A discourse concerning God's judgements resolving many weighty questions and cases relating to them. Preached (for the substance of it) at Old Swinford in Worcester-shire: and now publish'd to accompany the annexed narrative, concerning the man whose hands and legs lately rotted off: in the neighbouring parish of Kings-Swinford, in Staffordshire; penned by another author. / by Simon Ford ...
if I should not tell you) is occasioned by as remarkable an Instance of Gods just Providence, (which most of you know to have lately faln out in our neighbourhood,
if I should not tell you) is occasioned by as remarkable an Instance of God's just Providence, (which most of you know to have lately fallen out in our neighbourhood,
and the Eyes of many hundreds, if not thousands of them with the beholding it;) as it may be, in all the circumstances, is hardly to be parallei'd in any History.
and the Eyes of many hundreds, if not thousands of them with the beholding it;) as it may be, in all the Circumstances, is hardly to be paralleied in any History.
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And that which induced me to make such a discourse on this occasion, was, partly, because I thought it needful (at this convenient distance of Time wherein the common talk concerning it as News, is almost spent) to recall it again to your thoughts in a more serious and edifying way;
And that which induced me to make such a discourse on this occasion, was, partly, Because I Thought it needful (At this convenient distance of Time wherein the Common talk Concerning it as News, is almost spent) to Recall it again to your thoughts in a more serious and edifying Way;
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lest it should die, as to its best use among you, as nine days wonders, (according to the Proverb) are wont to do? And partly, that (seeing the apprehensions of men have been so different,
lest it should die, as to its best use among you, as nine days wonders, (according to the Proverb) Are wont to do? And partly, that (seeing the apprehensions of men have been so different,
and their discourses so various about it, most men judging of it according to their particular Tempers and Humours, in compliance with the Principles they are governed by;) I might,
and their discourses so various about it, most men judging of it according to their particular Tempers and Humours, in compliance with the Principles they Are governed by;) I might,
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so far as such works of God, the main springs whereof are concealed in his own breast, may be understood by us, help you in some competent measure so to understand it,
so Far as such works of God, the main springs whereof Are concealed in his own breast, may be understood by us, help you in Some competent measure so to understand it,
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and a diligent enquirer into all the circumstances thereof, (to most of which he was an eye and ear-witness) I might dispose you to receive it when it comes to publick view with more readiness,
and a diligent enquirer into all the Circumstances thereof, (to most of which he was an eye and earwitness) I might dispose you to receive it when it comes to public view with more readiness,
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which, though Interpreters agree not in the expounding of them, yet they generally concur in this, that they have something extraordinary in them, [ viz. Higgaion, Selah.
which, though Interpreters agree not in the expounding of them, yet they generally concur in this, that they have something extraordinary in them, [ viz. Higgaion, Selac.
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And such indeed the Verse is, being a solemn and weighty attestation of the holy Psalmist to the Divine Providence, upon occasion of some remarkable appearance of it, on the behalf of his Church against some of their heathen Enemies;
And such indeed the Verse is, being a solemn and weighty attestation of the holy Psalmist to the Divine Providence, upon occasion of Some remarkable appearance of it, on the behalf of his Church against Some of their heathen Enemies;
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which is the subject of the preceding part of the Psalm: the account whereof he seals up with this Epiphonematical Instruction to all the world, [ The Lord is known by the Judgment which he executeth ] and especially, by this oftentimes most remarkable circumstance accompanying it, that he makes offenders themselves the executioners thereof upon themselves,
which is the Subject of the preceding part of the Psalm: the account whereof he Seals up with this Epiphonematical Instruction to all the world, [ The Lord is known by the Judgement which he Executeth ] and especially, by this oftentimes most remarkable circumstance accompanying it, that he makes offenders themselves the executioners thereof upon themselves,
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In the handling of which Observation, I shall endeavour these seven things: 1. To shew you, what I mean, by these publick signal Judgments of God upon offenders.
In the handling of which Observation, I shall endeavour these seven things: 1. To show you, what I mean, by these public signal Judgments of God upon offenders.
2. To evince, by such evidence, as I hope will be satisfactory to all rational men, that there are some such penal strokes inflicted by God on offenders in this life,
2. To evince, by such evidence, as I hope will be satisfactory to all rational men, that there Are Some such penal Strokes inflicted by God on offenders in this life,
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as deserve the name of signal Divine Judgments; and that such events are not (as Atheists pretend) the meer products of chance, or casualty. 3. To prove, that God is (or ought to be) known by such Judgments as these.
as deserve the name of signal Divine Judgments; and that such events Are not (as Atheists pretend) the mere products of chance, or casualty. 3. To prove, that God is (or ought to be) known by such Judgments as these.
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4. To explain, what of God it is, which may be, and usually is made known by them. 5. To give you the proper Characters, by which such Divine Judgments are differenced from like Providences befalling men on other accounts. 6. To direct you in the application of such Judgments to particular persons and cases,
4. To explain, what of God it is, which may be, and usually is made known by them. 5. To give you the proper Characters, by which such Divine Judgments Are differenced from like Providences befalling men on other accounts. 6. To Direct you in the application of such Judgments to particular Persons and cases,
] And here you are first to understand, that Gods Judgments in the notion of the Holy Scriptures, are of two sorts, to wit, His Judicia Judicantia, & Judicata.
] And Here you Are First to understand, that God's Judgments in the notion of the Holy Scriptures, Are of two sorts, to wit, His Judicia Judicantia, & Judicata.
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Now, though it be true, that no evil of suffering befalls any sinner, but what (to speak properly) is such a Judgment of God, because all evils penal are before denounced in Gods Law, which every sinner breaks:
Now, though it be true, that no evil of suffering befalls any sinner, but what (to speak properly) is such a Judgement of God, Because all evils penal Are before denounced in God's Law, which every sinner breaks:
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to wit, something in the nature of them, that is not NONLATINALPHABET, common to men; or in the Circumstances, something of surprizing suddenness from the unexpectedness or unlikelyhood of their befalling men, in respect of the Time, Place, Condition, Imployment, Company, &c. or something unusual in the Instruments by which,
to wit, something in the nature of them, that is not, Common to men; or in the circumstances, something of surprising suddenness from the unexpectedness or unlikelyhood of their befalling men, in respect of the Time, Place, Condition, Employment, Company, etc. or something unusual in the Instruments by which,
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or else they are laid on them in a publick notorious manner, (as the Judgments amongst us pronounced upon great offenders are wont to be executed) so as to call in,
or Else they Are laid on them in a public notorious manner, (as the Judgments among us pronounced upon great offenders Are wont to be executed) so as to call in,
for all their Testimony, not be. Whereas, if we evince by Reason, that any, though never so few, of those Events, cannot be produced but by a Divine Providence;
for all their Testimony, not be. Whereas, if we evince by Reason, that any, though never so few, of those Events, cannot be produced but by a Divine Providence;
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we do both prove the being of such a Providence, and withal vindicate Religion, from the imputation of being superstitious, in attributing all others of like nature to the same cause.
we do both prove the being of such a Providence, and withal vindicate Religion, from the imputation of being superstitious, in attributing all Others of like nature to the same cause.
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And therefore on this Head, I take my self to be obliged to make good these Two things. 1. That there are some penal Events which can by no rational Person be justly attributed to meer chance or casualty,
And Therefore on this Head, I take my self to be obliged to make good these Two things. 1. That there Are Some penal Events which can by no rational Person be justly attributed to mere chance or casualty,
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or any like cause not capable of choice or design, in its actings. 2. That such penal Events, as these, must therefore be the effects of a Providence, and that Providence Divine.
or any like cause not capable of choice or Design, in its actings. 2. That such penal Events, as these, must Therefore be the effects of a Providence, and that Providence Divine.
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As for instance, (1.) In reference to the generality of Mankind. So in the first Threatning annexed to the Law given to our first Parents in Paradise;
As for instance, (1.) In Referente to the generality of Mankind. So in the First Threatening annexed to the Law given to our First Parents in Paradise;
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the daily experience of all Humane Nature, (taken notice of by Heathens themselves) shews it to have been punctually fulfilled, in the corruption and calamities generally befalling the whole race of Men.
the daily experience of all Humane Nature, (taken notice of by heathens themselves) shows it to have been punctually fulfilled, in the corruption and calamities generally befalling the Whole raze of Men.
is continually (in the almost miraculous discoveries of Murders, and bringing Murderers to condign punishment) verified in the observation of the generality of Mankind to this very day.
is continually (in the almost miraculous discoveries of Murders, and bringing Murderers to condign punishment) verified in the observation of the generality of Mankind to this very day.
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As also is that, of the wonderful ways by which Conspiracies against Sovereign Princes are brought to light, according to the notable threatning to that purpose, Eccles. 10.20. (2.) And in reference to particular Persons, and Nations. So in the exclusion of Moses and Aaron from Canaan, it is taken notice of expresly in the account given of their deaths, (of Aarons, by Moses, his own Brother,
As also is that, of the wondered ways by which Conspiracies against Sovereign Princes Are brought to Light, according to the notable threatening to that purpose, Eccles. 10.20. (2.) And in Referente to particular Persons, and nations. So in the exclusion of Moses and Aaron from Canaan, it is taken notice of expressly in the account given of their death's, (of Aaron's, by Moses, his own Brother,
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And as to Nations. To omit the long Catalogue of all the plagues of Egypt, threatned and inflicted in the circumstances mentioned in the relation of them:
And as to nations. To omit the long Catalogue of all the plagues of Egypt, threatened and inflicted in the Circumstances mentioned in the Relation of them:
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is so observable, and so attested beyond all exception by the publick Records of that Nation held to this day by all their Posterity in veneration, that there is no more (nay not so much) cause to doubt it,
is so observable, and so attested beyond all exception by the public Records of that nation held to this day by all their Posterity in veneration, that there is no more (nay not so much) cause to doubt it,
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The one, is that of the Judgment denounced against Jeroboams Altar, and the Priests that offered on it, to be executed (as it was) by Josiah, mentioned by his very Name, about 300 years before the performance.
The one, is that of the Judgement denounced against Jeroboams Altar, and the Priests that offered on it, to be executed (as it was) by Josiah, mentioned by his very Name, about 300 Years before the performance.
The other, is that of the destruction of Babylon (in order to the restitution of the Jewish Nation;) wherein Cyrus is also, by his very Name, foretold to be the Person that (as he did) was to effect it.
The other, is that of the destruction of Babylon (in order to the restitution of the Jewish nation;) wherein Cyrus is also, by his very Name, foretold to be the Person that (as he did) was to Effect it.
Which Prophesie, by the learned Grotius his computation, was uttered 170 years, and by that of Junius and others, above 200, before he accomplished it, or probably was in being.
Which Prophesy, by the learned Grotius his computation, was uttered 170 Years, and by that of Junius and Others, above 200, before he accomplished it, or probably was in being.
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And the very manner how he was to take that great Imperial City, (to wit, by the turning away and drying up Euphrates ) is so lively described by the Prophet Jeremy; that the Heathen Authors, ( Herodotus, and others) who give us an account of the event, justifie the verification of the prediction the same way.
And the very manner how he was to take that great Imperial city, (to wit, by the turning away and drying up Euphrates) is so lively described by the Prophet Jeremiah; that the Heathen Authors, (Herodotus, and Others) who give us an account of the event, justify the verification of the prediction the same Way.
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Now in these and the like Predictions of future Events, with such circumstances, there is no man but must allow a greater certainty, (with respect to the causes on which they depend) then there can be in any products of meer Casualty. Which is my first Argument. 2. The second is this.
Now in these and the like Predictions of future Events, with such Circumstances, there is no man but must allow a greater certainty, (with respect to the Causes on which they depend) then there can be in any products of mere Casualty. Which is my First Argument. 2. The second is this.
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There are Instances of some penal Events, that have been brought upon offenders in a way of formal Proceeding; yea, such as is usual even in Humane Judicatures. For Instance.
There Are Instances of Some penal Events, that have been brought upon offenders in a Way of formal Proceeding; yea, such as is usual even in Humane Judicatures. For Instance.
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When Joshua had forbidden the embezelling any part of the spoil of Jericho under the penalty of a Divine Curse, Achan, the offender, falls under the danger of it:
When joshua had forbidden the embezelling any part of the spoil of Jericho under the penalty of a Divine Curse, achan, the offender, falls under the danger of it:
Then he is found out by the direction of a four-fold Lot, that brought all the people (down to his very family) under a scrutiny, till the Lot takes him.
Then he is found out by the direction of a fourfold Lot, that brought all the people (down to his very family) under a scrutiny, till the Lot Takes him.
And not much unlike was the Process, by which Jonah was cast into the Sea, and there imprison'd in the belly of a Whale, till his Repentance procured his Release.
And not much unlike was the Process, by which Jonah was cast into the Sea, and there imprisoned in the belly of a Whale, till his Repentance procured his Release.
