Reformation or ruine being certain sermons upon Levit. XXVI. 23, 24 : first preached, and afterwards with necessary enlargements fitted for publick use / by Thomas Hotchkis ...
Chapter of the third Book of Moses (according to the Greeks and Latines styled Leviticus, because a main part thereof concerns the function of the Levites ) doth contain precepts, promises, and Threatnings;
Chapter of the third Book of Moses (according to the Greeks and Latins styled Leviticus, Because a main part thereof concerns the function of the Levites) does contain Precepts, promises, and Threatenings;
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and all these in such variety, as that in allusion to those words of the Prophet Isaiah, (ch. 28, 9.) precept must be upon precept, precept upon precept, and line upon line, line upon line;
and all these in such variety, as that in allusion to those words of the Prophet Isaiah, (changed. 28, 9.) precept must be upon precept, precept upon precept, and line upon line, line upon line;
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I cannot so well say in those additional words of the said Prophet [ Here a little and there a little ] but must say rather, we have much here and much there, and much every where;
I cannot so well say in those additional words of the said Prophet [ Here a little and there a little ] but must say rather, we have much Here and much there, and much every where;
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or I may say of those verses, that they are a kind of deluge, and an inundation of threatnings, the latter like the waves of the Sea, still swelling above, and surmounting the former;
or I may say of those Verses, that they Are a kind of deluge, and an inundation of threatenings, the latter like the waves of the Sea, still swelling above, and surmounting the former;
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so that the said 26 verses of this chapter may not unfitly be resembled to those waters of the Sanctuary, mentioned by the Prophet, Ezekiel ch. 47 3. which at first were onely to the anckles,
so that the said 26 Verses of this chapter may not unfitly be resembled to those waters of the Sanctuary, mentioned by the Prophet, Ezekielem changed. 47 3. which At First were only to the ankles,
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The words of my Text are the fourth surge or wave, raised by that Tempest of Divine threatnings (as I may so say) wherewith impenitent sinners are justly pursued, in the aforesaid verses;
The words of my Text Are the fourth surge or wave, raised by that Tempest of Divine threatenings (as I may so say) wherewith impenitent Sinners Are justly pursued, in the aforesaid Verses;
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1. Observe the two persons, (i. e.) The Person threatning and the Persons threatned, 1. The persons threatned, intimated in the pronoun, ye v. 23. Qu. But who,
1. Observe the two Persons, (i. e.) The Person threatening and the Persons threatened, 1. The Persons threatened, intimated in the pronoun, you v. 23. Qu. But who,
or what manner of Persons, or people were these? Ans. See Deu. 32, 9. and 7.9. Psal. 148. last and 78, 71. and the Scriptures passive, wherein they are said to be a chosen Generation, the Israel of God, Gods lot and portion, a Non-such.
or what manner of Persons, or people were these? Ans. See Deu. 32, 9. and 7.9. Psalm 148. last and 78, 71. and the Scriptures passive, wherein they Are said to be a chosen Generation, the Israel of God, God's lot and portion, a Nonesuch.
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1. The things for which, are expressed in ver. 23. and by two kinds of expressions, viz. Metaphorical & without Metaphor [ if ye will not be reformed by these things.
1. The things for which, Are expressed in ver. 23. and by two Kinds of expressions, viz. Metaphorical & without Metaphor [ if you will not be reformed by these things.
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and the benefit of Divine chastisements and punishments, is oft expressed by this word, viz. by a people being Taught and Instructed thereby, Psal. 99.12. Blessed is the man, whom thou chastenest O Lord, and Teacheth him out of thy Law, Jer. 2.30.
and the benefit of Divine chastisements and punishments, is oft expressed by this word, viz. by a people being Taught and Instructed thereby, Psalm 99.12. Blessed is the man, whom thou chastenest Oh Lord, and Teaches him out of thy Law, Jer. 2.30.
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By [ these things ] are meant the punishments in the foregoing verses threatned, supposing them to have been inflicted according to the tenor of the th•eatnings. 2dly.
By [ these things ] Are meant the punishments in the foregoing Verses threatened, supposing them to have been inflicted according to the tenor of the th•eatnings. 2dly.
The thing for which they are threatned, is expressed in Metaphorical Language, viz. by the Metaphor of walking; a Metaphor of frequent use in Scripture,
The thing for which they Are threatened, is expressed in Metaphorical Language, viz. by the Metaphor of walking; a Metaphor of frequent use in Scripture,
Our Works are frequently styled our Wayes, and our Doings are called our Goings Only two things do seem to be consignified by the Metaphor of Walking, I mean, do seem to be implyed, over and above a mans bare acting or doing, viz. Frequency and willingness.
Our Works Are frequently styled our Ways, and our Doings Are called our Goings Only two things do seem to be consignified by the Metaphor of Walking, I mean, do seem to be employed, over and above a men bore acting or doing, viz. Frequency and willingness.
And to walk contrary to God is all one as to walk contrary to his statutes, Judgments and Commands, specified, v. 15. or to hearken to God speaking to us,
And to walk contrary to God is all one as to walk contrary to his statutes, Judgments and Commands, specified, v. 15. or to harken to God speaking to us,
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2. In plain Language, whereby the meaning of the Metaphor is un•olded, Gods walking contrary unto them is, being interpreted, his punishing them yet seven times for their sins.
2. In plain Language, whereby the meaning of the Metaphor is un•olded, God's walking contrary unto them is, being interpreted, his punishing them yet seven times for their Sins.
for as three and four make the number Seven, so by Three and Four are meant a great number, this being a phrase oft used by the Prophet Amos ch. 1, 3, 6, 9, 13. Thus saith the Lord,
for as three and four make the number Seven, so by Three and Four Are meant a great number, this being a phrase oft used by the Prophet Amos changed. 1, 3, 6, 9, 13. Thus Says the Lord,
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SECT. II. HAving thus given forth a brief resolution and an explication of the termes and phrases in the text, it fol•ows, that I commend to your notice several points of doctrine, observable from the said parts of the text.
SECT. II HAving thus given forth a brief resolution and an explication of the terms and phrases in the text, it fol•ows, that I commend to your notice several points of Doctrine, observable from the said parts of the text.
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as observable from the whole of these two verses put together, the handling of which Doctrine (though I intend to do it more briefly) may make way in good sort to the main thing,
as observable from the Whole of these two Verses put together, the handling of which Doctrine (though I intend to do it more briefly) may make Way in good sort to the main thing,
or so heavy as were the tidings of that Prophet to the wife of Jeroboam; for the Prophets commination was absolute and peremptory, that whereof the Prophet brought unto her the heavy tidings, was threatned as unavoidable,
or so heavy as were the tidings of that Prophet to the wife of Jeroboam; for the prophets commination was absolute and peremptory, that whereof the Prophet brought unto her the heavy tidings, was threatened as unavoidable,
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I am for my part no Prophet nor Prophets son, and God forbid, that I should pretend to come unto any sinners in the name of God with any such peremptory and absolute denunciation of divine judgements.
I am for my part no Prophet nor prophets son, and God forbid, that I should pretend to come unto any Sinners in the name of God with any such peremptory and absolute denunciation of divine Judgments.
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how bad soever at present, that yet bethinks himself, and by weeping cross returns to God, be it known to you I say, that the threatning of my Text is only a conditional theatning, wherein nothing is threatned but what may be avoided or escaped, such kind of formal Comminations are but in effect and force as severe Admonitions and Warnings,
how bad soever At present, that yet bethinks himself, and by weeping cross returns to God, be it known to you I say, that the threatening of my Text is only a conditional theatning, wherein nothing is threatened but what may be avoided or escaped, such kind of formal Comminations Are but in Effect and force as severe Admonitions and Warnings,
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and indeed do go in Scripture under this very name or denomination, Ezek. 3.17. Son of man hear the word from my mouth, and give them Warning from me hereupon, as St. Paul sayes to the Corinthians, 1 Cor. 4.14.
and indeed do go in Scripture under this very name or denomination, Ezekiel 3.17. Son of man hear the word from my Mouth, and give them Warning from me hereupon, as Saint Paul Says to the Corinthians, 1 Cor. 4.14.
