircumcised person to eat of the Paschal Lamb; we must circumcise our eyes, our ears, our hands and our hearts;
pn31 vbds n1 p-acp dt j n1 pc-acp vvi pp-f dt np1 n1; pns12 vmb vvi po12 n2, po12 n2, po12 n2 cc po12 n2;
(3) text (DIV1)
31
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300
and take heed how we come to this Wedding Feast, without the Wedding Garment. O Lord, Be merciful to all those who prepare their whole hearts to seek Thee,
and take heed how we come to this Wedding Feast, without the Wedding Garment. Oh Lord, Be merciful to all those who prepare their Whole hearts to seek Thee,
cc vvb n1 c-crq pns12 vvb p-acp d n1 n1, p-acp dt n1 n1. uh n1, vbb j p-acp d d r-crq vvb po32 j-jn n2 pc-acp vvi pno21,
(3) text (DIV1)
31
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301
though they be not purged according to the Purification of the Sanctuary. FINIS.
though they be not purged according to the Purification of the Sanctuary. FINIS.
cs pns32 vbb xx vvn vvg p-acp dt n1 pp-f dt n1. fw-la.
(3) text (DIV1)
32
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