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as well affirm that Malefactors are hanged at Tyburn by meer Casualty, when they have been seized by order of Law, committed to Newgate by warrant, tryed at the Sessions-house, and having received their Sentence upon the Verdict of a Jury, been conducted to the place of Execution,
as well affirm that Malefactors Are hanged At Tyburn by mere Casualty, when they have been seized by order of Law, committed to Newgate by warrant, tried At the Sessions house, and having received their Sentence upon the Verdict of a Jury, been conducted to the place of Execution,
In the actual punishing of offenders, many times the Instruments made use of have been irrational Creatures; and yet have by an unknown Influence been directed to act,
In the actual punishing of offenders, many times the Instruments made use of have been irrational Creatures; and yet have by an unknown Influence been directed to act,
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as if they were governed by Principles of Justice, as well as Reason: as putting an evident discrimination and difference betwixt them and the innocent,
as if they were governed by Principles of justice, as well as Reason: as putting an evident discrimination and difference betwixt them and the innocent,
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In the famous case of the plagues of Egypt, how came the Frogs, the Flies, the Hail, and the Plague, &c. to seize only the Houses, Cattle, bodies of Egyptians, and not touch an Israelite, or any of his concerns,
In the famous case of the plagues of Egypt, how Come the Frogs, the Flies, the Hail, and the Plague, etc. to seize only the Houses, Cattle, bodies of egyptians, and not touch an Israelite, or any of his concerns,
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and returned to their course, so soon as they came on dry land, to overwhelm Pharaoh and his Host, who were in pursuit of them? When the three glorious Confessours were adjudged to the fiery Furnace by Nebuchadnezzar, whence came it that the fire (so ragingly hot as it was) abstained from touching so much as one hair of their heads, or singing their Garments, and to burn only their bonds asunder,
and returned to their course, so soon as they Come on dry land, to overwhelm Pharaoh and his Host, who were in pursuit of them? When the three glorious Confessors were adjudged to the fiery Furnace by Nebuchadnezzar, whence Come it that the fire (so ragingly hight as it was) abstained from touching so much as one hair of their Heads, or singing their Garments, and to burn only their bonds asunder,
and set them at liberty to walk in it, who were cast in bound: and yet to lick up and devour (even without the mouth of the Furnace ) those who cast them in? And when Daniel himself was cast into the Lions Den, and lodged among them in the bottom of the Den, one whole night, whence was it, that the hungry and cruel beasts did not the least hurt to him; and yet the very same Lions, when his Accusers and their Relations were cast in thither, had the mastery of them, and brake all their bones in pieces,
and Set them At liberty to walk in it, who were cast in bound: and yet to lick up and devour (even without the Mouth of the Furnace) those who cast them in? And when daniel himself was cast into the Lions Den, and lodged among them in the bottom of the Den, one Whole night, whence was it, that the hungry and cruel beasts did not the least hurt to him; and yet the very same Lions, when his Accusers and their Relations were cast in thither, had the mastery of them, and brake all their bones in Pieces,
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before they came to the bottom of the Den? Lastly, (to name no more Examples of this nature) when the Lion, according to the prediction of the old Prophet at Bethel, slew the Man of God that against Gods Commandment had eaten and drunk there; was he directed by meer chance so to do? Did he (being hungry,
before they Come to the bottom of the Den? Lastly, (to name no more Examples of this nature) when the lion, according to the prediction of the old Prophet At Bethel, slew the Man of God that against God's Commandment had eaten and drunk there; was he directed by mere chance so to do? Did he (being hungry,
as they observe who have been in those Countries, to forbear falling on Men, but when they can light on no other food) did he not seize on his Ass rather;
as they observe who have been in those Countries, to forbear falling on Men, but when they can Light on no other food) did he not seize on his Ass rather;
why did he suffer them to carry away his prey so tamely as it seems he did? Do these things look like meer Casualties? Is it not rather evident, that such Agents acting so differently from their own nature and inclination, (so as to punish only the guilty,
why did he suffer them to carry away his prey so tamely as it seems he did? Do these things look like mere Casualties? Is it not rather evident, that such Agents acting so differently from their own nature and inclination, (so as to Punish only the guilty,
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and single them out among others equally within their reach) were directed by an Intelligent Cause, by whose order and Commission they made this difference? And this is our second Proposition to be proved upon this Head;
and single them out among Others equally within their reach) were directed by an Intelligent Cause, by whose order and Commission they made this difference? And this is our second Proposition to be proved upon this Head;
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[ That seeing these things cannot fall out by meer chance, or any thing else of like nature, they must be governed by Divine Providence ] which I make good by these steps of rational Argumentation. Such Events as fall not out by chance, fall out according to choice or contrivance. That choice and contrivance (in matter of punishment) must either be the choice and contrivance of the Sufferer or Inflicter. Sufferers are not wont to choose and contrive their own harms:
[ That seeing these things cannot fallen out by mere chance, or any thing Else of like nature, they must be governed by Divine Providence ] which I make good by these steps of rational Argumentation. Such Events as fallen not out by chance, fallen out according to choice or contrivance. That choice and contrivance (in matter of punishment) must either be the choice and contrivance of the Sufferer or Inflicter. Sufferers Are not wont to choose and contrive their own harms:
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which can be no other then Divine; and these effects mentioned, and the like, can be no other then the products of his Infinite Power and Wisdom, as you will see more anon.
which can be no other then Divine; and these effects mentioned, and the like, can be no other then the products of his Infinite Power and Wisdom, as you will see more anon.
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But he ought to consider, that it is not in this whole process of Argumentation in Question before us, whether these writings be divinely inspired or no? There is, herein, no other esteem required to be given them, by him,
But he ought to Consider, that it is not in this Whole process of Argumentation in Question before us, whither these writings be divinely inspired or no? There is, herein, no other esteem required to be given them, by him,
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considering that they have all those Motives of credibility for them, (with the advantage of indisputable Antiquity, and the having been owned by so great a part of the World for so many Ages ) which other Histories whatsoever can pretend to.
considering that they have all those Motives of credibility for them, (with the advantage of indisputable Antiquity, and the having been owned by so great a part of the World for so many Ages) which other Histories whatsoever can pretend to.
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Whence it must appear to all unbiassed Judges, that he that will allow (upon the Motives mentioned) Plutarch, and Thucydides, and Livy, and Tacitus, and other such Historians to be competent witnesses of the matters of fact related by them;
Whence it must appear to all unbiased Judges, that he that will allow (upon the Motives mentioned) Plutarch, and Thucydides, and Livy, and Tacitus, and other such Historians to be competent Witnesses of the matters of fact related by them;
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must needs be governed by prejudice rather then Reason, if he deny the same to Moses and other Jewish Historians, concerning the matters falling out among them, who are,
must needs be governed by prejudice rather then Reason, if he deny the same to Moses and other Jewish Historians, Concerning the matters falling out among them, who Are,
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But if yet (notwithstanding all that hath been said to the contrary) the Atheist will still persist in denying the matters of fact upon which the former Arguments are bottomed,
But if yet (notwithstanding all that hath been said to the contrary) the Atheist will still persist in denying the matters of fact upon which the former Arguments Are bottomed,
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and because they are confirmed by several Heathen Authors too, as well as related in the Holy Scripture) I mean the universal Deluge, and the destruction of Sodom and Gomorrah? For if these Instances de facto be true;
and Because they Are confirmed by several Heathen Authors too, as well as related in the Holy Scripture) I mean the universal Deluge, and the destruction of Sodom and Gomorrah? For if these Instances de facto be true;
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and burn with that vehemence, as to preserve its remembrance without alteration in a Lake of sulphurous water for so many thousand years; (though that Lake continually for so long together hath swallowed all the Streams of so great a River as Jordan falling into it) which is the constant wonder of all Travellers to this day.
and burn with that vehemence, as to preserve its remembrance without alteration in a Lake of sulphurous water for so many thousand Years; (though that Lake continually for so long together hath swallowed all the Streams of so great a River as Jordan falling into it) which is the constant wonder of all Travellers to this day.
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And so I discharge my second undertaking, to prove, [ That there are some such Judicial Providences that have been executed by God. ] III. I come now to the third, to shew, [ That God is, or ought to be, known by them ] as he that works them upon that design.
And so I discharge my second undertaking, to prove, [ That there Are Some such Judicial Providences that have been executed by God. ] III. I come now to the third, to show, [ That God is, or ought to be, known by them ] as he that works them upon that Design.
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but to manifest it self and its Author? An end, for which even men are wont to do those great things which at any time they have attained to, in publick Theaters,
but to manifest it self and its Author? an end, for which even men Are wont to do those great things which At any time they have attained to, in public Theaters,
So, when the Royal Psalmist prophetically imprecateth those dreadful Judgments which make up the greatest part of the 83. Psalm; in the last Verse he assigns the intended use of them to all the world;
So, when the Royal Psalmist prophetically imprecateth those dreadful Judgments which make up the greatest part of the 83. Psalm; in the last Verse he assigns the intended use of them to all the world;
to wit, That men may know that he alone whose Name is Jehovah, is the most High over all the Earth? And God himself is elsewhere brought in, upon the Desolations which he had made by his penal Providences in the Heathen world for oppressing his people,
to wit, That men may know that he alone whose Name is Jehovah, is the most High over all the Earth? And God himself is elsewhere brought in, upon the Desolations which he had made by his penal Providences in the Heathen world for oppressing his people,
as calling on all men to behold those his works, and be still, ( i. e. to cease from farther hostilities against his Interests) as knowing by experience already dearly bought, that he is God, and (will they, nill they) resolved to be so, and to be exalted in the earth.
as calling on all men to behold those his works, and be still, (i. e. to cease from farther hostilities against his Interests) as knowing by experience already dearly bought, that he is God, and (will they, nill they) resolved to be so, and to be exalted in the earth.
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In a word, (to add no more Texts for proof of that which almost every Page in the Bible attests unto) the whole Church are by the Author of the Apocalyps represented (upon such notable Judicial Providences) as singing the Song of Moses and the Lamb, ( i. e. a Christian Song,
In a word, (to add no more Texts for proof of that which almost every Page in the bible attests unto) the Whole Church Are by the Author of the Apocalypse represented (upon such notable Judicial Providences) as singing the Song of Moses and the Lamb, (i. e. a Christian Song,
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for all Nations shall come and worship before thee, for thy Judgments are made manifest? Even as Moses and the Israelites in the Song to which this is parallel, infer from the Judgments of God on Pharaoh and his Host, Who is like thee, O Lord, among the Gods? Who is like thee, glorious in Holiness, fearful in Praises, (or the Actions whence thou gatherest thy Praise) doing Wonders? And this opens the way to my sourth Head.
for all nations shall come and worship before thee, for thy Judgments Are made manifest? Even as Moses and the Israelites in the Song to which this is parallel, infer from the Judgments of God on Pharaoh and his Host, Who is like thee, Oh Lord, among the God's? Who is like thee, glorious in Holiness, fearful in Praises, (or the Actions whence thou gatherest thy Praise) doing Wonders? And this Opens the Way to my sourth Head.
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] For he that executeth Judgment so, as no finite limited Being, no created Power can, must needs be a Supreme uncreated Being; that is, God. And this is an Argument so strongly conclusive against the Atheist, that he is forced (to secure his Principles) to fly to that sorry refuge of lyes, which I have before refuted;
] For he that Executeth Judgement so, as no finite limited Being, no created Power can, must needs be a Supreme uncreated Being; that is, God. And this is an Argument so strongly conclusive against the Atheist, that he is forced (to secure his Principles) to fly to that sorry refuge of lies, which I have before refuted;
For, as he that is a meer stranger in England, if yet he see Courts of Judicature, constantly kept in the Kings Name, and Criminals continually punished by a Power deputed and commissioned by him;
For, as he that is a mere stranger in England, if yet he see Courts of Judicature, constantly kept in the Kings Name, and Criminals continually punished by a Power deputed and commissioned by him;
Thus is Jehovah known by his Judgments, to be Jehovah. 2. His eminent Divine Perfections and Glorious Attributes are illustriously manifested by his Judgments executed. As for Instance, (1.) His Justice; Which in these remarkable Providences always justifies it self;
Thus is Jehovah known by his Judgments, to be Jehovah. 2. His eminent Divine Perfections and Glorious Attributes Are illustriously manifested by his Judgments executed. As for Instance, (1.) His justice; Which in these remarkable Providences always Justifies it self;
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as ordinarily lighting upon those offenders, concerning whom not only their own Consciences, (as in the confession of Pharaoh himself, crying out [ The Lord is righteous,
as ordinarily lighting upon those offenders, Concerning whom not only their own Consciences, (as in the Confessi of Pharaoh himself, crying out [ The Lord is righteous,
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and approve the Judgment of God, even in those Sentences and Executions wherein they themselves are implicitly condemned. (2.) His Mercy and Goodness; In many particulars.
and approve the Judgement of God, even in those Sentences and Executions wherein they themselves Are implicitly condemned. (2.) His Mercy and goodness; In many particulars.
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and is as remarkable in his patience and long-suffering to some, as he is in his severity to others. 2. In punishing less then mens iniquities deserve, by how much the greatest temporal suffering, that can be, is less than Hell. 3. In making the greatest evils men suffer here, occasions and means to preserve them from greater Judgments hereafter. 4. And lastly, in making his severities to the worst of men the means of signal preservations and deliverances to those that are eminently good;
and is as remarkable in his patience and long-suffering to Some, as he is in his severity to Others. 2. In punishing less then men's iniquities deserve, by how much the greatest temporal suffering, that can be, is less than Hell. 3. In making the greatest evils men suffer Here, occasions and means to preserve them from greater Judgments hereafter. 4. And lastly, in making his severities to the worst of men the means of signal preservations and Deliverances to those that Are eminently good;
and shewing thereby, that he as well knows how to deliver the righteous, as to punish the wicked. (3.) His Omnipotent Power, and Sovereign Greatness, whilst [ 1. ] he reacheth those Malefactors that are too high for Humane Justice, and pride themselves in their uncontrolableness by Humane Laws.
and showing thereby, that he as well knows how to deliver the righteous, as to Punish the wicked. (3.) His Omnipotent Power, and Sovereign Greatness, while [ 1. ] he reaches those Malefactors that Are too high for Humane justice, and pride themselves in their uncontrolableness by Humane Laws.