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I write not these things to shame you, but as my beloved sons I warn you, in like sort I say to you, I have not chose this text to affright any sinner with an amazing, distracting fear,
I write not these things to shame you, but as my Beloved Sons I warn you, in like sort I say to you, I have not chosen this text to affright any sinner with an amazing, distracting Fear,
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THe truth of this Doctrine is implyed in those words of God, Jer. 18.7, 8. At what instant I shall speak concerning a Nation, concerning a Kingdome, to pluck up,
THe truth of this Doctrine is employed in those words of God, Jer. 18.7, 8. At what instant I shall speak Concerning a nation, Concerning a Kingdom, to pluck up,
before he doth down with them indeed, and destroy them, Hos. 6.4. I have hewed them by my Prophets, and slain them, (how?) by the words of my mouth (i. e.) by my threatnings of slaughter to, or against them.
before he does down with them indeed, and destroy them, Hos. 6.4. I have hewed them by my prophets, and slave them, (how?) by the words of my Mouth (i. e.) by my threatenings of slaughter to, or against them.
Before God doth stay sinners, ore Gladij, with the mouth of the sword, he useth to slay them gladio Oris, with the sword of his mouth (i. e.) with the words or threatnings of his mouth, which should be looked upon (to speak in the words of the Psalmist in another case) as drawn swords.
Before God does stay Sinners, over Gladij, with the Mouth of the sword, he uses to slay them Gladio Oris, with the sword of his Mouth (i. e.) with the words or threatenings of his Mouth, which should be looked upon (to speak in the words of the Psalmist in Another case) as drawn swords.
We read of two swords, the sword of Elisha and the sword of Jehu, 1 King. 19.17. respectively thereunto I may say as St. Peter to our Saviour, Ecce duo gladij, behold there are two swords;
We read of two swords, the sword of Elisha and the sword of Jehu, 1 King. 19.17. respectively thereunto I may say as Saint Peter to our Saviour, Ecce duo gladij, behold there Are two swords;
But what manner of Sword was the Sword of Elisha? surely not such as was that of Jehu; for Prophets are no Soldiers, they are Gown-men, Book-men, no such sword-men as Jehu was.
But what manner of Sword was the Sword of Elisha? surely not such as was that of Jehu; for prophets Are no Soldiers, they Are Gown-men, Bookmen, no such swordmen as Jehu was.
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As by Jehu's sword (then) is meant the Execution of slaughter, so by Elisha's sword is meant his Denunciation of slaughter, it being the manner of Scripture-language to say of Gods Prophets, that they do that, which in Gods name they threaten shall be done, as appears by Jer, 1.10.
As by Jehu's sword (then) is meant the Execution of slaughter, so by Elisha's sword is meant his Denunciation of slaughter, it being the manner of Scripture-language to say of God's prophets, that they do that, which in God's name they threaten shall be done, as appears by Jer, 1.10.
By Elisha 's slaying (then) is meant his threatning with slaughter, and before God doth slay sinners by the sword of Jehu, he doth usually slay them by the sword of Elisha. And as Kings have their Heralds to denounce War before they commence it so hath God his officers for the like purposes:
By Elisha is slaying (then) is meant his threatening with slaughter, and before God does slay Sinners by the sword of Jehu, he does usually slay them by the sword of Elisha. And as Kings have their Heralds to denounce War before they commence it so hath God his Officers for the like Purposes:
These Officers are stiled Watchmen, and their Office as to the exercise thereof is styled, their Blowing of the Trumpet, Ezek. 33.2, 3. And what is this their blowing of the Trumpet? see Isaiah 58.1. It is their lifting up their voice like a Trumpet, speaking audibly, boldly and affectionately, telling people of their sin and danger. — See also Ezek. 3.17.
These Officers Are styled Watchmen, and their Office as to the exercise thereof is styled, their Blowing of the Trumpet, Ezekiel 33.2, 3. And what is this their blowing of the Trumpet? see Isaiah 58.1. It is their lifting up their voice like a Trumpet, speaking audibly, boldly and affectionately, telling people of their since and danger. — See also Ezekiel 3.17.
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This is it that the Scriptures do abundantly testifie of God, and that God doth testifie of himself, Am. 3.33. He doth not willingly grieve, nor afflict the Children of men: 2 Pet. 3.9. God is long-suffering to usward, not willing that Any should perish, but that All should come to repentance.
This is it that the Scriptures do abundantly testify of God, and that God does testify of himself, Am. 3.33. He does not willingly grieve, nor afflict the Children of men: 2 Pet. 3.9. God is long-suffering to usward, not willing that Any should perish, but that All should come to Repentance.
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Most passionately affecting are those words of God brought in by the Prophet Hosea, speaking of himself, ch. 11.8. How shall I give thee up Ephraim? how shall I d•liver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
Most passionately affecting Are those words of God brought in by the Prophet Hosea, speaking of himself, changed. 11.8. How shall I give thee up Ephraim? how shall I d•liver thee Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? mine heart is turned within me, my repentings Are kindled together.
And to the same purpose doth God testifie of himself, under his Oath, not only Saying but also Swearing, As I live, I have no ple•sure in the death of the wicked,
And to the same purpose does God testify of himself, under his Oath, not only Saying but also Swearing, As I live, I have no ple•sure in the death of the wicked,
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The Particle [ Because ] in that place hath not meerly Vim rationalem consequentiae, as in some other Scriptures, particularly in that of the Prophet Ezekiel, ch. 18.28, Because he considereth, and turneth away — but it hath Vim causalem consequentis; and in that respect it is more than a reason of the thing;
The Particle [ Because ] in that place hath not merely Vim rationalem consequentiae, as in Some other Scriptures, particularly in that of the Prophet Ezekielem, changed. 18.28, Because he Considereth, and turns away — but it hath Vim causalem consequentis; and in that respect it is more than a reason of the thing;
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It is not without manifest cause, that the Prophet stiles Gods punishing, or his punishments upon sinners, his strange Acts, and strange Works, Isa. 28.21. they being such Acts an• Works as, of himself, he is much alienated and estranged from.
It is not without manifest cause, that the Prophet stile God's punishing, or his punishments upon Sinners, his strange Acts, and strange Works, Isaiah 28.21. they being such Acts an• Works as, of himself, he is much alienated and estranged from.
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And besides the honour of his mercy, and riches of his goodness and forbearance, he will get himself the honour of his Justice, in the ruine of those who have despised that his goodness.
And beside the honour of his mercy, and riches of his Goodness and forbearance, he will get himself the honour of his justice, in the ruin of those who have despised that his Goodness.
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What reproof and increpation are they worthy of, or rather be it said, what reproof are they not worthy of, who will give God no thanks for his mercifull warnings,
What reproof and increpation Are they worthy of, or rather be it said, what reproof Are they not worthy of, who will give God no thanks for his merciful Warnings,
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Oh the sad and sinfull entertainment of such messages and messengers sent from God! What the entertainment both of the message and messengers by Gods Israel of old was, see by the report made thereof in 2 Chro 36.16. But they mocked the messengers of God, and despised his words, and misused his Prophets. Thus it was of old;
O the sad and sinful entertainment of such messages and messengers sent from God! What the entertainment both of the message and messengers by God's Israel of old was, see by the report made thereof in 2 Chro 36.16. But they mocked the messengers of God, and despised his words, and misused his prophets. Thus it was of old;
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and in these our times? Consider how many do make mocks and moes, and scoffe at Gods messengers for their warnings? And under how many Nick names do many wicked people make them the Object of their scorn and derision? surely under more Nick-names than that of Precisians,
and in these our times? Consider how many do make mocks and moes, and scoff At God's messengers for their Warnings? And under how many Neck names do many wicked people make them the Object of their scorn and derision? surely under more Nicknames than that of precisians,
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both are alike despised and derided, insomuch that the Prophet Jeremy's complaint ( chap. 20.8.) may be justly renewed, they saying, The word of the Lord is made a reproach unto them, and a derision daily.
both Are alike despised and derided, insomuch that the Prophet Jeremy's complaint (chap. 20.8.) may be justly renewed, they saying, The word of the Lord is made a reproach unto them, and a derision daily.