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because in the thing wherein the proud Tyrant and his people dealt proudly, he was above them. And [ 2. ] whilst he summons in the posse of the whole Creation to bring such over-sized Malefactors to Execution,
Because in the thing wherein the proud Tyrant and his people dealt proudly, he was above them. And [ 2. ] while he summons in the posse of the Whole Creation to bring such over-sized Malefactors to Execution,
So that men are hereby convinced, that his Judgments are not only righteous, but true. (5.) His Omniscience, or certain knowledge of all the Words and Actions of men,
So that men Are hereby convinced, that his Judgments Are not only righteous, but true. (5.) His Omniscience, or certain knowledge of all the Words and Actions of men,
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For (1.) by them he sometimes draws out of the bosoms of offenders, by their own Confession, (as in the cases of Achan, Jonah, and others) those things which were not otherwise discoverable.
For (1.) by them he sometime draws out of the bosoms of offenders, by their own Confessi, (as in the cases of achan, Jonah, and Others) those things which were not otherwise discoverable.
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And (2.) by strange and unusual accidents he sets the inquisitive humor of men on work, to lay odd and uncouth passages and circumstances together, till at last they make a sufficient concurrent Evidence, to convict Malefactors of secret and unknown Crimes;
And (2.) by strange and unusual accidents he sets the inquisitive humour of men on work, to lay odd and uncouth passages and Circumstances together, till At last they make a sufficient concurrent Evidence, to convict Malefactors of secret and unknown Crimes;
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(6.) And lastly, (not to multiply more particulars on this Head) his Infinite Wisdom, and most Prudent Counsel; whereby he manageth those penal Providences so,
(6.) And lastly, (not to multiply more particulars on this Head) his Infinite Wisdom, and most Prudent Counsel; whereby he manageth those penal Providences so,
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by which he shews himself wonderful in Counsel, and gives the world daily occasion wisely to consider his doings, to find out the admirable contexture of the wheels and springs, by which that great Engine is moved, which takes the wise in their own craftiness, and snares the wicked (as the following part of my Text expresseth it) in the work of their own hands.
by which he shows himself wondered in Counsel, and gives the world daily occasion wisely to Consider his doings, to find out the admirable contexture of the wheels and springs, by which that great Engine is moved, which Takes the wise in their own craftiness, and snares the wicked (as the following part of my Text Expresses it) in the work of their own hands.
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V. The fifth follows, to wit, To give you the best account I can, of [ The distinguishing Characters by which such Divine Judgments are differenced from like Providence befalling men upon other Accounts. ]
V. The fifth follows, to wit, To give you the best account I can, of [ The distinguishing Characters by which such Divine Judgments Are differenced from like Providence befalling men upon other Accounts. ]
The reason of which disquisition is, because God many times either actively inflicts, or (at least) passively permits great afflicting evils, to befall men,
The reason of which disquisition is, Because God many times either actively inflicts, or (At least) passively permits great afflicting evils, to befall men,
yea, the best men; which are not to be ranked by us under this Head of Judicial Executions, as being intended by God to promote holy Designs of his own of quite a different Nature, and tendency.
yea, the best men; which Are not to be ranked by us under this Head of Judicial Executions, as being intended by God to promote holy Designs of his own of quite a different Nature, and tendency.
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Now in the pursuance of this great Enquiry, I shall first adventure to your consideration some general observations concerning Divine Judgments, which may conduce to the governing our selves in it with due caution:
Now in the pursuance of this great Enquiry, I shall First adventure to your consideration Some general observations Concerning Divine Judgments, which may conduce to the governing our selves in it with due caution:
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[ 1. ] That such publick signal Judgments as my Text and Doctrine suppose, are a sort of Divine Providences which God doth more rarely than is ordinarily believed, exhibit to the world.
[ 1. ] That such public signal Judgments as my Text and Doctrine suppose, Are a sort of Divine Providences which God does more rarely than is ordinarily believed, exhibit to the world.
For he himself calls the execution of Judgment in such publick and notorious manner, his strange work. And (speaking after the manner of men) tells us, 'tis that which he doth not willingly, i. e.
For he himself calls the execution of Judgement in such public and notorious manner, his strange work. And (speaking After the manner of men) tells us, it's that which he does not willingly, i. e.
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And that (1.) partly, because this world is not properly seculum Mercedis, the season for the revelation of the righteous Judgment of God, wherein to render to every man according to his works;
And that (1.) partly, Because this world is not properly seculum Mercedis, the season for the Revelation of the righteous Judgement of God, wherein to render to every man according to his works;
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but to give them a plentiful share of the good things of this life, whose portion is laid out here: And lastly, because it conduceth to the glory of his Justice in another world, to give bad men (of themselves inclined to grow insolent upon his forbearance) the occasion of hardening their hearts in evil, by not executing Sentence against every wicked work speedily.
but to give them a plentiful share of the good things of this life, whose portion is laid out Here: And lastly, Because it conduceth to the glory of his justice in Another world, to give bad men (of themselves inclined to grow insolent upon his forbearance) the occasion of hardening their hearts in evil, by not executing Sentence against every wicked work speedily.
than in the earlier: and under the Gospel, and among Christians, then under the Law, and among the Jews. Because there was in those times more occasion for them,
than in the earlier: and under the Gospel, and among Christians, then under the Law, and among the jews. Because there was in those times more occasion for them,
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Before the Scripture in any part was written, Tradition, with the reliques of the light of Nature, sometimes assisted with extraordinary Revelation, was the Rule whereby the world was governed.
Before the Scripture in any part was written, Tradition, with the Relics of the Light of Nature, sometime assisted with extraordinary Revelation, was the Rule whereby the world was governed.
And even after so much of it was written, as served to govern the Jewish Church under that Administration, God was pleased to keep up still, in great part, the same Method of administring his Kingdom upon earth by exemplary Providences.
And even After so much of it was written, as served to govern the Jewish Church under that Administration, God was pleased to keep up still, in great part, the same Method of administering his Kingdom upon earth by exemplary Providences.
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As (probably) considering, (1.) that what was so written, was to be kept among them to whom it did principally pertain; and that the rest of the world was to be left generally in the same condition they were in before.
As (probably) considering, (1.) that what was so written, was to be kept among them to whom it did principally pertain; and that the rest of the world was to be left generally in the same condition they were in before.
And (2.) that (by the difference put betwixt the Jews and them, by a peculiar discriminating Religion ) the rest of the world were generally like to be exasperated against them;
And (2.) that (by the difference put betwixt the jews and them, by a peculiar discriminating Religion) the rest of the world were generally like to be exasperated against them;
so, that had they not been kept in awe by such penal Providences now and then, they would continually have been attempting the extirpation of a sort of men so odious:
so, that had they not been kept in awe by such penal Providences now and then, they would continually have been attempting the extirpation of a sort of men so odious:
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and had not the Jews themselves been encouraged in their singular Religion, by such frequent miraculous appearances of God for the punishment of their persecutors, they would have been the more tempted to have purchased their peace with their Neighbours, by waving their Religious observations to purchase their good will.
and had not the jews themselves been encouraged in their singular Religion, by such frequent miraculous appearances of God for the punishment of their persecutors, they would have been the more tempted to have purchased their peace with their Neighbours, by waving their Religious observations to purchase their good will.
And (3.) that this Law, to the Jews themselves, was for the most part like a book sealed; in that the greatest encouragements to obedience, (the great Promises of the Gospel ) were obscured under dark expressions,
And (3.) that this Law, to the jews themselves, was for the most part like a book sealed; in that the greatest encouragements to Obedience, (the great Promises of the Gospel) were obscured under dark expressions,
and therefore even they had still much need to be quickned to their duty by sensible Motives, And (4.) lastly, that they were, by the very constitution and temper of the Nation, a very stiff-necked and unmanageable People;
and Therefore even they had still much need to be quickened to their duty by sensible Motives, And (4.) lastly, that they were, by the very constitution and temper of the nation, a very Stiffnecked and unmanageable People;
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and so not easily to be kept in obedience by bare written Rules, without a Rod of severe Temporal Judgments, frequently laid on the backs of some amongst themselves, to keep the rest in awe.
and so not Easily to be kept in Obedience by bore written Rules, without a Rod of severe Temporal Judgments, frequently laid on the backs of Some among themselves, to keep the rest in awe.
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we may very well (I think) be satisfied, that if we do not now hear of such frequent notorious Executions of Divine Justice as then were the state of the Church since Christ, and that Church spread over all the world;
we may very well (I think) be satisfied, that if we do not now hear of such frequent notorious Executions of Divine justice as then were the state of the Church since christ, and that Church spread over all the world;
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render it less necessary that we should do so: Especially, seeing we have all those great Instances of Divine severity which were exhibited in those ancient Ages, delivered down even to us upon whom the ends of the world are come, by holy Pen-men in writing, for our admonition.
render it less necessary that we should do so: Especially, seeing we have all those great Instances of Divine severity which were exhibited in those ancient Ages, Delivered down even to us upon whom the ends of the world Are come, by holy Penmen in writing, for our admonition.
[ 3. ] That the certain Interpretation of such rare Judicial Providences, when they now adays fall out, is to us in these latter Times more difficult, that it was to the men of those days, in which they were more frequent.
[ 3. ] That the certain Interpretation of such rare Judicial Providences, when they now adais fallen out, is to us in these latter Times more difficult, that it was to the men of those days, in which they were more frequent.
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The Reason whereof is, because God, since the Scriptures were compleated, and generally received, hath put a stop to that Spirit of Prophesie, which in former Times raised up Prophetical Men, to predict and threaten Judgments before they came,
The Reason whereof is, Because God, since the Scriptures were completed, and generally received, hath put a stop to that Spirit of Prophesy, which in former Times raised up Prophetical Men, to predict and threaten Judgments before they Come,
So that the most perfect Judgment we can now make of them, though we use all the means left us to that purpose with the greatest and most conscientious exactness, will fall very short of Infallibility, and amount, at most, only to a great Moral certainty, in most cases of that nature.
So that the most perfect Judgement we can now make of them, though we use all the means left us to that purpose with the greatest and most conscientious exactness, will fallen very short of Infallibility, and amount, At most, only to a great Moral certainty, in most cases of that nature.
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[ 4. ] That it is therefore very easie to mistake in this affair, and be deceived by the making such Interpretations of Divine Providences of this nature as Phancy and Passion, (continually ready herein to interpose) may be apt to suggest to us:
[ 4. ] That it is Therefore very easy to mistake in this affair, and be deceived by the making such Interpretations of Divine Providences of this nature as Fancy and Passion, (continually ready herein to interpose) may be apt to suggest to us:
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[ 5. ] That such errours and mistakes, are not more easie and frequent, than (as they are commonly made use of) sinful and dangerous. Because, by our aptness to avouch them,
[ 5. ] That such errors and mistakes, Are not more easy and frequent, than (as they Are commonly made use of) sinful and dangerous. Because, by our aptness to avouch them,
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and (in a sort) impose them on the belief of others, we too often render our selves guilty of prophaning Gods Name, (of which his great works are a considerable part) by stamping our own fond conceits with his Image and Superscription, which is no less a crime in this case against God, than the minting and vending adulterate Coin in worldly dealings and payments is to the temporal Prince, under whom we live.
and (in a sort) impose them on the belief of Others, we too often render our selves guilty of profaning God's Name, (of which his great works Are a considerable part) by stamping our own found conceits with his Image and Superscription, which is no less a crime in this case against God, than the minting and vending adulterate Coin in worldly dealings and payments is to the temporal Prince, under whom we live.
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[ 6. ] And yet, lastly, (notwithstanding all that hath been said to beget a new caution in us in a matter of so great an import) I must avouch, that I do not believe God hath altogether tyed up his hands from executing signal Judgments,
[ 6. ] And yet, lastly, (notwithstanding all that hath been said to beget a new caution in us in a matter of so great an import) I must avouch, that I do not believe God hath altogether tied up his hands from executing signal Judgments,
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or the general debauchery of mens lives under such excellent Instructions be so foul and scandalous to the holy Doctrine of our Saviour, as to call for them:
or the general debauchery of men's lives under such excellent Instructions be so foul and scandalous to the holy Doctrine of our Saviour, as to call for them:
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and when any new Impieties of the largest dimensions, and prodigious Immoralities, become bold and audacious beyond the examples of the former Ages of Christianity, (with impunity,
and when any new Impieties of the Largest dimensions, and prodigious Immoralities, become bold and audacious beyond the Examples of the former Ages of Christianity, (with impunity,
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even in these days, by the ordinary assistance of Gods Spirit (even without a Revelation) discern sufficient marks and tokens of Divine Judgments upon many of them, to lay a foundation for the improvement of them to the ends which God generally designs by them, both to our selves and others.
even in these days, by the ordinary assistance of God's Spirit (even without a Revelation) discern sufficient marks and tokens of Divine Judgments upon many of them, to lay a Foundation for the improvement of them to the ends which God generally designs by them, both to our selves and Others.
For a moral certainty, in such matters wherein a Duty is to be inferred from the various accidents of this life, hath (to us) the force of a Divine Command. A Principle, which if it be not owned, we must necessarily be endangered to be governed, in most of the ordinary actions of our present callings and imployments, by that wild and extravagant Rule of exspecting special Scripture-determinations in all the particularities of our worldly conditions;
For a moral certainty, in such matters wherein a Duty is to be inferred from the various accidents of this life, hath (to us) the force of a Divine Command. A Principle, which if it be not owned, we must necessarily be endangered to be governed, in most of the ordinary actions of our present callings and employments, by that wild and extravagant Rule of expecting special Scripture-determinations in all the particularities of our worldly conditions;
If a stranger come by a Gallows or a Whipping-post, and see a man hanged, and drawn, and quartered at the one, and another severely whipped at the other;
If a stranger come by a Gallows or a Whipping-post, and see a man hanged, and drawn, and quartered At the one, and Another severely whipped At the other;
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he will presently be enquiring, wherefore such persons are handled with such severity in so notorious a manner? And when severities, it may be far greater from God, befall any with as publick circumstances, it is equally rational for the spectators, and much more the sufferers, to enquire what he means by them;
he will presently be inquiring, Wherefore such Persons Are handled with such severity in so notorious a manner? And when severities, it may be Far greater from God, befall any with as public Circumstances, it is equally rational for the spectators, and much more the sufferers, to inquire what he means by them;
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when he tells the Jews, that he would inflict such sore plagues on them, as should move all Nations to ask, Wherefore hath the Lord done thus unto this Land? What meaneth the heat of this great Anger?
when he tells the jews, that he would inflict such soar plagues on them, as should move all nations to ask, Wherefore hath the Lord done thus unto this Land? What means the heat of this great Anger?
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except there appear as evident and notorious a crime in conjunction with it. For the judging by the former mark singly, misled Jobs friends in his Case:
except there appear as evident and notorious a crime in conjunction with it. For the judging by the former mark singly, misled Jobs Friends in his Case:
For if we interpret all such great and remarkable severities, on whomsoever they fall, to be Divine Judgments, we shall be often endangered unjustly to condemn the Generation of Gods best Children.
For if we interpret all such great and remarkable severities, on whomsoever they fallen, to be Divine Judgments, we shall be often endangered unjustly to condemn the Generation of God's best Children.
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we can hardly be mistaken, (except all Mankind be supposed to be so too, who commonly argue in such cases from this character) in calling such Providences Judgments of God: or,
we can hardly be mistaken, (except all Mankind be supposed to be so too, who commonly argue in such cases from this character) in calling such Providences Judgments of God: or,
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(3.) And a far greater evidence is given in this Case many times, to make Divine Judgments manifest, by the fair and legible Impression and Image of the very offence it self, upon the punishment inflicted.
(3.) And a Far greater evidence is given in this Case many times, to make Divine Judgments manifest, by the fair and legible Impression and Image of the very offence it self, upon the punishment inflicted.
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The drowning of Pharaoh and the Egyptians in the Red Sea, was a punishment so like their sin in drowning all the male Children of the Israelites in the River: the burning Nadab and Abihu with a strange fire from Heaven, was a Divine stroke so aptly suted to their offence in offering Incense with strange fire to Heaven: the incestuous defilement of Davids Concubines by Absalom, had so express a signature of the defilement of Ʋriahs wife by David: and (to mention no more Examples at present) the cutting off the Thumbs and great Toes of Adonibezek himself, was so signal a requital of the like cruelty shewed by him to 70 Kings before:
The drowning of Pharaoh and the egyptians in the Read Sea, was a punishment so like their since in drowning all the male Children of the Israelites in the River: the burning Nadab and Abihu with a strange fire from Heaven, was a Divine stroke so aptly suited to their offence in offering Incense with strange fire to Heaven: the incestuous defilement of Davids Concubines by Absalom, had so express a signature of the defilement of Ʋriahs wife by David: and (to mention no more Examples At present) the cutting off the Thumbs and great Toes of Adonibezek himself, was so signal a requital of the like cruelty showed by him to 70 Kings before:
the cleaving of the Earth to swallow Korah and his company, even whilst they stood daringly in the face of God and the Congregation, to avouch a foul Rebellion against Moses, and a sacrilegious usurpation of Aarons Priesthood; the running through of Zimri and Cosbi, in the very act of bold and audacious uncleanness;
the cleaving of the Earth to swallow Korah and his company, even while they stood daringly in the face of God and the Congregation, to avouch a foul Rebellion against Moses, and a sacrilegious usurpation of Aaron's Priesthood; the running through of Zimri and Cozbi, in the very act of bold and audacious uncleanness;
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the slaying of Belshazzar the very night following his profane debauch, acted by the abuse of Gods Consecrated Vessels to drunkenness, at an Idols feast;
the slaying of Belshazzar the very night following his profane debauch, acted by the abuse of God's Consecrated Vessels to Drunkenness, At an Idols feast;
the turning of his Grandfather Nebuchadnezzar a-grazing among oxen, when that vaunting brag was scarce out of his mouth, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power? the smiting Ananias and Saphira dead, with a lye in their mouths to cover their sacrilege;
the turning of his Grandfather Nebuchadnezzar a-grazing among oxen, when that vaunting brag was scarce out of his Mouth, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power? the smiting Ananias and Sapphira dead, with a lie in their mouths to cover their sacrilege;
and many more like Instances to these, none ever gave a softer Title to, than that of Divine Judgments. And wherefore the drunkards breaking his neck in his drunkenness,
and many more like Instances to these, none ever gave a Softer Title to, than that of Divine Judgments. And Wherefore the drunkards breaking his neck in his Drunkenness,
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(5.) When such penal Providences are the evident and notorious consequents of provoking and daring Appeals, Applications, or Addresses to God of any kind;
(5.) When such penal Providences Are the evident and notorious consequents of provoking and daring Appeals, Applications, or Addresses to God of any kind;
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or provoking Insolence. 1.) In case of Appeals to God, implicit or explicit. When the bitter water, under the Law, envenomed by the imprecation of the disloyal wife against her self, in case she was guilty of the fact she was suspected of, caused her belly to swell, and her thigh to rot;
or provoking Insolence. 1.) In case of Appeals to God, implicit or explicit. When the bitter water, under the Law, envenomed by the imprecation of the disloyal wife against her self, in case she was guilty of the fact she was suspected of, caused her belly to swell, and her thigh to rot;
When Korah and his Complices dare put it to a Divine determination, whether they had not as much right to offer Incense as Aaron and his Sons: The Event in this Case declared that God judged the cause in which he was thus appealed to against them? And when the wicked Jews by tumultuous out-cries call on Pilate to crucifie Jesus for a Malefactor, and encourage him,
When Korah and his Accomplices Dare put it to a Divine determination, whither they had not as much right to offer Incense as Aaron and his Sons: The Event in this Case declared that God judged the cause in which he was thus appealed to against them? And when the wicked jews by tumultuous Outcries call on Pilate to crucify jesus for a Malefactor, and encourage him,
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when his Conscience boggles at so foul an act of Injustice, with this fearful imprecation, (in the nature of such an Appeal ) that if he were not guilty, God would lay his blood on them and their children;
when his Conscience boggles At so foul an act of Injustice, with this fearful imprecation, (in the nature of such an Appeal) that if he were not guilty, God would lay his blood on them and their children;
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Lastly, When holy Job (against the unjust charges of his censorious friends, who among other crimes, taxed him with breaking the arms of the fatherless:
Lastly, When holy Job (against the unjust charges of his censorious Friends, who among other crimes, taxed him with breaking the arms of the fatherless:
if a little after, that Arm had dropped off according to ☜ his Execration, and some concurring evidence withal had appeared to prove him guilty of the fact which he so disclaimed, (I say,
if a little After, that Arm had dropped off according to ☜ his Execration, and Some concurring evidence withal had appeared to prove him guilty of the fact which he so disclaimed, (I say,
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which Curses are therefore called the Curses of the Covenant, because they covenanted with God upon that penalty to keep his Commandments there mentioned.
which Curses Are Therefore called the Curses of the Covenant, Because they covenanted with God upon that penalty to keep his commandments there mentioned.
And therefore, afterwards, when God had executed those severities upon them, which made all the Neighbour-Nations to enquire, [ Wherefore the Lord had dealt so with them.
And Therefore, afterwards, when God had executed those severities upon them, which made all the Neighbour-Nations to inquire, [ Wherefore the Lord had dealt so with them.
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] Men are directed by God to answer, Because they have forsaken the Covenant of the Lord, the anger of the Lord was kindled against this Land to bring upon it all the curses written in this Book.
] Men Are directed by God to answer, Because they have forsaken the Covenant of the Lord, the anger of the Lord was kindled against this Land to bring upon it all the curses written in this Book.
yet things revealed, (as such Judgments inflicted upon such a forfeiture by Covenant betwixt God and a People are) belong to us and our children, to interpret and improve them.
yet things revealed, (as such Judgments inflicted upon such a forfeiture by Covenant betwixt God and a People Are) belong to us and our children, to interpret and improve them.
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Of which there is a notable Instance in one of our late Writers, of Sir Jervase Ellowis, (as he calls him) who at the place of Execution took notice to all the people present of Gods just Judgment that brought him to that end: for that he had solemnly (being given to gaming ) upon some special occasion, prayed to God, That if he did so any more, be might be hang'd:
Of which there is a notable Instance in one of our late Writers, of Sir Jervase Ellowis, (as he calls him) who At the place of Execution took notice to all the people present of God's just Judgement that brought him to that end: for that he had solemnly (being given to gaming) upon Some special occasion, prayed to God, That if he did so any more, be might be hanged:
when men upon every slight occasion imprecate in the form of a customary wish, (as a vain Parenthesis in discourse, with some persons too frequent) any evil upon themselves, to back every slight purpose or trivial Promise that drops unadvisedly from their lips:
when men upon every slight occasion imprecate in the from of a customary wish, (as a vain Parenthesis in discourse, with Some Persons too frequent) any evil upon themselves, to back every slight purpose or trivial Promise that drops unadvisedly from their lips:
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These men, though they use not Gods Name explicitly in such forms of discourse, (and yet too often even that is done, [ I wish to God, &c. ] is too frequent a Phrase) yet they do imply it,
These men, though they use not God's Name explicitly in such forms of discourse, (and yet too often even that is done, [ I wish to God, etc. ] is too frequent a Phrase) yet they do imply it,
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And I am perswaded, if it were well observed, God doth to very many persons of lewd Tongues, perform in earnest, what they so often inconsiderately imprecate in this world:
And I am persuaded, if it were well observed, God does to very many Persons of lewd Tongues, perform in earnest, what they so often inconsiderately imprecate in this world:
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and doubt the doth so to many more in another world, where their [ God-damnme's ] and [ The-Devil-take-me's ] and the like familiar forms of customary discourse, with prophane men, are (with the stinging attestations of their own Consciences to Gods Justice therein) sadly verified upon them to all eternity. 3.) In case of Contests with God, Gods Judgments are often manifested and made known to be what indeed they are.
and doubt the does so to many more in Another world, where their [ God-damnme's ] and [ The-Devil-take-me's ] and the like familiar forms of customary discourse, with profane men, Are (with the stinging attestations of their own Consciences to God's justice therein) sadly verified upon them to all eternity. 3.) In case of Contests with God, God's Judgments Are often manifested and made known to be what indeed they Are.
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Which was the case of Baals Priests in their notable contest with Elijah, wherein God brought them to publique Execution, by a miraculous Confutation in the presence of all Israel. (2.) When such Divine severities befall the professours and propugners of Atheism and Irreligion, in opposition to all Religion. If such persons die not the common death of other men, the common vote of Mankind pronounceth them to be executed by a Divine Judgment. As appears, by the censures passed by Heathens, themselves upon the strange ends of Diagoras, Protagoras, Bion, Theodorus, Epicurus, Pherecides, and others, who either were,
Which was the case of Baal's Priests in their notable contest with Elijah, wherein God brought them to public Execution, by a miraculous Confutation in the presence of all Israel. (2.) When such Divine severities befall the professors and propugners of Atheism and Irreligion, in opposition to all Religion. If such Persons die not the Common death of other men, the Common vote of Mankind pronounceth them to be executed by a Divine Judgement. As appears, by the censures passed by heathens, themselves upon the strange ends of Diagoras, Protagoras, Bion, Theodorus, Epicurus, Pherecides, and Others, who either were,
And by those of the Holy Scriptures on Pharaoh: and of the Ecclesiastical Writers on Caligula, Maximinus, Julian, and many other Atheistical and prophane promoters of Irreligion. (3.) When the like severe Providences befall such,
And by those of the Holy Scriptures on Pharaoh: and of the Ecclesiastical Writers on Caligula, Maximinus, Julian, and many other Atheistical and profane promoters of Irreligion. (3.) When the like severe Providences befall such,
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as though they profess the true Religion, yet because they make use of that Profession only as a mask, to cover those designs against it, (which they dare not carry on with open face) God fore-dooms in the Scripture (as guilty of most pernicious opposition against it) to a notable and signal Ruine and Destruction.
as though they profess the true Religion, yet Because they make use of that Profession only as a mask, to cover those designs against it, (which they Dare not carry on with open face) God foredooms in the Scripture (as guilty of most pernicious opposition against it) to a notable and signal Ruin and Destruction.