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3. Others are ready to say, that the Minister himself is little better than mad, at least that he is somewhat laesi cerebri, a little craz'd & crack-brain'd.
3. Others Are ready to say, that the Minister himself is little better than mad, At least that he is somewhat laesi Brain, a little crazed & crack-brained.
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they saying, that he was Transported, or Beside himself. And as Achish said of David, apprehending him to be in a fit of distraction 1 Sam. 21, 14. so are many apt to say of such Boanergeses, such Ministers as are more Zealous than their brethren ordinarily are in their warnings, Have we need of Madmen, that such furious Zealots should be sent unto us?
they saying, that he was Transported, or Beside himself. And as Achish said of David, apprehending him to be in a fit of distraction 1 Sam. 21, 14. so Are many apt to say of such Boanerges, such Ministers as Are more Zealous than their brothers ordinarily Are in their Warnings, Have we need of Madmen, that such furious Zealots should be sent unto us?
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And how was Amos accused by Amaziah the Priest, Amos 7.10. Amos, saith he to King Jeroboam, hath conspired against thee in the midst of the house of Israel;
And how was Amos accused by Amaziah the Priest, Amos 7.10. Amos, Says he to King Jeroboam, hath conspired against thee in the midst of the house of Israel;
saying with them of old to their faithfull Seers, Isa. 30.10. See not, Prophesie not unto us right things, Prophesie unto us smooth things, Prophesie deceits.
saying with them of old to their faithful Seers, Isaiah 30.10. See not, Prophesy not unto us right things, Prophesy unto us smooth things, Prophesy Deceits.
And saying with Amaziah the King of Judah to the Prophet, Forbear, wherefore shouldest thou be smitten, 2 Chron. 25.16. Briefly, The most of Sinners love to be flattered;
And saying with Amaziah the King of Judah to the Prophet, Forbear, Wherefore Shouldst thou be smitten, 2 Chronicles 25.16. Briefly, The most of Sinners love to be flattered;
few can abide, or endure to be warned, Jer. 5. lat. But who can express the sin and folly of wicked Men in their ill Entertainment of Gods warnings? How justly may it be said to them, as in Deut. 32.6.
few can abide, or endure to be warned, Jer. 5. lat. But who can express the since and folly of wicked Men in their ill Entertainment of God's Warnings? How justly may it be said to them, as in Deuteronomy 32.6.
Do ye thus requite the Lord, O ye Foolish People, and unwise? Is not God like a Father to you, in giving you warning? Is it not of his Fatherly kindness to give you so many warnings upon warnings? Now,
Do you thus requite the Lord, Oh you Foolish People, and unwise? Is not God like a Father to you, in giving you warning? Is it not of his Fatherly kindness to give you so many Warnings upon Warnings? Now,
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In Gods Name let us do our Office, and do it impartially, as did that faithful Labourer, the Apostle St. Paul, Col. 1.28. Teaching, every Man, says he, and warning every Man. Let us warn Young and Old, Poor and Rich;
In God's Name let us do our Office, and do it impartially, as did that faithful Labourer, the Apostle Saint Paul, Col. 1.28. Teaching, every Man, Says he, and warning every Man. Let us warn Young and Old, Poor and Rich;
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Well may we acknowledge, and acknowledge with thankfulness the undeserved favour of God in this thing, saying, with the Psalmist, The Lord hath not dealt with us after our sins,
Well may we acknowledge, and acknowledge with thankfulness the undeserved favour of God in this thing, saying, with the Psalmist, The Lord hath not dealt with us After our Sins,
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but acknowledge the Justice of Gods fore hand, Lam. 3.39, Wherefore doth a Living Man complain, a Ma• for the punishment of his sin? So long as it is for sin, that Man is punished, there is no just cause for any Living Man to complain.
but acknowledge the justice of God's before hand, Lam. 3.39, Wherefore does a Living Man complain, a Ma• for the punishment of his since? So long as it is for since, that Man is punished, there is no just cause for any Living Man to complain.
much more should the Consideration of these two things stop our Mouths, and silence us as to complaining and murmuring, considering to wit, 1. Who doth it. 2. How he doth it;
much more should the Consideration of these two things stop our Mouths, and silence us as to complaining and murmuring, considering to wit, 1. Who does it. 2. How he does it;
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for as we may say unto God, with the Psalmist, Thou, Lord, didst it; so we may say farther, Thou, Lord, didst it not without warning; yea, warning upon warning.
for as we may say unto God, with the Psalmist, Thou, Lord, didst it; so we may say farther, Thou, Lord, didst it not without warning; yea, warning upon warning.
but let us open our mouths in a free acknowledgment of the Justice and Equity of God in his severe proceed ngs against us, saying, with the Church, as in Nehem. 9.33.
but let us open our mouths in a free acknowledgment of the justice and Equity of God in his severe proceed ngs against us, saying, with the Church, as in Nehemiah 9.33.
Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly. And as in Lam. 1.18. The Lord is righteous, for I have Rebelled against his Commandment.
Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly. And as in Lam. 1.18. The Lord is righteous, for I have Rebelled against his Commandment.
as did Jehu of that exemplary Judgment, which befel Jezebel, (2 Kings 9.32.) Hoc est verbum Dei, This is the word of the Lord, which he spake — Thus,
as did Jehu of that exemplary Judgement, which befell Jezebel, (2 Kings 9.32.) Hoc est verbum Dei, This is the word of the Lord, which he spoke — Thus,
If we had Grace so much as a grain of Mustard-seed (to speak in the Language of our Saviour) it were enough to make us confess as much as that comes to;
If we had Grace so much as a grain of Mustard seed (to speak in the Language of our Saviour) it were enough to make us confess as much as that comes to;
even the workings of a Natural Conscience have thus far prevailed with some sinners: As Reuben said to his Brethren, Gen. 42.22. Spake I not unto you, saying, Do not sin against the Child, and you would not hear;
even the workings of a Natural Conscience have thus Far prevailed with Some Sinners: As Reuben said to his Brothers, Gen. 42.22. Spoke I not unto you, saying, Do not sin against the Child, and you would not hear;
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and speak to thee, saying, Leave thy wicked Courses, thy Drinking, Drabbing, Gaming, Cursing, Swearing — but thou would'st not hear? Therefore the vengeance threatned is now inflicted.
and speak to thee, saying, Leave thy wicked Courses, thy Drinking, Drabbing, Gaming, Cursing, Swearing — but thou Wouldst not hear? Therefore the vengeance threatened is now inflicted.
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or laid upon the Rack, as we see in the Experiment of Pharaoh, who confessed, saying, The Lord is Righteous, and I and my People are wicked, Exod. 8.19.
or laid upon the Rack, as we see in the Experiment of Pharaoh, who confessed, saying, The Lord is Righteous, and I and my People Are wicked, Exod 8.19.
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so for the sake of this kind, or part of their work, viz. their severe admonitions and warnings, especially considering touching this work the following particulars.
so for the sake of this kind, or part of their work, viz. their severe admonitions and Warnings, especially considering touching this work the following particulars.
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even upon their part, saying, that otherwise the Blood of sinners shall be required at their hands, Ezek. 3.17, 18. See Jer. 1.16, 17. I will utter my Judgments against them touching all their wickedness, who have forsaken me — Thou therefore Gird up thy Loyns and arise,
even upon their part, saying, that otherwise the Blood of Sinners shall be required At their hands, Ezekiel 3.17, 18. See Jer. 1.16, 17. I will utter my Judgments against them touching all their wickedness, who have forsaken me — Thou Therefore Gird up thy Loins and arise,
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So that well may a Minister say to himself in this Case, as St. Paul did, saying to himself, Vae mihi si non Evangelizavero, 1 Cor. 9.16. Woe unto me, if I Preach not the Gospel.