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(6. It is no slight Evidence to a Divine Judgment, when (as it often falls out) an offenders Conscience under such a remarkable stroke of Gods Hand, owns it as the just punishment of such a particular notorious Crime:
(6. It is no slight Evidence to a Divine Judgement, when (as it often falls out) an offenders Conscience under such a remarkable stroke of God's Hand, owns it as the just punishment of such a particular notorious Crime:
and Josephs Brethren, in the danger they were in to be executed for Spies in Egypt, charge themselves with the guilt of their envy and cruelty against their Brother;
and Josephs Brothers, in the danger they were in to be executed for Spies in Egypt, charge themselves with the guilt of their envy and cruelty against their Brother;
and acknowledge, that therefore that distress came upon them: And when Malefactors at the place of Execution; and debauched livers in some notable Calamities,
and acknowledge, that Therefore that distress Come upon them: And when Malefactors At the place of Execution; and debauched livers in Some notable Calamities,
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And thus have I given you the best Characters I could, by which to discern Divine Judgments from Providences of a like severity, befalling men on other accounts: my fifth Head. VI. The sixth follows:
And thus have I given you the best Characters I could, by which to discern Divine Judgments from Providences of a like severity, befalling men on other accounts: my fifth Head. VI. The sixth follows:
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And in the noted Cases of those on whom the Tower in Siloe fell, and those whose blood Pilate mingled with their Sacrifices; our Lord seems to take the part of the Sufferers against their Censures. And the miscarriage of Jobs friends in their dealings with him, is by God himself expresly condemned.
And in the noted Cases of those on whom the Tower in Siloe fell, and those whose blood Pilate mingled with their Sacrifices; our Lord seems to take the part of the Sufferers against their Censures. And the miscarriage of Jobs Friends in their dealings with him, is by God himself expressly condemned.
1. ] That it follows from what was said on the former Head, that in such Applications of Divine Judgments to particular Cases, we are to be very cautelous and circumspect.
1. ] That it follows from what was said on the former Head, that in such Applications of Divine Judgments to particular Cases, we Are to be very cautelous and circumspect.
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(1. As first, the Text it self, which asserts such Judgments to be means whereby God is made known, will necessarily infer, that in order to the making this use of them, we must be allowed the liberty of discreet and considerate Application of them.
(1. As First, the Text it self, which asserts such Judgments to be means whereby God is made known, will necessarily infer, that in order to the making this use of them, we must be allowed the liberty of discreet and considerate Application of them.
and yet, not to allow them to observe it in those circumstances which render it most observable, (all which circumstances are necessarily annexed to particular Cases) implies a contradiction.
and yet, not to allow them to observe it in those Circumstances which render it most observable, (all which Circumstances Are necessarily annexed to particular Cases) Implies a contradiction.
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It is given as an honourable character in general of good and holy men, that because they have pleasure in that imployment, they seek out the great works of the Lord, of which these judicial Providences are a special part.
It is given as an honourable character in general of good and holy men, that Because they have pleasure in that employment, they seek out the great works of the Lord, of which these judicial Providences Are a special part.
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And holy David propounds himself in particular, as an encouraging example to patient expectation of the Issue in that stumbling Case of Divine Providence, [ The notable prosperity of some notorious wicked men ] telling us, that he himself had seen some such in great power, (probably Saul and his profane Courtiers and Favourites) flourishing like a green Bay-tree;
And holy David propounds himself in particular, as an encouraging Exampl to patient expectation of the Issue in that stumbling Case of Divine Providence, [ The notable Prosperity of Some notorious wicked men ] telling us, that he himself had seen Some such in great power, (probably Saul and his profane Courtiers and Favourites) flourishing like a green Bay tree;
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And that notable speech of Hezekiah to the Levites, is recorded to his commendation, (as a considerable part of that which gave him just Title to that honourable character, that he did that which was right in the sight of the Lord, according to all that his father David bad done ) wherein he observes particularly, (though with reflection upon his father Ahaz ) that the Lord had lately delivered Judah to trouble and astonishment, and hissing and that their fathers fell by the Sword,
And that notable speech of Hezekiah to the Levites, is recorded to his commendation, (as a considerable part of that which gave him just Title to that honourable character, that he did that which was right in the sighed of the Lord, according to all that his father David bad done) wherein he observes particularly, (though with reflection upon his father Ahaz) that the Lord had lately Delivered Judah to trouble and astonishment, and hissing and that their Father's fell by the Sword,
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When the wicked (such whose prosperity was a tentation to good men to fret and be envious against them) are cut off, thou (says the Psalmist to the man whom he encourageth to wait on the Lord and keep his way ) shalt see it, i. e. so as to take notice of it to thy great satisfaction and encouragement to depend on God for the future.
When the wicked (such whose Prosperity was a tentation to good men to fret and be envious against them) Are Cut off, thou (Says the Psalmist to the man whom he Encourageth to wait on the Lord and keep his Way) shalt see it, i. e. so as to take notice of it to thy great satisfaction and encouragement to depend on God for the future.
And elsewhere, the righteous is told, that when the notorious oppressing Judges, against whom that Psalm is directed, shall be taken away as with a whirlwind living, and in Gods wrath, i. e.
And elsewhere, the righteous is told, that when the notorious oppressing Judges, against whom that Psalm is directed, shall be taken away as with a whirlwind living, and in God's wrath, i. e.
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in a kind of holy Triumph for the manifestation of Divine Justice, shall even trample upon them when they lye in their blood, without fear of defilement, (to which in other cases the Jews by the Law for touching any thing of a dead Corps were liable) any more than if they had washed their feet in water.
in a kind of holy Triumph for the manifestation of Divine justice, shall even trample upon them when they lie in their blood, without Fear of defilement, (to which in other cases the jews by the Law for touching any thing of a dead Corpse were liable) any more than if they had washed their feet in water.
As Belshazzar, for that when he saw and knew how God had dealt with his proud Grandfather Nebuchadnezzar, he notwithstanding lifted himself up against the same God, before whom he ought on that consideration to have been humbled. And the remaining Tribes of Judah and Benjamin are severely taxed,
As Belshazzar, for that when he saw and knew how God had dealt with his proud Grandfather Nebuchadnezzar, he notwithstanding lifted himself up against the same God, before whom he ought on that consideration to have been humbled. And the remaining Tribes of Judah and Benjamin Are severely taxed,
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yet they feared not, but went on confidently in the same provoking sin themselves And it is not to be understood how any persons can be obliged to take warning from particular Examples,
yet they feared not, but went on confidently in the same provoking sin themselves And it is not to be understood how any Persons can be obliged to take warning from particular Examples,
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3. ] Wherefore we must find out some other Interpretation of those Scriptures, which seem totally to prohibit all applications of Divine Judgments to particular Cases:
3. ] Wherefore we must find out Some other Interpretation of those Scriptures, which seem totally to prohibit all applications of Divine Judgments to particular Cases:
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For the first of them forbids one Christian indeed to judge another: but it is only a rash and a harsh censuring Christian brethren (as the Pharisees were wont to do) even for the smallest faults;
For the First of them forbids one Christian indeed to judge Another: but it is only a rash and a harsh censuring Christian brothers (as the Pharisees were wont to do) even for the Smallest Faults;
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and that when the censurers themselves, it may be, (as they) indulge themselves in greater, (such as are like beams to the others motes, as appears, v. 2.) that is there forbidden.
and that when the censurers themselves, it may be, (as they) indulge themselves in greater, (such as Are like beams to the Others motes, as appears, v. 2.) that is there forbidden.
was not barely for taking notice of these Events as Divine Judgments, but for judging the persons (in a like Pharisaical pride) greater sinners than others, and than themselves in particular;
was not barely for taking notice of these Events as Divine Judgments, but for judging the Persons (in a like Pharisaical pride) greater Sinners than Others, and than themselves in particular;
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And Jobs friends (the third Text) were censured by God for making the like uncharitable and unwarrantable Inference from his Providential severities upon Job. So that all these Scriptures thus interpreted, (as indeed they must be) make nothing against the lawfulness of a modest, sober, prudent,
And Jobs Friends (the third Text) were censured by God for making the like uncharitable and unwarrantable Inference from his Providential severities upon Job. So that all these Scriptures thus interpreted, (as indeed they must be) make nothing against the lawfulness of a modest, Sobrium, prudent,
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[ 2. And therefore I proceed, in the next place, to give you the Directions promised you to preserve you from so offending, in like applications of Divine severities.
[ 2. And Therefore I proceed, in the next place, to give you the Directions promised you to preserve you from so offending, in like applications of Divine severities.
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than we may discourse them withal to others: if withal we take care to turn our inward sentiments only to those uses, which reflect Glory to God, and benefit to our selves;
than we may discourse them withal to Others: if withal we take care to turn our inward sentiments only to those uses, which reflect Glory to God, and benefit to our selves;
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nay ought, to serve Gods design therein, by making use of it for others, as well as his own, edification. And it is related as a thing imitable in the primitive Christians, that they interpreted the sudden deaths of Ananias and Saphira, as remarkable Judgments of God,
nay ought, to serve God's Design therein, by making use of it for Others, as well as his own, edification. And it is related as a thing imitable in the primitive Christians, that they interpreted the sudden death's of Ananias and Sapphira, as remarkable Judgments of God,
when they befall great Communities and Societies of men, as when they light only on particular Persons, or smaller Parties. For when Nations and other great Communities fall under great Epidemical calamities, wherein every member some way or other suffers,
when they befall great Communities and Societies of men, as when they Light only on particular Persons, or smaller Parties. For when nations and other great Communities fallen under great Epidemical calamities, wherein every member Some Way or other suffers,
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there God himself expects his hand should be publiquely acknowledged, and due means used by religious Addresses to him solemnly and generally made for the removing of them;
there God himself expects his hand should be publicly acknowledged, and due means used by religious Addresses to him solemnly and generally made for the removing of them;
So that what every one is obliged to own, is without injury or breach of charity imputable to them all. Whereas there are very few private Cases, wherein the Persons suffering can be convincingly brought by others under a like obligation, to own and acknowledge the particulars charged on them by their Censurers,
So that what every one is obliged to own, is without injury or breach of charity imputable to them all. Whereas there Are very few private Cases, wherein the Persons suffering can be convincingly brought by Others under a like obligation, to own and acknowledge the particulars charged on them by their Censurers,
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and proclaim themselves to have no fear of God before their eyes, being altogether become filthy or stinking (as the Margin hath it) in the nostrils of all serious and sober persons;
and proclaim themselves to have no Fear of God before their eyes, being altogether become filthy or stinking (as the Margin hath it) in the nostrils of all serious and Sobrium Persons;
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And especially if such persons have arrived to that height of professed wickedness as to glory in their shame at that rate, as to set themselves down in the seat of the scornful, and scoff Religion and Vertue out of countenance,
And especially if such Persons have arrived to that height of professed wickedness as to glory in their shame At that rate, as to Set themselves down in the seat of the scornful, and scoff Religion and Virtue out of countenance,
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or such, as there is hope they may become better, because there is nothing that declares them desperately and incorrigibly bad: We are towards all these sorts of men to proceed in censuring with far greater Caution,
or such, as there is hope they may become better, Because there is nothing that declares them desperately and incorrigibly bade: We Are towards all these sorts of men to proceed in censuring with Far greater Caution,
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1.) That we endeavour to be as sparing in applying these sorts of Divine Providences, to the cases of particular persons under the former characters as God is in inflicting them;
1.) That we endeavour to be as sparing in applying these sorts of Divine Providences, to the cases of particular Persons under the former characters as God is in inflicting them;
and appear as loth and unwilling to do the one, as he to do the other. For it is very uncharitable for any man to be over-forward in crying out, upon every unusual stroke upon another, A Judgment, a Judgment;
and appear as loath and unwilling to do the one, as he to do the other. For it is very uncharitable for any man to be overforward in crying out, upon every unusual stroke upon Another, A Judgement, a Judgement;
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for they first resolve upon it, that this was a Judgment of God on him for some sin; and then they came to our Saviour to resolve them, for whose sin it was, his own,
for they First resolve upon it, that this was a Judgement of God on him for Some since; and then they Come to our Saviour to resolve them, for whose since it was, his own,
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or his Parents? And it seems evident, by the whole carriage of their discourses, that Jobs friends, though they unanimously first conclude among themselves, that his sufferings were Divine Judgments upon him for some foul crime; yet they are at a loss what crime of that nature to find him guilty of,
or his Parents? And it seems evident, by the Whole carriage of their discourses, that Jobs Friends, though they unanimously First conclude among themselves, that his sufferings were Divine Judgments upon him for Some foul crime; yet they Are At a loss what crime of that nature to find him guilty of,
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3.) That we do not hastily call such severe Providences of God towards such particular Persons, Judgments, whom we can charge with nothing that is notoriously sinful, in the general Judgment of all Mankind, or at least, of all Christians. For it is a great piece of uncharitableness, as well as injustice, which is too ordinarily practised in such places where the common Christianity is crumbled into Sects and Parties; for dissenters of all sides to impute the sufferings befalling their opposites, to Divine displeasure against them for holding such opinions as differ foom theirs,
3.) That we do not hastily call such severe Providences of God towards such particular Persons, Judgments, whom we can charge with nothing that is notoriously sinful, in the general Judgement of all Mankind, or At least, of all Christians. For it is a great piece of uncharitableness, as well as injustice, which is too ordinarily practised in such places where the Common Christianity is crumbled into Sects and Parties; for dissenters of all sides to impute the sufferings befalling their opposites, to Divine displeasure against them for holding such opinions as differ foom theirs,
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Now this ariseth ordinarily from a partial fondness which every one hath for his own opinion or way: which inclines him to think God hath as great a kindness for it as himself, and his Party have:
Now this arises ordinarily from a partial fondness which every one hath for his own opinion or Way: which inclines him to think God hath as great a kindness for it as himself, and his Party have:
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whence such persons find it easie (upon every unusual stroke of God upon any that are not every way agreeable to their humour) to conclude, that the very point in difference betwixt them is judged by God and their opposites, confuted from Heaven by a Demonstration of Divine displeasure against them.
whence such Persons find it easy (upon every unusual stroke of God upon any that Are not every Way agreeable to their humour) to conclude, that the very point in difference betwixt them is judged by God and their opposites, confuted from Heaven by a Demonstration of Divine displeasure against them.
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And such an unhappy Paralogism as this, we are told by our Historians, it was, which in the dark times of Popery gave the cause, in the opinion of an whole Synod, against the married Clergy, when the side of the Room where the maintainers of it sat fell down, killing some, and burting others.
And such an unhappy Paralogism as this, we Are told by our Historians, it was, which in the dark times of Popery gave the cause, in the opinion of an Whole Synod, against the married Clergy, when the side of the Room where the maintainers of it sat fell down, killing Some, and burting Others.
Now against this great mistake (by the way) we shall never be sufficiently armed except we govern our Apprehensions by these Two Principles. (1.) That God never appointed the dark Rule of Providence (to us it is no other) to judge Canses by,
Now against this great mistake (by the Way) we shall never be sufficiently armed except we govern our Apprehensions by these Two Principles. (1.) That God never appointed the dark Rule of Providence (to us it is no other) to judge Causes by,
as the had Cause of the Benjamites, in two set Battels, against the good Cause of the Eleven Tribes: and the horrid and blasphemous Imposture of the Mahometans hath now for many Ages, by the permission of Providence, prospered wonderfully against the greatest part of the Christian world. (2.) That Gods great and signal Judgments, of which we are discoursing, are now adays rarely inflicted, but for such Crimes as are generally condemned in the Judgment of all Mankind, or at least, the generality of Christians, according as he designs the notice of them to be spread in a greater or narrower compass.
as the had Cause of the Benjamites, in two Set Battles, against the good Cause of the Eleven Tribes: and the horrid and blasphemous Imposture of the Mahometans hath now for many Ages, by the permission of Providence, prospered wonderfully against the greatest part of the Christian world. (2.) That God's great and signal Judgments, of which we Are discoursing, Are now adais rarely inflicted, but for such Crimes as Are generally condemned in the Judgement of all Mankind, or At least, the generality of Christians, according as he designs the notice of them to be spread in a greater or narrower compass.
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they are all inexcusable, who thenceforward do the same things they condemned in another, (as the Apostle saith) and confess Gods Judgment to have righteously befaln him for.
they Are all inexcusable, who thenceforward do the same things they condemned in Another, (as the Apostle Says) and confess God's Judgement to have righteously befallen him for.
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For it may so fall out, that our intimate acquaintance with some men, and their circumstances, may give us knowledge of their particular vices, secret as to all the rest of the world;
For it may so fallen out, that our intimate acquaintance with Some men, and their Circumstances, may give us knowledge of their particular vices, secret as to all the rest of the world;
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and of Gods secret strokes befalling them in their persons or private concerns, which we in our own thoughts may rationally conclude to be Divine Judgments inflicted for them.
and of God's secret Strokes befalling them in their Persons or private concerns, which we in our own thoughts may rationally conclude to be Divine Judgments inflicted for them.
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wherein the corrections given within those walls are forbidden to be divulged, under a like penalty to that which the disgraced School-fellow suffered.
wherein the corrections given within those walls Are forbidden to be divulged, under a like penalty to that which the disgraced Schoolfellow suffered.
5.) That we apply not the severe strokes of God upon our neighbour to the satisfaction of our private spleen and revengeful Humour: which is too ordinary when we think such as lie under them have wronged us, (or it may be they really have so) and we conclude, their sufferings are Divine Judgments befalling them on our Quarrel.
5.) That we apply not the severe Strokes of God upon our neighbour to the satisfaction of our private spleen and revengeful Humour: which is too ordinary when we think such as lie under them have wronged us, (or it may be they really have so) and we conclude, their sufferings Are Divine Judgments befalling them on our Quarrel.
This was the uncharitable Consure of Shimei against David, when he tells him that God had avenged on him the blood of the House of Saul, by the Rebellion of Absalom. For it is plain by the Text, that Shimei was of the very family of Saul:
This was the uncharitable Censure of Shimei against David, when he tells him that God had avenged on him the blood of the House of Saul, by the Rebellion of Absalom. For it is plain by the Text, that Shimei was of the very family of Saul:
and it may be looked upon himself, as in some probable vicinity to the Crown, if the succession of it had continued in that family. At least 'tis probable, that by the translating it from thence, he found his hopes (as to those preferments and other advantages which usually are attained at Court by those of the Royal Blood) blasted and defeated.
and it may be looked upon himself, as in Some probable vicinity to the Crown, if the succession of it had continued in that family. At lest it's probable, that by the translating it from thence, he found his hope's (as to those preferments and other advantages which usually Are attained At Court by those of the Royal Blood) blasted and defeated.
and have no reason to doubt the case of the other. Yea, men may be judged of the Lord, (in the Apostles supposition) when chastened with sickness and death extraordinary, that they may not be condemned with the world:
and have no reason to doubt the case of the other. Yea, men may be judged of the Lord, (in the Apostles supposition) when chastened with sickness and death extraordinary, that they may not be condemned with the world:
7.) That we assign not particular sins as the special Causes of a Divine Judgment too peremptorily; except where the circumstances notoriously evince it by the Rules before given, or some of them at least.
7.) That we assign not particular Sins as the special Causes of a Divine Judgement too peremptorily; except where the Circumstances notoriously evince it by the Rules before given, or Some of them At least.
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yea, if there be no moral certainty that we are not mistaken, (such as may rationally convince the persons concerned and others thereof) the end which we are supposed to design by such application, (to wit, to render the particular sin to which we attribute the procuring that Judgment more formidable ) is lost upon those whom we particularly intend to benefit by it, and others too:
yea, if there be no moral certainty that we Are not mistaken, (such as may rationally convince the Persons concerned and Others thereof) the end which we Are supposed to Design by such application, (to wit, to render the particular since to which we attribute the procuring that Judgement more formidable) is lost upon those whom we particularly intend to benefit by it, and Others too:
This is one property of Charity, (among the many excellent characters given it by the Apostle) that it vaunts not it self, ( i. e. with the diminution of a mans brethren,
This is one property of Charity, (among the many excellent characters given it by the Apostle) that it vaunts not it self, (i. e. with the diminution of a men brothers,
for else it were rather a description of Humility than Charity) nor is, upon such an account, puffed up. And the most uncharitable account upon which any man can vaunt to the lessening of his brother;
for Else it were rather a description of Humility than Charity) nor is, upon such an account, puffed up. And the most uncharitable account upon which any man can vaunt to the lessening of his brother;
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This (among many others) was one great piece of uncharitableness in Jobs friends, that having in his sad sufferings taxed him with being of the number of those whom God had signally branded with remarkable Judgments,
This (among many Others) was one great piece of uncharitableness in Jobs Friends, that having in his sad sufferings taxed him with being of the number of those whom God had signally branded with remarkable Judgments,
and a partner in guilt with those of the old world whose foundation was overflown with a flood, though he were differenced in his punishment, being a sufferer by the contrary Element of fire; they in the mean while boast, that their substance was not cut down, as being men more acquainted with God, more humble, more innocent; as they imply,
and a partner in guilt with those of the old world whose Foundation was overflown with a flood, though he were differenced in his punishment, being a sufferer by the contrary Element of fire; they in the mean while boast, that their substance was not Cut down, as being men more acquainted with God, more humble, more innocent; as they imply,
9.) That we make no mans religious living formerly, or eminent profession of it, (no not though we have some cause to think him declined from it now) by objecting it to him under suffering, a part of his calamity: nor occasion him whilst he suffers under Gods hand to suffer for his sake too:
9.) That we make no men religious living formerly, or eminent profession of it, (no not though we have Some cause to think him declined from it now) by objecting it to him under suffering, a part of his calamity: nor occasion him while he suffers under God's hand to suffer for his sake too:
For this is to give them (as the Persecutors did to our Saviour) gall and vinegar to drink, when they have already bitterness enough upon their spirits from the Cup of their Cross, that God appoints them to drink off. This was to David, as he tells us, like a Sword in his bones,
For this is to give them (as the Persecutors did to our Saviour) Gall and vinegar to drink, when they have already bitterness enough upon their spirits from the Cup of their Cross, that God appoints them to drink off. This was to David, as he tells us, like a Sword in his bones,
when profane men said to him in his affliction, Where is now thy God? and when they cast in his Teeth, (as their successors did afterwards in our Saviours) his former trusting in God, as if it had either been Hypocritical, or (if real) misplaced on one that had thus forsaken him.
when profane men said to him in his affliction, Where is now thy God? and when they cast in his Teeth, (as their Successors did afterwards in our Saviors) his former trusting in God, as if it had either been Hypocritical, or (if real) misplaced on one that had thus forsaken him.
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for then we turn (as the same Psalmist elsewhere taxeth men of the same uncharitable temper) his glory into shame, and endeavour to make that a matter of disgrace to him which is really most commendable. 10.) In a word:
for then we turn (as the same Psalmist elsewhere Taxes men of the same uncharitable temper) his glory into shame, and endeavour to make that a matter of disgrace to him which is really most commendable. 10.) In a word:
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much less revile, and reproach him; but really pitty, bewail, and condole with him rather; and (as we have opportunity) instruct, admonish, comfort, and pray for him.
much less revile, and reproach him; but really pity, bewail, and condole with him rather; and (as we have opportunity) instruct, admonish, Comfort, and pray for him.
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For to do the former, is the constant guise of those that (in the character of Gods Holy Spirit in the Scripture) are marked for wicked men. The Heathen Edomites were such;
For to do the former, is the constant guise of those that (in the character of God's Holy Spirit in the Scripture) Are marked for wicked men. The Heathen Edomites were such;
and a matter of rejoycing, when they befall those that are notoriously wicked: As when it is prophesied, That the righteous shall rejoyce when he seeth the vengeance, &c. And when God calls on all the Saints even in glory, (the holy Prophets and Apostles especially) to rejoyce and triumph over Antichristian Babylon.
and a matter of rejoicing, when they befall those that Are notoriously wicked: As when it is prophesied, That the righteous shall rejoice when he sees the vengeance, etc. And when God calls on all the Saints even in glory, (the holy prophets and Apostles especially) to rejoice and triumph over Antichristian Babylon.
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As appears remarkably in the Psalm quoted, wherein he tells us, how the observers should express their joy, to wit, by taking notice, that verily there is a reward for the righteous, and that verily he is a God that judgeth in the earth.
As appears remarkably in the Psalm quoted, wherein he tells us, how the observers should express their joy, to wit, by taking notice, that verily there is a reward for the righteous, and that verily he is a God that Judgeth in the earth.
But the latter dispositions and deportments are recommended to us by the Examples of the best men, and most eminent of Saints. When Jobs friends had dealt so uncharitably with him, he tells them what a different usage they should have found from him, if their souls had been in his souls stead;
But the latter dispositions and deportments Are recommended to us by the Examples of the best men, and most eminent of Saints. When Jobs Friends had dealt so uncharitably with him, he tells them what a different usage they should have found from him, if their Souls had been in his Souls stead;
And when Davids very bitter enemies, that insulted over his calamity, were sick, he cloathed himself with sackcloth, and his prayers, though ungratefully received by them,
And when Davids very bitter enemies, that insulted over his calamity, were sick, he clothed himself with Sackcloth, and his Prayers, though ungratefully received by them,
and bare all his Patients sicknesses. Yea, he could not forbear weeping over the very prospect of those Tragedies he foretold himself against Jerusalem, though the Shambles of his Prophets, and his own Slaughter-house. And God expects, (as well as the sufferers themselves) that to him that is afflicted pity should be shewn;
and bore all his Patients Sicknesses. Yea, he could not forbear weeping over the very prospect of those Tragedies he foretold himself against Jerusalem, though the Shambles of his prophets, and his own Slaughterhouse. And God expects, (as well as the sufferers themselves) that to him that is afflicted pity should be shown;
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In a word, it is his express command, that to shew our selves to be of the same mind one towards another, we not only rejoyce with them that rejoyce, but weep also with those that weep.
In a word, it is his express command, that to show our selves to be of the same mind one towards Another, we not only rejoice with them that rejoice, but weep also with those that weep.
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And thus I discharge this sixth Head also. VII. Come we now to the seventh and last, to draw such Inferences from this whole discourse as may be of use and advantage to us.
And thus I discharge this sixth Head also. VII. Come we now to the seventh and last, to draw such Inferences from this Whole discourse as may be of use and advantage to us.
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it stands with the highest Reason, that there should be a Time wherein all the world may see (even those that while his hand was lifted up on earth would not see ) that just and true are his Judgments.
it Stands with the highest Reason, that there should be a Time wherein all the world may see (even those that while his hand was lifted up on earth would not see) that just and true Are his Judgments.
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Besides, by the rareness of the Judgments he executeth here, instead of being known as he ought, he is by many apt to be misunderstood; whilst they are generally stumbled at his letting so many notorious offenders escape for one that he punisheth:
Beside, by the rareness of the Judgments he Executeth Here, instead of being known as he ought, he is by many apt to be misunderstood; while they Are generally stumbled At his letting so many notorious offenders escape for one that he Punisheth:
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and those that escape he•e, many times are the greatest and most prosperous of men, that even dare his justice, by setting their mouths against the Heavens themselves.
and those that escape he•e, many times Are the greatest and most prosperous of men, that even Dare his Justice, by setting their mouths against the Heavens themselves.