So that well may a Minister say to himself in this Case, as Saint Paul did, saying to himself, Vae mihi si non Evangelize, 1 Cor. 9.16. Woe unto me, if I Preach not the Gospel.
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I am with thee, says God to the Prophet Jeremy, Chap. 1. last. Loe, I am with you, says Christ to his Apostles, Mat. 28. lat. And there is encouragement enough in those few words (Loe, I am with you) For if God be for us, who can be against us? Rom. 8.31. 2. Touching this their work, consider what manner of work it is, e. g. It is a work and Labour of Love and true Friendship:
I am with thee, Says God to the Prophet Jeremiah, Chap. 1. last. Loe, I am with you, Says christ to his Apostles, Mathew 28. lat. And there is encouragement enough in those few words (Lo, I am with you) For if God be for us, who can be against us? Rom. 8.31. 2. Touching this their work, Consider what manner of work it is, e. g. It is a work and Labour of Love and true Friendship:
I may s•dly say indeed, that this their work is mistak•n w•rk, for too many sinners do take it to be a work of Ministers spight & spleen to be admonished roundly of their sins,
I may s•dly say indeed, that this their work is mistak•n w•rk, for too many Sinners do take it to be a work of Ministers spite & spleen to be admonished roundly of their Sins,
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Am I become your Enemy, says St. Paul, because I tell you the truth? Gal. 4.16. q. d. I am not, I am not your Enemy upon that Account, and you may be ashamed to think as you do.
Am I become your Enemy, Says Saint Paul, Because I tell you the truth? Gal. 4.16. q. worser. I am not, I am not your Enemy upon that Account, and you may be ashamed to think as you do.
Yea, it may be truly said, that however this their work proves to be in the issue thereof, it is nevertheless as to the tendency of it most profitable.
Yea, it may be truly said, that however this their work Proves to be in the issue thereof, it is nevertheless as to the tendency of it most profitable.
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That of Solomon (Prov. 14.23. In all Labour there is Profit, (i. e.) Virtually, and in the tendency thereof) is more especially verified of this their Labour.
That of Solomon (Curae 14.23. In all Labour there is Profit, (i. e.) Virtually, and in the tendency thereof) is more especially verified of this their Labour.
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This is both Finis opis & operantis, N•h. 9.26. They slew thy Prophets, which testified against them, to turn them to thee, Ezek. 33.9. If thou warn the wicked of his way to turn from it — 2. Consequently, it tends to their Etern•l S•lvation, Ezek. 3.18.
This is both Finis opis & operantis, N•h. 9.26. They slew thy prophets, which testified against them, to turn them to thee, Ezekiel 33.9. If thou warn the wicked of his Way to turn from it — 2. Consequently, it tends to their Etern•l S•lvation, Ezekiel 3.18.
So that as St. Paul said, of the Magistrate, so I may say of the Minister, viz. In doing this part of his Office he is to thee (O sinner, whosoever thou art) the Minister of God for thy good, Rom. 13.4.
So that as Saint Paul said, of the Magistrate, so I may say of the Minister, viz. In doing this part of his Office he is to thee (Oh sinner, whosoever thou art) the Minister of God for thy good, Rom. 13.4.
SECT. IX. 4. BE Exhorted to give God's Ministers the hearing of their Errand; as Hezekiah Exhorts his People, saying, 2 Chron. 30.8. Be ye not stiff-necked as your Fathers were; so I say to you:
SECT. IX. 4. BE Exhorted to give God's Ministers the hearing of their Errand; as Hezekiah Exhorts his People, saying, 2 Chronicles 30.8. Be you not Stiffnecked as your Father's were; so I say to you:
Be not as your Fathers under the Old Testament were, who put away the shoulder, and stopped their Eears, and refused to hearken, Zech. 7.11. Give not God Occasion to Complain now, as in those times he did, saying, Jer. 6.10. To whom shall I speak and give warning, that they may hear? God's warnings and admonitions call for sinners attention, Hos. 5.1. Hear ye this, O Priests, and hearken ye House of Israel, and give ye Ear, O House of the King.
Be not as your Father's under the Old Testament were, who put away the shoulder, and stopped their Eears, and refused to harken, Zechariah 7.11. Give not God Occasion to Complain now, as in those times he did, saying, Jer. 6.10. To whom shall I speak and give warning, that they may hear? God's Warnings and admonitions call for Sinners attention, Hos. 5.1. Hear you this, Oh Priests, and harken you House of Israel, and give you Ear, Oh House of the King.
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SECT. X. 5. LET us heed their warnings. There is a kind of hearing, which is no hearing ( Mat. 13.13. Hearing they hear not, says our Saviour) and such is that Hearing, which is not accompanied with Heeding.
SECT. X. 5. LET us heed their Warnings. There is a kind of hearing, which is no hearing (Mathew 13.13. Hearing they hear not, Says our Saviour) and such is that Hearing, which is not accompanied with Heeding.
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Give not Occasion to God's Servants to Complain, with his Prophets of Old, saying, Who hath believed our Report? Esay 53.1. Be not Mockers, lest your Bands be made strong, Esay 28.22. Be not worse than the Ninivites, who are said to have believed God in the warnings of Jonah, Chap. 3.5. 2. Fear God, and the words of God. Hear and fear.
Give not Occasion to God's Servants to Complain, with his prophets of Old, saying, Who hath believed our Report? Isaiah 53.1. Be not Mockers, lest your Bans be made strong, Isaiah 28.22. Be not Worse than the Ninevites, who Are said to have believed God in the Warnings of Jonah, Chap. 3.5. 2. fear God, and the words of God. Hear and Fear.
Be not worse than those Egyptians, Exod. 9.20. who being warned to House their Servants and their Cattle, are said to have feared the word of the Lord.
Be not Worse than those egyptians, Exod 9.20. who being warned to House their Servants and their Cattle, Are said to have feared the word of the Lord.
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The contrary hereunto is to slight and despise God's warnings, this being the sin of God's People of Old, which stands upon Record, 2 Chron. 36.16. They mocked the Messengers of the Lord, and despised his words.
The contrary hereunto is to slight and despise God's Warnings, this being the since of God's People of Old, which Stands upon Record, 2 Chronicles 36.16. They mocked the Messengers of the Lord, and despised his words.
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Behold ye Despisers, and wonder, and perish, Acts 13.40, 41. Be not ye worse than Devils in Hell, of whom it is said, They believe and tremble, Jam. 2.19. Imitate those in Ezra 's time, who are said to have trembled at the words of the Lord God of Israel. Ezr. 9.4.
Behold you Despisers, and wonder, and perish, Acts 13.40, 41. Be not the Worse than Devils in Hell, of whom it is said, They believe and tremble, Jam. 2.19. Imitate those in Ezra is time, who Are said to have trembled At the words of the Lord God of Israel. Ezra 9.4.
Imitate Hezekiah, and those in his time, whose practice is recommended for a pattern by those Elders of the Land to a great Assembly, they saying, Jer. 26.18, 19. Micah the Morasthite Prophecyed in the days of Hezekiah, King of Judah, and spake to all the People of Judah, saying, Thus saith the Lord of Hosts, Zion shall be ploughed like a Field,
Imitate Hezekiah, and those in his time, whose practice is recommended for a pattern by those Elders of the Land to a great Assembly, they saying, Jer. 26.18, 19. micah the Morasthite Prophesied in the days of Hezekiah, King of Judah, and spoke to all the People of Judah, saying, Thus Says the Lord of Hosts, Zion shall be ploughed like a Field,
and be sought the Lord? And observe the blessed issue thereof, reported in the following words, And the Lord Repented him of the Evil which he had pronounced against them.
and be sought the Lord? And observe the blessed issue thereof, reported in the following words, And the Lord Repented him of the Evil which he had pronounced against them.