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it is easie to infer, that there must be such a day, wherein all men, whether they be small or great, shall stand before him, and be judged according to their works.
it is easy to infer, that there must be such a day, wherein all men, whither they be small or great, shall stand before him, and be judged according to their works.
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[ 2. I infer, that those men do God great disservice, who either carelesly overlook, or designedly endeavour to suppress and keep from the notice of the world, these remarkable Divine Judgments: or (when by reason of their own publique circumstances they cannot but be taken notice of by others) attempt to slur,
[ 2. I infer, that those men do God great disservice, who either carelessly overlook, or designedly endeavour to suppress and keep from the notice of the world, these remarkable Divine Judgments: or (when by reason of their own public Circumstances they cannot but be taken notice of by Others) attempt to slur,
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and stifle as much as they can, the evidence of those particularities which so much conduce to the preserving and propagating the knowledge of God in the world.
and stifle as much as they can, the evidence of those particularities which so much conduce to the preserving and propagating the knowledge of God in the world.
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Thus the Egyptian Magicians (encouraged by a prophane Atheistical King, as well as prompted thereto, by their own malice) emulated the miracles that Moses did,
Thus the Egyptian Magicians (encouraged by a profane Atheistical King, as well as prompted thereto, by their own malice) emulated the Miracles that Moses did,
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till God at last in the plague of the Lice, drew from them an unwilling confession, that neither they nor their master the Devil could imitate it, and that therefore it was the finger of God. And it seems to me, that the Priests and Diviners of the Philistines, were willing (when they were called into consultation what to do with the Ark of God ) to have carried on as bad a design,
till God At last in the plague of the Lice, drew from them an unwilling Confessi, that neither they nor their master the devil could imitate it, and that Therefore it was the finger of God. And it seems to me, that the Priests and Diviners of the philistines, were willing (when they were called into consultation what to do with the Ark of God) to have carried on as bad a Design,
and to have persuaded both themselves and the people that it was a disputable case, whether the God of Israel had inflicted those Judgments upon them, which they had suffered;
and to have persuaded both themselves and the people that it was a disputable case, whither the God of Israel had inflicted those Judgments upon them, which they had suffered;
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And therefore, though they speak some good words concerning the God of Israel, and give their advice, that if they returned the Ark, they should make him some Presents too, (it may be forced thereunto,
And Therefore, though they speak Some good words Concerning the God of Israel, and give their Advice, that if they returned the Ark, they should make him Some Presents too, (it may be forced thereunto,
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as Caiaphas prophesied, by a Divine impulse) yet they contrive to put the determination of that great Question upon the issue of such an odd Experiment, as without a miraculous influence of the Lord of all the Creatures upon those that they imployed, would in all rational probability have determined it against God.
as Caiaphas prophesied, by a Divine impulse) yet they contrive to put the determination of that great Question upon the issue of such an odd Experiment, as without a miraculous influence of the Lord of all the Creatures upon those that they employed, would in all rational probability have determined it against God.
For it was ten thousand to one odds, but that the Kine (being milch Kine, and their Calves newly taken from their sides, and shut up in their sight, just as they were put into the Cart, that was by their advice to carry the Ark) being let loose without a driver, had turned,
For it was ten thousand to one odds, but that the Kine (being milch Kine, and their Calves newly taken from their sides, and shut up in their sighed, just as they were put into the Cart, that was by their Advice to carry the Ark) being let lose without a driver, had turned,
as if they joyned in design with the fore-mentioned Heathens. For, besides the downright Atheists, (too many of whom pass muster now adays under Christs colours) whom I have before confuted;
as if they joined in Design with the forementioned heathens. For, beside the downright Atheists, (too many of whom pass muster now adais under Christ colours) whom I have before confuted;
than sutes the Interest of their Lusts. Whence, in the calamities which at any time befall themselves or others, those of them who pretend to but the least smattering in Philosophy, seek for causes to assign them to, either in the general order of Nature, moved when once set a going, without any special hand of God governing the motion of it self;
than suits the Interest of their Lusts. Whence, in the calamities which At any time befall themselves or Others, those of them who pretend to but the least smattering in Philosophy, seek for Causes to assign them to, either in the general order of Nature, moved when once Set a going, without any special hand of God governing the motion of it self;
or other Aspects of Planets, in imaginary Houses, which the inventions of jugling Astrologers have built for them in the Heavens to consult and quarrel in, about the government of the lower world;
or other Aspects of Planets, in imaginary Houses, which the Inventions of juggling Astrologers have built for them in the Heavens to consult and quarrel in, about the government of the lower world;
Others of a lower rank in their Intellectuals, through an ignorant malice suspect the evil Tongues of some persons who have some way or other (and often undeservedly) gotten an evil Name among their Neighbours;
Others of a lower rank in their Intellectuals, through an ignorant malice suspect the evil Tongues of Some Persons who have Some Way or other (and often undeservedly) got an evil Name among their Neighbours;
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or it may be, accuse the Devil himself for paying them some ill turns he owed them, though they were never known to have carried themselves so towards him as to deserve any such usage from him.
or it may be, accuse the devil himself for paying them Some ill turns he owed them, though they were never known to have carried themselves so towards him as to deserve any such usage from him.
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In all which, and the like conjectures, it is the main business of the champions of Ignorance and Prophaneness, to cast a mist before their own eyes and other mens, to obscure the Providence of God in those Judgments which he executeth, lest he should be known by them.
In all which, and the like Conjectures, it is the main business of the champions of Ignorance and Profaneness, to cast a missed before their own eyes and other men's, to Obscure the Providence of God in those Judgments which he Executeth, lest he should be known by them.
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The learned and judicious Lord Verulam takes notice of it as a defect in the historical part of Learning, that there is not extant an impartial and well-attested Historia Nemeseos, (as he calls it) an account of the most remarkable Judgments of God on notorious offenders; and complains of it.
The learned and judicious Lord Verulam Takes notice of it as a defect in the historical part of Learning, that there is not extant an impartial and well-attested History Nemeseos, (as he calls it) an account of the most remarkable Judgments of God on notorious offenders; and complains of it.
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And it were to be wished, that God would put it into the heart of some supreme Magistrates to promote so godly a Design by their Authority, that the great Judgments of the King of Kings and Lord of Lords might be preserved in publique avowed Records, as their own Judgments are.
And it were to be wished, that God would put it into the heart of Some supreme Magistrates to promote so godly a Design by their authority, that the great Judgments of the King of Kings and Lord of lords might be preserved in public avowed Records, as their own Judgments Are.
For certainly it would be a great check to the Atheism that so reigns in the world at this day, to have such publique testimonies preserved against them to stop their prophane mouths withal,
For Certainly it would be a great check to the Atheism that so reigns in the world At this day, to have such public testimonies preserved against them to stop their profane mouths withal,
And such a work cannot be done effectually to such a purpose, but with their encouragement and assistance, who are able to oblige the Relators of such signal Providential strokes, by the sacred tye of an Oath, to speak the Truth, all the Truth,
And such a work cannot be done effectually to such a purpose, but with their encouragement and assistance, who Are able to oblige the Relators of such signal Providential Strokes, by the sacred tie of an Oath, to speak the Truth, all the Truth,
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who take what honest pains they can, in so profitable a discovery, by enquiring into, and informing themselves and others from good Evidence, of such Instances of Gods just Providence,
who take what honest pains they can, in so profitable a discovery, by inquiring into, and informing themselves and Others from good Evidence, of such Instances of God's just Providence,
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and that they are accompanied with such circumstances as carry in them a moral certainty also, (as I before told you) that they are inflicted by God upon such an account:
and that they Are accompanied with such Circumstances as carry in them a moral certainty also, (as I before told you) that they Are inflicted by God upon such an account:
because if there be a rational doubt of the one, or the other, there must be an equal uncertainty in the conclusions drawn from such uncertain Premises.
Because if there be a rational doubt of the one, or the other, there must be an equal uncertainty in the conclusions drawn from such uncertain Premises.
as judging it a most unbecoming thing to endeavour to prop up the Cause of the God of Truth with falshoods. Nor indeed is it less mischievous, than it is unsutable, to the interest it pretends to defend.
as judging it a most unbecoming thing to endeavour to prop up the Cause of the God of Truth with falsehoods. Nor indeed is it less mischievous, than it is unsuitable, to the Interest it pretends to defend.
For though one or two such pious frauds may prove at the first, (in some juncture of Time wherein simple and well-meaning devotion prevails over the inquisitive humour of Mankind) to be some way serviceable to the Design they were coined for:
For though one or two such pious frauds may prove At the First, (in Some juncture of Time wherein simple and well-meaning devotion prevails over the inquisitive humour of Mankind) to be Some Way serviceable to the Design they were coined for:
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yet in process of Time, as the state of Religion alters, and men (having it, may be discovered the fallacy) grow more nice of belief in such matters; the case is quite different.
yet in process of Time, as the state of Religion alters, and men (having it, may be discovered the fallacy) grow more Nicaenae of belief in such matters; the case is quite different.
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And it can hardly be imagined what a foul imputation upon that holy Religion of our blessed Saviour amongst Atheists and other Infidels, those Cart-loads of Monkish stories in the Romish Church have occasioned;
And it can hardly be imagined what a foul imputation upon that holy Religion of our blessed Saviour among Atheists and other Infidels, those Cartloads of Monkish stories in the Romish Church have occasioned;
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and yet both so grosly contrived, that the unskilfulness of the bungling Inventers saves the confuters of them the pains of any studied Arguments to disprove them.
and yet both so grossly contrived, that the unskilfulness of the bungling Inventers saves the confuters of them the pains of any studied Arguments to disprove them.
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And yet with such a fottish credulity are the generality of that Religion possessed, that there is hardly any one who was eminently instrumental in the Reformation, but they can tell you of some miraculous Judgment of God that brought him to his End; which they believe with equal faith to what they have for the Gospel it self:
And yet with such a fottish credulity Are the generality of that Religion possessed, that there is hardly any one who was eminently instrumental in the Reformation, but they can tell you of Some miraculous Judgement of God that brought him to his End; which they believe with equal faith to what they have for the Gospel it self:
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and that the indiscreet zeal of others, who would be thought to have better Consciences, as they have (wherein they differ from them) a better Cause, did not make use of their Example too much,
and that the indiscreet zeal of Others, who would be Thought to have better Consciences, as they have (wherein they differ from them) a better Cause, did not make use of their Exampl too much,
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that they would not (with the Poets Prometheus ) steal fire from Heaven to kindle them withall, by forging miraculous Providences to blast the Reputation of those Causes they are prejudiced against, in the Persons of those that defend them.
that they would not (with the Poets Prometheus) steal fire from Heaven to kindle them withal, by forging miraculous Providences to blast the Reputation of those Causes they Are prejudiced against, in the Persons of those that defend them.
(1. As first, If any of us be sufferers under any such strokes, as our own Consciences suggest to us are Divine Judgments: we are betwixt God and our own souls to endeavour to take up the Controversie which he seems to have with us betimes:
(1. As First, If any of us be sufferers under any such Strokes, as our own Consciences suggest to us Are Divine Judgments: we Are betwixt God and our own Souls to endeavour to take up the Controversy which he seems to have with us betimes:
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and in a more special manner, those which our own hearts seize on in fresh pursuit as the particular causes of that displeasure from God, under which we lie:
and in a more special manner, those which our own hearts seize on in fresh pursuit as the particular Causes of that displeasure from God, under which we lie:
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to humble our selves under his mighty Hand, and remove by serious reformation and amendment of life, out of his sight, whatever is offensive to those pure eyes which cannot behold evil, or look on iniquity.
to humble our selves under his mighty Hand, and remove by serious Reformation and amendment of life, out of his sighed, whatever is offensive to those pure eyes which cannot behold evil, or look on iniquity.
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And if it be not clear to us what particular quarrel God hath with us; or that he hath an especial cause given him beyond the ordinary frailties of humanity;
And if it be not clear to us what particular quarrel God hath with us; or that he hath an especial cause given him beyond the ordinary frailties of humanity;
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and to evidence our true Repentance to the world, by a true, free, and ingenious acknowledgement, justifying God, and giving glory to him, as David and Achan did;
and to evidence our true Repentance to the world, by a true, free, and ingenious acknowledgement, justifying God, and giving glory to him, as David and achan did;
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and warning others not to offend him in like manner, by our Example. And in all these cases, if the present Judgment be upon such courses taken, removed;
and warning Others not to offend him in like manner, by our Exampl. And in all these cases, if the present Judgement be upon such courses taken, removed;
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and not provoke him, (by a feigned humiliation whilst we are under his correcting hand, destitute of real amendment) to do as he threatens, i. e. punish us seven times more, and augment his severities, till our wound become incurable, and past remedy.
and not provoke him, (by a feigned humiliation while we Are under his correcting hand, destitute of real amendment) to do as he threatens, i. e. Punish us seven times more, and augment his severities, till our wound become incurable, and past remedy.
our duty is, (instead of shifting off the blame upon others) each man in particular to own his own share in the common guilt, (as knowing the plague of his own heart ) and by true Repentance and amendment to lessen the publique Load which he hath contributed to greaten;
our duty is, (instead of shifting off the blame upon Others) each man in particular to own his own share in the Common guilt, (as knowing the plague of his own heart) and by true Repentance and amendment to lessen the public Load which he hath contributed to greaten;
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and lastly, when he hath rendred himself fit for that charitable office to the publique, by having recovered his own Innocence, to intercede earnestly and affectionately, (using his renewed Interest with a reconciled God) for the society to which he doth belong.
and lastly, when he hath rendered himself fit for that charitable office to the public, by having recovered his own Innocence, to intercede earnestly and affectionately, (using his renewed Interest with a reconciled God) for the society to which he does belong.