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As the Lord said to Jerusalem, Jer. 13. last. Woe unto thee, O Jerusalem, wilt thou not be made clean? When shall it once be? In like sort let every sinner, that hath heard the sound of the Trumpet,
As the Lord said to Jerusalem, Jer. 13. last. Woe unto thee, Oh Jerusalem, wilt thou not be made clean? When shall it once be? In like sort let every sinner, that hath herd the found of the Trumpet,
and the frequent warnings of God, imagine him as in the up-shot thus, saying, Woe unto thee, O sinner, O Drunkard, Oh thou Swearer, O thou Proud and worldly wretch, O thou Adulterer and Adulteress — Wilt thou not be warned? When shall it once be? What? always warned and never warned? Shall warning upon warning be still given,
and the frequent Warnings of God, imagine him as in the upshot thus, saying, Woe unto thee, Oh sinner, Oh Drunkard, O thou Swearer, Oh thou Proud and worldly wretch, Oh thou Adulterer and Adulteress — Wilt thou not be warned? When shall it once be? What? always warned and never warned? Shall warning upon warning be still given,
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There are two things, which sinners have no certainty of. 1. They are not certain how long they shall be in a Condition of being warned, (i. e.) How long they shall Live ∵ For who knows, what a few days,
There Are two things, which Sinners have no certainty of. 1. They Are not certain how long they shall be in a Condition of being warned, (i. e.) How long they shall Live ∵ For who knows, what a few days,
when it comes suddenly upon them, Eccl. 9.12. 2. Sinners are not certain, though they Live, how long God will continue to warn them at the rate they have been warned.
when it comes suddenly upon them, Ecclesiastes 9.12. 2. Sinners Are not certain, though they Live, how long God will continue to warn them At the rate they have been warned.
Even in this Respect also man knoweth not his time, in allusion to those words of the Psalmist, (Psal. 74.9. There is no more any Prophet, neither is there among us any that knoweth how long.
Even in this Respect also man Knoweth not his time, in allusion to those words of the Psalmist, (Psalm 74.9. There is no more any Prophet, neither is there among us any that Knoweth how long.
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I mean, the woful consequences thereof, both in respect of sin and punishment, e. g. 1. In respect of sin, it doth much aggravate the sin of sinners.
I mean, the woeful consequences thereof, both in respect of since and punishment, e. g. 1. In respect of since, it does much aggravate the since of Sinners.
Their sin doth by this Occasion become (to speak in the words of the Apostle, Rom. 7.13. NONLATINALPHABET) Hyperbolically sinful, sinful in a very high degree, sinful with a witness.
Their since does by this Occasion become (to speak in the words of the Apostle, Rom. 7.13.) Hyperbolically sinful, sinful in a very high degree, sinful with a witness.
and touch their Consciences with remorse for it, they will in like sort lay load upon themselves (i. e.) Charge their sin upon themselves as aggravated by the said Circumstance:
and touch their Consciences with remorse for it, they will in like sort lay load upon themselves (i. e.) Charge their since upon themselves as aggravated by the said Circumstance:
for it doth both necessitate, and Precipitate, and aggravate God's Judgments upon sinners. 1. It doth necessitate Judgment, making it unavoydable; whereas before it was Conditional:
for it does both necessitate, and Precipitate, and aggravate God's Judgments upon Sinners. 1. It does necessitate Judgement, making it unavoidable; whereas before it was Conditional:
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Now (the Condition of escaping it being not performed) it becomes absolute, according to the Rule which Civilians give us for the Interpretation of Conditional Promises and Threatnings, they saying, That when the Condition thereof is performed,
Now (the Condition of escaping it being not performed) it becomes absolute, according to the Rule which Civilians give us for the Interpretation of Conditional Promises and Threatenings, they saying, That when the Condition thereof is performed,
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And as our Lawyers say, There is abundance of Reason in our Law, so I may truly say, There is enough of Reason ever obvious in that said determination in the Civil Law.
And as our Lawyers say, There is abundance of Reason in our Law, so I may truly say, There is enough of Reason ever obvious in that said determination in the Civil Law.
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Be sinners never so sinful, yet while they have not stood out against warnings, it may be rationably said, there is a Remedy for the preventing the Execution of Divine wrath, viz. By God's giving,
Be Sinners never so sinful, yet while they have not stood out against Warnings, it may be rationably said, there is a Remedy for the preventing the Execution of Divine wrath, viz. By God's giving,
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Mercy it self cannot save sinners in this Case. 2. It doth precipitate, or hasten Judgment, Prov. 29.1. He that being often Reproved hardneth his Neck, shall suddenly be destroyed, and that without Remedy.
Mercy it self cannot save Sinners in this Case. 2. It does precipitate, or hasten Judgement, Curae 29.1. He that being often Reproved Hardeneth his Neck, shall suddenly be destroyed, and that without Remedy.
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That one Scripture proves the Truth of both the said things here Asserted, viz. That a sinners not taking warning, doth both necessitate and precipitate his ruine.
That one Scripture Proves the Truth of both the said things Here Asserted, viz. That a Sinners not taking warning, does both necessitate and precipitate his ruin.
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Even so, although many and many sins do meritoriously co-operate to God's bringing down Judgments upon sinners, nevertheless it is sinners their not taking warning, which doth immediately, and proximately effect it.
Even so, although many and many Sins do meritoriously cooperate to God's bringing down Judgments upon Sinners, nevertheless it is Sinners their not taking warning, which does immediately, and proximately Effect it.
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Therefore he brought upon them the King of the Chaldees, who slew their Young Men with the Sword — And Nehem. 9.26, 27. Nevertheless they were disobedient, and Rebelled against thee,
Therefore he brought upon them the King of the Chaldees, who slew their Young Men with the Sword — And Nehemiah 9.26, 27. Nevertheless they were disobedient, and Rebelled against thee,
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Now Observe what doth instantly follow upon this their sin, v. 27. Therefore thou delivered'st them into the Hand of their Enemies, who vexed them. 3. It doth Aggravate Judgment.
Now Observe what does instantly follow upon this their since, v. 27. Therefore thou delivered'st them into the Hand of their Enemies, who vexed them. 3. It does Aggravate Judgement.
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No less upon grounds of Justice can be expected than that that, which doth aggravate the Sin of sinners, should aggravate their Punishment. For, Job. 34.11. the work of a man will God render unto him, says Elihu, & cause every Man to find according to his ways, (i.
No less upon grounds of justice can be expected than that that, which does aggravate the since of Sinners, should aggravate their Punishment. For, Job. 34.11. the work of a man will God render unto him, Says Elihu, & cause every Man to find according to his ways, (i.
or very evil.) See Ezek. 2.5. And they, whether they will hear, or whether they will forbear, yet shall know, that there hath been a Prophet among them, (i.
or very evil.) See Ezekiel 2.5. And they, whither they will hear, or whither they will forbear, yet shall know, that there hath been a Prophet among them, (i.
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both of them dye in their Iniquity, but whereas the Blood of the former shall be required at the Hand of him who should have given, but did not give warning:
both of them die in their Iniquity, but whereas the Blood of the former shall be required At the Hand of him who should have given, but did not give warning:
The Blood of the latter shall be upon his own Head, (i. e.) none shall Answer for his Ruine but himself, he shall have none to blame, none to lay the blame of his Ruine upon, but himself.
The Blood of the latter shall be upon his own Head, (i. e.) none shall Answer for his Ruin but himself, he shall have none to blame, none to lay the blame of his Ruin upon, but himself.
To such a sinner more especially it may be said, yea, such a sinner more especially may say to himself, as in Hos. 13.9. O sinner, thou hast undone thy self, Thou hast destroyed thy self: Thou, and thou alone;
To such a sinner more especially it may be said, yea, such a sinner more especially may say to himself, as in Hos. 13.9. O sinner, thou hast undone thy self, Thou hast destroyed thy self: Thou, and thou alone;
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This sin, in not taking warning, doth silence sinners under God's hand of punishment, and stop their mouths from complaining upon any but themselves, which to do is some kind of ease to a Sufferer.
This since, in not taking warning, does silence Sinners under God's hand of punishment, and stop their mouths from complaining upon any but themselves, which to do is Some kind of ease to a Sufferer.
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I mean, Men under sufferings do in some sort ease themselves, by uttering their just complaints against others, who have been partial causes at least of their Calamity.
I mean, Men under sufferings do in Some sort ease themselves, by uttering their just complaints against Others, who have been partial Causes At least of their Calamity.
But he, that taketh warning, shall deliver his Soul. What more can in few words be said, whereby to express the benefit of giving warning on the Watch-man's part,
But he, that Takes warning, shall deliver his Soul. What more can in few words be said, whereby to express the benefit of giving warning on the Watch-man's part,
1. Sometimes for Life, and thus frequently, both in the Old and New Testament, Psal. 116.8. Thou hast delivered my Soul, (i. e.) my Life, from death. Thus the word is both used and Interpreted, Psal. 26.9. Gather not my Soul with sinners, nor my Life with bloody men. 1 Thes. 2.8.
1. Sometime for Life, and thus frequently, both in the Old and New Testament, Psalm 116.8. Thou hast Delivered my Soul, (i. e.) my Life, from death. Thus the word is both used and Interpreted, Psalm 26.9. Gather not my Soul with Sinners, nor my Life with bloody men. 1 Thebes 2.8.
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2. It is taken for that more Excellent part of Man, which together with the Body doth constitute the Compositum, or make up the whole Man, Mat. 16.26. What is a Man profited, if he gain the whole World, and lose his own Soul? Or what shall a Man give in Exchange for his Soul? Now, the word in the said Text may well be taken in both the said sences.
2. It is taken for that more Excellent part of Man, which together with the Body does constitute the Compositum, or make up the Whole Man, Mathew 16.26. What is a Man profited, if he gain the Whole World, and loose his own Soul? Or what shall a Man give in Exchange for his Soul? Now, the word in the said Text may well be taken in both the said Senses.
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Briefly, by Soul, in the Language of this Prophet, as also oft-times in other Scriptures is meant Man himself, Body and Soul. See Chap. 14.14. with v. 16. Though these three Men, Noah, Daniel, and Job were in it, they should deliver but their own Souls, by their Righteousness, saith the Lord God.
Briefly, by Soul, in the Language of this Prophet, as also ofttimes in other Scriptures is meant Man himself, Body and Soul. See Chap. 14.14. with v. 16. Though these three Men, Noah, daniel, and Job were in it, they should deliver but their own Souls, by their Righteousness, Says the Lord God.
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Answ. I shall take Occasion from hence, to Commend to Observation that 22th. Canon, which the most Excellent Glassius, in his Philologia Sacra, doth give concerning the use of Verbs Active in Scripture, both in the Hebrew and Greek Language.
Answer I shall take Occasion from hence, to Commend to Observation that 22th. Canon, which the most Excellent Glassius, in his Philologia Sacra, does give Concerning the use of Verbs Active in Scripture, both in the Hebrew and Greek Language.
In which sence, or upon which account, a Christian, by Brotherly Advice and Reproof, is said to save a Soul from Death, Jam. 5. lat. And a faithful Minister, by his good Life and Doctrine, is said to save both himself,
In which sense, or upon which account, a Christian, by Brotherly advice and Reproof, is said to save a Soul from Death, Jam. 5. lat. And a faithful Minister, by his good Life and Doctrine, is said to save both himself,
or deliver his own Soul. This then is the great and unspeakable benefit of taking warning when it is given of God, which because it is such a word of Comfort,
or deliver his own Soul. This then is the great and unspeakable benefit of taking warning when it is given of God, which Because it is such a word of Comfort,
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and forasmuch as being willing in such sort to conclude this point, I cannot possibly make a more comfortable Conclusion thereof, I shall close it with the words of the Apostle, speaking of another very Comfortable Subject, 1 Thes. 4.18. [ Wherefore let us Comfort one another with these words.
and forasmuch as being willing in such sort to conclude this point, I cannot possibly make a more comfortable Conclusion thereof, I shall close it with the words of the Apostle, speaking of Another very Comfortable Subject, 1 Thebes 4.18. [ Wherefore let us Comfort one Another with these words.
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and because it is a Preachers Duty to speak both to Edification, and Exhortation, and Comfort, I will choose to Conclude the Doctrine in hand, saying, Let us both Comfort one another,
and Because it is a Preachers Duty to speak both to Edification, and Exhortation, and Comfort, I will choose to Conclude the Doctrine in hand, saying, Let us both Comfort one Another,
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and Exhort one another to take the warnings, which from time to time are given us in the Name of God, with those words of the Prophet Ezekiel, saying, But he that taketh warning shall deliver his Soul.
and Exhort one Another to take the Warnings, which from time to time Are given us in the Name of God, with those words of the Prophet Ezekielem, saying, But he that Takes warning shall deliver his Soul.
2. It is not unlawful, or a thing unbecoming sinners to Reform their wicked Courses, being wrought thereunto by the fear, or feeling of Divine punishments:
2. It is not unlawful, or a thing unbecoming Sinners to Reform their wicked Courses, being wrought thereunto by the Fear, or feeling of Divine punishments:
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because they Will not be Reformed. But will walk contrary unto me. Whence Observe, 6. That sin, especially sinning notwithstanding sufferings for them, is a walking contrary to God.
Because they Will not be Reformed. But will walk contrary unto me. Whence Observe, 6. That since, especially sinning notwithstanding sufferings for them, is a walking contrary to God.
I'le punish You, (i. e.) You my Lot and Portion, You, mine Inheritance, You, whom I have chosen to be a special People unto me, above all People that are upon the face of the Earth.
I'll Punish You, (i. e.) You my Lot and Portion, You, mine Inheritance, You, whom I have chosen to be a special People unto me, above all People that Are upon the face of the Earth.
If God doth punish seven times more, it is for three Transgressions, and for four, (i. e.) For Iterated Transgressions, for Sinful Walks. If ye walk contrary —
If God does Punish seven times more, it is for three Transgressions, and for four, (i. e.) For Iterated Transgressions, for Sinful Walks. If you walk contrary —
This last I judge to be the main point Observable, and that wherein (as I may so say) lyes the Heart of the Text. And I shall for that Cause pass by all the other Observations:
This last I judge to be the main point Observable, and that wherein (as I may so say) lies the Heart of the Text. And I shall for that Cause pass by all the other Observations:
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I mean, not handle them in ample sort, or Doctrinal-wise (as in our Sermons we are wont) but will enlarge my Discourse onely concerning the last Observation.
I mean, not handle them in ample sort, or Doctrinal-wise (as in our Sermons we Are wont) but will enlarge my Discourse only Concerning the last Observation.
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In the handling of the said last and main Observation from the Text, I will Observe this Method, speaking, 1. In the way of Explication. 2. Of Confirmation. 3. Application thereof.
In the handling of thee said last and main Observation from the Text, I will Observe this Method, speaking, 1. In the Way of Explication. 2. Of Confirmation. 3. Application thereof.
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as when he doth inflict pains and Diseases upon every Limb almost, and Member of the Body, a Capite ad Calcem, from the Crown of the Head to the Sole of the Foot, as is threatned, Deut. 28.35.
as when he does inflict pains and Diseases upon every Limb almost, and Member of the Body, a Capite ad Calcem, from the Crown of the Head to the Sole of the Foot, as is threatened, Deuteronomy 28.35.