(2.) And particularly, to endeavour to reduce Gods Providences of this kind (as well as all others) to the Rule of his written word; and observe the correspondency they bear each to other.
(2.) And particularly, to endeavour to reduce God's Providences of this kind (as well as all Others) to the Rule of his written word; and observe the correspondency they bear each to other.
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And therefore some Interpreters read that clause of Psal. 111. which we render, He hath made his wonderful works to be remembred, [ Memorioe consecravit ] he hath devoted or consecrated them to remembrance.
And Therefore Some Interpreters read that clause of Psalm 111. which we render, He hath made his wondered works to be remembered, [ Memorioe consecravit ] he hath devoted or consecrated them to remembrance.
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And he takes notice of it himself as a great crime in the Israelites, That they remembred not his hand, how he wrought his signs in Egypt, and his wonders in the field of Zoan.
And he Takes notice of it himself as a great crime in the Israelites, That they remembered not his hand, how he wrought his Signs in Egypt, and his wonders in the field of Zoan.
(4.) And to improve that remembrance, as occasion is offered, by applying it to our selves and others, according to the sutableness that those Providences bear to the cases to which they are applicable.
(4.) And to improve that remembrance, as occasion is offered, by applying it to our selves and Others, according to the suitableness that those Providences bear to the cases to which they Are applicable.
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So when the Israelites were apt to be afraid of the mighty and numerous Enemies they were to encounter, at their entrance into Canaan; God sutably recalls to their memories, what he did to Phaaoh and all Egypt.
So when the Israelites were apt to be afraid of the mighty and numerous Enemies they were to encounter, At their Entrance into Canaan; God suitably recalls to their memories, what he did to Phaaoh and all Egypt.
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And when our Saviour would fortifie his Disciples against the Tentations to compliance with the obstinate and unbelieving Jews, in holding out the siege of Jerusalem, out of affection to their concerns there;
And when our Saviour would fortify his Disciples against the Tentations to compliance with the obstinate and unbelieving jews, in holding out the siege of Jerusalem, out of affection to their concerns there;
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having before told them of that great day of the Revelation of the Son of Man in his Judgments on that City, and that there wanted nothing to compleat its destruction in proportion to Sodom, but only the removing the Christians thence, (as they went afterwards to Pella out of the City) in conformity to Lots going out of Sodom:
having before told them of that great day of the Revelation of the Son of Man in his Judgments on that city, and that there wanted nothing to complete its destruction in proportion to Sodom, but only the removing the Christians thence, (as they went afterwards to Pella out of the city) in conformity to Lots going out of Sodom:
and therefore by Gods just Judgment, in the very place, she was turned into a Statue of Salt. And the Psalmist comforted himself against Gods present Enemies, and their outragious insolences;
and Therefore by God's just Judgement, in the very place, she was turned into a Statue of Salt. And the Psalmist comforted himself against God's present Enemies, and their outrageous insolences;
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(5.) And to be sensible of the special Mercy and Goodness of God to us, whom, it may be he hath as signally delivered when we were in equal guilt and danger with others, who no less signally perished: yea, possibly,
(5.) And to be sensible of the special Mercy and goodness of God to us, whom, it may be he hath as signally Delivered when we were in equal guilt and danger with Others, who no less signally perished: yea, possibly,
Thus the returning Jews acknowledge with gratitude the Mercy of God to them, that in the common destruction of Jerusalem, he had left them a remnant to escape;
Thus the returning jews acknowledge with gratitude the Mercy of God to them, that in the Common destruction of Jerusalem, he had left them a remnant to escape;
And so ought all those whom Gods Judgments have left, in publique calamities especially, like a few gleaning grapes after the Vintage, as Isaiah expresseth the said Remnant of returning Jews.
And so ought all those whom God's Judgments have left, in public calamities especially, like a few gleaning grapes After the Vintage, as Isaiah Expresses the said Remnant of returning jews.
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And the whole Christian Church, yea, the generality of men that heard of the unusual deaths of Ananias and his wife, (as I before observed) were surprised with a great fear. When God as a Lion, does but roar in his threatnings, who will not fear? says Amos, and much more, when (as his contemporary Prophet expresseth it) he tears like a young Lion, does he expect, certainly, that all men should serve him with fear, and even those that rejoyce before him, (in the most festival exercises of Religion, wherein joy was part of the service required) should do it with trembling? Thus are Christian Gentiles taught, upon consideration of the noted severities of God towards his former people the Jews, not to be high-minded, but fear;
And the Whole Christian Church, yea, the generality of men that herd of the unusual death's of Ananias and his wife, (as I before observed) were surprised with a great Fear. When God as a lion, does but roar in his threatenings, who will not Fear? Says Amos, and much more, when (as his contemporary Prophet Expresses it) he tears like a young lion, does he expect, Certainly, that all men should serve him with Fear, and even those that rejoice before him, (in the most festival exercises of Religion, wherein joy was part of the service required) should do it with trembling? Thus Are Christian Gentiles taught, upon consideration of the noted severities of God towards his former people the jews, not to be High-minded, but Fear;
as also the Christian Jews, upon the remembrance of the severities of God towards their fore-fathers under the Law, in the very delivery whereof Moses himself said, I exceedingly fear and quake;
as also the Christian jews, upon the remembrance of the severities of God towards their Forefathers under the Law, in the very delivery whereof Moses himself said, I exceedingly Fear and quake;
if provoked, a consuming fire; and not to be met (as Isaiah expresseth it) by thorns and briars set in array against him, left he go through them, and burn them together.
if provoked, a consuming fire; and not to be met (as Isaiah Expresses it) by thorns and briers Set in array against him, left he go through them, and burn them together.
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(7.) Lastly, to improve that fear for our future Caution; that taking warning by his noted severities towards others, we give him no occasion, by the same or like provocations, to take us in hand next.
(7.) Lastly, to improve that Fear for our future Caution; that taking warning by his noted severities towards Others, we give him no occasion, by the same or like provocations, to take us in hand next.
But especially, are we to take heed of those sins in particular, against which we are evidently convinced God hath given publique Testimonies by any remarkable Judgments. Which is the use the Apostle tells us we ought to make of the great Judgments of God, against the old Israelites left us upon Record in Scripture.
But especially, Are we to take heed of those Sins in particular, against which we Are evidently convinced God hath given public Testimonies by any remarkable Judgments. Which is the use the Apostle tells us we ought to make of the great Judgments of God, against the old Israelites left us upon Record in Scripture.
All those things (which there he reckons up) befell them, says he, for examples, and were written for our admonition, upon whom the ends of the world are come:
All those things (which there he reckons up) befell them, Says he, for Examples, and were written for our admonition, upon whom the ends of the world Are come:
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to the intent, as he implies it in several Instances, that we should not lust, or commit Idolatry, or Fornication, or tempt Christ, or murmur, as they did,
to the intent, as he Implies it in several Instances, that we should not lust, or commit Idolatry, or Fornication, or tempt christ, or murmur, as they did,
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And in all such cases the wise man (in Solomons Phrase) will hear and increase in learning, by fortifying himself against all Tentations to those sins, against which he seeth the Hand of God so notably lifted up. So that if among all the jolly crew of sottish drunkards, but now and then one break his neck in his drunkenness,
And in all such cases the wise man (in Solomons Phrase) will hear and increase in learning, by fortifying himself against all Tentations to those Sins, against which he sees the Hand of God so notably lifted up. So that if among all the jolly crew of sottish drunkards, but now and then one break his neck in his Drunkenness,
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even so many as to give countenance to the profane Proverb, that drunken men come by no harm ) yet the prudent man will lay those few contrary Instances to heart;
even so many as to give countenance to the profane Proverb, that drunken men come by no harm) yet the prudent man will lay those few contrary Instances to heart;
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and say in himself, Why should I not fear, if I despise such warnings, that I may be made the next Example in that kind? If there be a signal Instance in his Age,
and say in himself, Why should I not Fear, if I despise such Warnings, that I may be made the next Exampl in that kind? If there be a signal Instance in his Age,
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or if any of them survive, they are not satisfied with bread; but the great estates gotten by unlawful means, melt away like wax before the Sun, e're inherited by the third Generation; the serious observer will learn, not to envy him, nor choose any of his ways.
or if any of them survive, they Are not satisfied with bred; but the great estates got by unlawful means, melt away like wax before the Sun, ever inherited by the third Generation; the serious observer will Learn, not to envy him, nor choose any of his ways.
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If the Examples should be more rare, than in these days they are, of a debauched Prodigal, spending all his living with harlots, and by means of whorish women reduced from an ample Estate to a piece of bread: or of some sinners in the same kind, whose flesh and body are consumed with a loathsom disease, thereby receiving in themselves (in the Phrase of the Apostle, concerning uncleanness in another kind) that recompence of their errour which was meet:
If the Examples should be more rare, than in these days they Are, of a debauched Prodigal, spending all his living with harlots, and by means of whorish women reduced from an ample Estate to a piece of bred: or of Some Sinners in the same kind, whose Flesh and body Are consumed with a loathsome disease, thereby receiving in themselves (in the Phrase of the Apostle, Concerning uncleanness in Another kind) that recompense of their error which was meet:
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and nettles cover the face thereof, &c. ( i. e. his worldly estate goes backward for want of honest Industry) a wise Solomon will consider it, and receive instruction. If the daring and audacious Appeals of a bold sinner to God in fearful Curses upon himself;
and nettles cover the face thereof, etc. (i. e. his worldly estate Goes backward for want of honest Industry) a wise Solomon will Consider it, and receive instruction. If the daring and audacious Appeals of a bold sinner to God in fearful Curses upon himself;
and cursing come into the cursers bowels like water, and as oyl into his bones: a considerate Christian will take heed, that he offend not thus with his tongue;
and cursing come into the cursers bowels like water, and as oil into his bones: a considerate Christian will take heed, that he offend not thus with his tongue;
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In a word, when all the places of Execution in a Nation become Pulpits, whence the miserable Malefactors from their own woful experience, preach Recantation Sermons, wherein they renounce the evil Principles they have lived by,
In a word, when all the places of Execution in a nation become Pulpits, whence the miserable Malefactors from their own woeful experience, preach Recantation Sermons, wherein they renounce the evil Principles they have lived by,
and the same Doctrine be also as frequently preached from the death-beds of other sinners, wherein the curses written in Gods book are verified in the eyes and ears of all men,
and the same Doctrine be also as frequently preached from the deathbeds of other Sinners, wherein the curses written in God's book Are verified in the eyes and ears of all men,
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surely, (if any such there be) the anger of the Lord and his jealousie may well smoke, yea and burn (as he elsewhere threatens) to the lowest Hell; the place appointed for them (says the Verse following my Text) that under such evident tokens to remember him by, forget God. And justly may God make them Examples themselves, whom the Examples of others will not amend:
surely, (if any such there be) the anger of the Lord and his jealousy may well smoke, yea and burn (as he elsewhere threatens) to the lowest Hell; the place appointed for them (Says the Verse following my Text) that under such evident tokens to Remember him by, forget God. And justly may God make them Examples themselves, whom the Examples of Others will not amend:
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as being guilty of tempting his Justice beyond all possibility of forbearance, by the ungrateful abusing of that Patience that should have led them to Repentance; of daring presumption upon that lenity and goodness which only hath given them that merciful reprieve, by which their forfeited souls are held in life;
as being guilty of tempting his justice beyond all possibility of forbearance, by the ungrateful abusing of that Patience that should have led them to Repentance; of daring presumption upon that lenity and Goodness which only hath given them that merciful reprieve, by which their forfeited Souls Are held in life;
of monstrous hardness and impenitency of heart, whereby they treasure up to themselves wrath against the day of wrath, and the revelation of the righteous Judgment of God;
of monstrous hardness and impenitency of heart, whereby they treasure up to themselves wrath against the day of wrath, and the Revelation of the righteous Judgement of God;
and lastly, of prodigious madness, and desperate foolhardiness, when as (notwithstanding the fearful Instances in all Ages by which God hath taught the world that none ever hardned himself against him, and prospered, yet) as if they would wrestle a fall,
and lastly, of prodigious madness, and desperate foolhardiness, when as (notwithstanding the fearful Instances in all Ages by which God hath taught the world that none ever hardened himself against him, and prospered, yet) as if they would wrestle a fallen,
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Believe it, sinner, believe it, (for Truth it self hath spoken it) though God spare thee a while, and execute not sentence speedily against thy wicked works;
Believe it, sinner, believe it, (for Truth it self hath spoken it) though God spare thee a while, and execute not sentence speedily against thy wicked works;
and (when he hath stirred up all his wrath, which yet in his great compassion he forbears) he will wound the head of his Enemies, and the hairy scalp of all such as go on still in their trespasses;
and (when he hath stirred up all his wrath, which yet in his great compassion he forbears) he will wound the head of his Enemies, and the hairy scalp of all such as go on still in their Trespasses;
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and either here or hereafter make them feel by experience, who without feeling would not believe it, what a fearful thing it is to fall into the hands of the living God, From which doleful experience God keep us all, for Jesus Christ his sake. Amen. FINIS.
and either Here or hereafter make them feel by experience, who without feeling would not believe it, what a fearful thing it is to fallen into the hands of the living God, From which doleful experience God keep us all, for jesus christ his sake. Amen. FINIS.
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