The Lord shall smite thee in the Knees, and in the Legs with a sore Botch, that cannot be healed, from the sole of thy Foot to the top of thy Head. So when God doth punish a Nation throughout, all sorts and degrees of Persons suffering alike,
The Lord shall smite thee in the Knees, and in the Legs with a soar Botch, that cannot be healed, from the sole of thy Foot to the top of thy Head. So when God does Punish a nation throughout, all sorts and Degrees of Persons suffering alike,
and maketh it waste, and turneth it upside down, and scattereth abroad the Inhabitants thereof. And it shall be, as with the People, so with the Priest;
and makes it waste, and turns it upside down, and Scattereth abroad the Inhabitants thereof. And it shall be, as with the People, so with the Priest;
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Such a punishment as this, seems to be meant in those Expressions of the same Prophet, concerning the Body politique, Esay 1.5, 6. The whole Head is sick,
Such a punishment as this, seems to be meant in those Expressions of the same Prophet, Concerning the Body politic, Isaiah 1.5, 6. The Whole Head is sick,
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But when a Judgment extends to all Corners and Quarters of a Nation, when it toucheth the Copy-hold of every one (Laity and Clergy, Gentlemen and Tradesmen, Lords and Commons, Prince and People) or when many Neighbour-States and Potentates do combine together against a Nation,
But when a Judgement extends to all Corners and Quarters of a nation, when it touches the Copyhold of every one (Laity and Clergy, Gentlemen and Tradesmen, lords and Commons, Prince and People) or when many Neighbour-States and Potentates do combine together against a nation,
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some before, and some behind (as is the threatning, Esay 9.11, 12, The Syrians before, and the Philistines behind, and they shall devour Israel with open Mouth. ) some by Land, and some by Sea;
Some before, and Some behind (as is the threatening, Isaiah 9.11, 12, The Syrians before, and the philistines behind, and they shall devour Israel with open Mouth.) Some by Land, and Some by Sea;
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And the Lord sent against King Jeh•iakim Bands of the Chaldees, and Bands of the Syrians, and Bands of the Moabites, and Bands of the Children of Ammon, and sent them against Judah — Thus may God be said to punish seven times more Extensivè, or as to the Extent, and spreading of a Judgment.
And the Lord sent against King Jeh•iakim Bans of the Chaldees, and Bans of the Syrians, and Bans of the Moabites, and Bans of the Children of Ammon, and sent them against Judah — Thus may God be said to Punish seven times more Extensivè, or as to the Extent, and spreading of a Judgement.
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When God doth punish a Nation with a more grievous Famine every following Year, than the fore-going (such was the seven Years Famine of Egypt in the time of Joseph 's Presidency there) or with a more grievous Plague,
When God does Punish a nation with a more grievous Famine every following Year, than the foregoing (such was the seven years Famine of Egypt in the time of Joseph is Presidency there) or with a more grievous Plague,
or inflicted by him upon a Person or People, are said to be incurable; for that which is incurable, must needs be long and tedious, Mic. 1.9. Her Wound is incurable, Jer. 30.12. Thus saith the Lord, thy Bruise is incurable, and thy Wound is grievous.
or inflicted by him upon a Person or People, Are said to be incurable; for that which is incurable, must needs be long and tedious, Mic. 1.9. Her Wound is incurable, Jer. 30.12. Thus Says the Lord, thy Bruise is incurable, and thy Wound is grievous.
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as it was with Gods People in the time of the Judges, they being Oppressed by one Neighbour-King ( Cushan-Rishathaim, King of Mesopotamia ) eight Years, Judg. 3.8. By another, ( Eglon, King of Moab ) eighteen Years, ver. 14. By another ( Jabin, King of Canaan ) Twenty Years, Chap. 4.3. By another (the Neighbouring Philistines ) Forty Years, Judg. 13.1.
as it was with God's People in the time of the Judges, they being Oppressed by one Neighbour-King (Cushan-Rishathaim, King of Mesopotamia) eight years, Judges 3.8. By Another, (Eglon, King of Moab) eighteen years, ver. 14. By Another (Jabin, King of Canaan) Twenty years, Chap. 4.3. By Another (the Neighbouring philistines) Forty years, Judges 13.1.
As God hath variety of Judgments for various sins, so doth God threaten sinners accordingly with the same. See Deut. 32.23. I will heap mischiefs upon them, I will spend mine Arrows upon them.
As God hath variety of Judgments for various Sins, so does God threaten Sinners accordingly with the same. See Deuteronomy 32.23. I will heap mischiefs upon them, I will spend mine Arrows upon them.
When God doth punish them in such sort, as to expose them to the shame and scorn, Reproach and contempt of their Neighbour-Nations, whether Enemies, or Confederates.
When God does Punish them in such sort, as to expose them to the shame and scorn, Reproach and contempt of their Neighbour-Nations, whither Enemies, or Confederates.
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This is that kind of Punishment (it being a concomitant usually of other Judgments) which God doth threaten to a sinful Nation. See Jer. 29.18. Where God threatens to make them an hissing, and a Reproach among their Enemies, to whose Power they should be subjected.
This is that kind of Punishment (it being a concomitant usually of other Judgments) which God does threaten to a sinful nation. See Jer. 29.18. Where God threatens to make them an hissing, and a Reproach among their Enemies, to whose Power they should be subjected.
and by those, whose Force they did contemn, even in such sort as Goliath did defie David; or as Sennacherib did Hezekiah, Ezek. 30.3. This is that kind of punishment, which God's People have grievously suffer'd and lamented under, Psal. 44.13, 14. Thou makest us a Reproach to our Neighbours, a Scorn and a Derision to those that are round about us.
and by those, whose Force they did contemn, even in such sort as Goliath did defy David; or as Sennacherib did Hezekiah, Ezekiel 30.3. This is that kind of punishment, which God's People have grievously suffered and lamented under, Psalm 44.13, 14. Thou Makest us a Reproach to our Neighbours, a Scorn and a Derision to those that Are round about us.
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And Psal. 80 6. Thou makest us a strife to our Neighbours, and our Enemies Laugh among themselves, Psal. 79.4. and Jer. 3. lat. We lye down in our shame, and our Confusion covereth us.
And Psalm 80 6. Thou Makest us a strife to our Neighbours, and our Enemies Laugh among themselves, Psalm 79.4. and Jer. 3. lat. We lie down in our shame, and our Confusion Covereth us.
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and stink above ground, according to that Proverb of Solomon, Chap. 10.7. The memory of the Just shall be blessed, but the Name of the Wicked shall rot.
and stink above ground, according to that Proverb of Solomon, Chap. 10.7. The memory of the Just shall be blessed, but the Name of the Wicked shall rot.
But more especially to this Head may be referred God's punishing sinners over and above with spiritual Judgments, depriving them of the means of Grace, his Sabbaths, Word, and Ordinances.
But more especially to this Head may be referred God's punishing Sinners over and above with spiritual Judgments, depriving them of the means of Grace, his Sabbaths, Word, and Ordinances.
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This is a sore Judgment indeed, and oft threatned for the sins of a wicked People, Amos 8.11. Behold, saith the Lord God, the days come, that I will send a Famine in the Land;
This is a soar Judgement indeed, and oft threatened for the Sins of a wicked People, Amos 8.11. Behold, Says the Lord God, the days come, that I will send a Famine in the Land;
and they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the word of the Lord, and shall not find it. So Mat. 21.43. The Kingdom of God shall be taken from you, and given to a Nation bringing forth the Fruits thereof.
and they shall wander from Sea to Sea, and from the North even to the East, they shall run to and from to seek the word of the Lord, and shall not find it. So Mathew 21.43. The Kingdom of God shall be taken from you, and given to a nation bringing forth the Fruits thereof.
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or else such as are worse than none, perhaps, two-fold more the Children of Hell, than themselves, then may God be said to punish sinners seven times for their sins.
or Else such as Are Worse than none, perhaps, twofold more the Children of Hell, than themselves, then may God be said to Punish Sinners seven times for their Sins.
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And this is that punishment which God doth oft-times in Scripture threaten to sinners, viz. To visit the Iniquity of the Fathers upon the Children, to cut off the Remembrance of them from the Earth, to blot out their Name from under Heaven, that in the next Generation following their Name shall be blotted out, That the Curse of God shall be upon their Families and Houses — Prov. 3.33. and Psal. 9.6. and 109.13.15.
And this is that punishment which God does ofttimes in Scripture threaten to Sinners, viz. To visit the Iniquity of the Father's upon the Children, to Cut off the Remembrance of them from the Earth, to blot out their Name from under Heaven, that in the next Generation following their Name shall be blotted out, That the Curse of God shall be upon their Families and Houses — Curae 3.33. and Psalm 9.6. and 109.13.15.
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Thus did God threaten the House of Jeroboam, and Ahab, that he would not leave them one to piss against the Wall, 1 Kings 14.10. and 1.15.29. and 1.21.21. with 2.9.8. The fulfilling of which threatnings do stand upon Record in the forecited Books.
Thus did God threaten the House of Jeroboam, and Ahab, that he would not leave them one to piss against the Wall, 1 Kings 14.10. and 1.15.29. and 1.21.21. with 2.9.8. The fulfilling of which threatenings do stand upon Record in the forecited Books.
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6. When God doth punish sinners to utter excession in this Life, and this In terrorem, making them spectacles and Examples of Divine Vengeance, that others may hear and fear,
6. When God does Punish Sinners to utter excession in this Life, and this In terrorem, making them spectacles and Examples of Divine Vengeance, that Others may hear and Fear,
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This is threatned at large in Deut, 29.21, 22 ▪ 23, 24, 25. And the Lord shall separate thee unto evil out of all the Tribes of Israel — So that the Generations to come of your Children, that shall rise up after you,
This is threatened At large in Deuteronomy, 29.21, 22 ▪ 23, 24, 25. And the Lord shall separate thee unto evil out of all the Tribes of Israel — So that the Generations to come of your Children, that shall rise up After you,
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Because they have forsaken the Covenant of the Lord God of their Fathers — For God to separate a sinner unto evil, is for God to single him out from those of the same wicked Tribe with himself, from the rest of his Companions,
Because they have forsaken the Covenant of the Lord God of their Father's — For God to separate a sinner unto evil, is for God to single him out from those of the same wicked Tribe with himself, from the rest of his Sodales,
and to punish him for Examples sake, to Gibbet him, to hang him up in Chains, (as I may so say, in allusion to a Custom common among the Nations) to make him a NONLATINALPHABET, a warning to all other sinners.
and to Punish him for Examples sake, to Gibbet him, to hang him up in Chains, (as I may so say, in allusion to a Custom Common among the nations) to make him a, a warning to all other Sinners.
Thus did God deal with his own People in the Wilderness, as is Recorded in the Old Testament, the good use whereof St. Paul doth urge at large, in 1 Cor. 10. from ver. 5. to ver. 13. Thus St. Peter tells us, that Sodom and Gomorrah were Destroyed with Fire and Brimstone from Heaven, God thereby making them an Example to all those that after should Live ungodly, 2 Pet. 2.6.
Thus did God deal with his own People in the Wilderness, as is Recorded in the Old Testament, the good use whereof Saint Paul does urge At large, in 1 Cor. 10. from for. 5. to for. 13. Thus Saint Peter tells us, that Sodom and Gomorrah were Destroyed with Fire and Brimstone from Heaven, God thereby making them an Exampl to all those that After should Live ungodly, 2 Pet. 2.6.
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but also having so done, doth cast them Body and Soul into Hell-fire, then he may be said to punish them, seven times shall I say? Nay, rather seventy times seven, to speak the Language of our Saviour in the Gospel.
but also having so done, does cast them Body and Soul into Hell-fire, then he may be said to Punish them, seven times shall I say? Nay, rather seventy times seven, to speak the Language of our Saviour in the Gospel.
for which purpose, in the first place, I shall commend to your Reading at your leisure, the verses, both before and after my Text, from ver. 14. to the 41. As Joseph said to Pharaoh, (Gen. 41.32. For that the Dream was doubled unto Pharaoh twice, it is because the thing is established.
for which purpose, in the First place, I shall commend to your Reading At your leisure, the Verses, both before and After my Text, from for. 14. to the 41. As Joseph said to Pharaoh, (Gen. 41.32. For that the Dream was doubled unto Pharaoh twice, it is Because the thing is established.
Whatever Question there be touching the meaning of the latter part of the words (what is meant by, prepare to meet thy God, O Israel, (i. e.) whether God doth thereby send a defiance to them, Challenging them to stand upon their Defence,
Whatever Question there be touching the meaning of the latter part of the words (what is meant by, prepare to meet thy God, Oh Israel, (i. e.) whither God does thereby send a defiance to them, Challenging them to stand upon their Defence,
or whether he doth thereby seriously exhort them to Repentance and Submission) I say, howsoever the sence of those words be Questionable, nevertheless the meaning of the former part of the verse (which alone concerns the Confirmation of the point in hand,
or whither he does thereby seriously exhort them to Repentance and Submission) I say, howsoever the sense of those words be Questionable, nevertheless the meaning of the former part of the verse (which alone concerns the Confirmation of the point in hand,
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and for which purpose I do alledge the same) is most undoubtedly this, viz. That forasmuch as God had punished them by various Judgments particularly recited in the fore-going Verses,
and for which purpose I do allege the same) is most undoubtedly this, viz. That forasmuch as God had punished them by various Judgments particularly recited in the foregoing Verses,
therefore doth God here threaten them with some more destructive punishment, than thitherto had been inflicted, saying, Therefore Thus will I do unto Thee;
Therefore does God Here threaten them with Some more destructive punishment, than thitherto had been inflicted, saying, Therefore Thus will I do unto Thee;
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thus, (i. e.) not onely as he had fore-told and threatned, ( v. 2, 3. The Lord God hath sworn by his Holiness, that loe the days shall come upon you, that he will take you away with Hooks,
thus, (i. e.) not only as he had foretold and threatened, (v. 2, 3. The Lord God hath sworn by his Holiness, that lo the days shall come upon you, that he will take you away with Hooks,
Thus he dealt with his Israel of Old, Isa. 9.1. He did first more lightly afflict the Land of Zebulun, and the Land of Napthali, but afterwards more grievously by the way of the Sea beyond Jordan in Galilee of the Nations;
Thus he dealt with his Israel of Old, Isaiah 9.1. He did First more lightly afflict the Land of Zebulun, and the Land of Naphtali, but afterwards more grievously by the Way of the Sea beyond Jordan in Galilee of the nations;
as the Rod of his Anger, and the Staff of his Indignation, Isa. 10.5. First, God did cut Israel short, 2 Kings 20.32. and afterwards cut them off, as is Lamented, Lam. 2.3.
as the Rod of his Anger, and the Staff of his Indignation, Isaiah 10.5. First, God did Cut Israel short, 2 Kings 20.32. and afterwards Cut them off, as is Lamented, Lam. 2.3.
HAving Confirmed the point by Scriptures, I shall endeavour (according to the manner and Method of plain and profitable Preaching) to do it farther by the following Reasons, e. g. 1. Because sinning under,
HAving Confirmed the point by Scriptures, I shall endeavour (according to the manner and Method of plain and profitable Preaching) to do it farther by the following Reasons, e. g. 1. Because sinning under,
it makes our sins to be crimson and scarlet sins, as is the Prophet Esay 's Expression, Chap. 1.18. he there speaking of the sins of a Nation Aggravated by this very Circumstance, as appears by ver. 5. He there saying, Why should ye be stricken any more? Ye will Revolt more and more, Prov. 27.22. Though thou should'st bray a Fool in a Mortar among Wheat with a Pestle, yet will his Foolishness not depart from him, (i.
it makes our Sins to be crimson and scarlet Sins, as is the Prophet Isaiah is Expression, Chap. 1.18. he there speaking of the Sins of a nation Aggravated by this very Circumstance, as appears by for. 5. He there saying, Why should you be stricken any more? the will Revolt more and more, Curae 27.22. Though thou Shouldst bray a Fool in a Mortar among Wheat with a Pestle, yet will his Foolishness not depart from him, (i.
For the former, see Isa. 10. Let Favour be shewed to the wicked, Yet will he not Learn Righteousness, Hos. 7.13. Though I have Redeemed them, Yet they have spoken lyes against me.
For the former, see Isaiah 10. Let Favour be showed to the wicked, Yet will he not Learn Righteousness, Hos. 7.13. Though I have Redeemed them, Yet they have spoken lies against me.
and Charge them home upon his Conscience, and which by the blessing of God proved effectual to his Repentance and Pardon, saying, 2 Sam. 12.7, 8. I Anoynted thee King over Israel,
and Charge them home upon his Conscience, and which by the blessing of God proved effectual to his Repentance and Pardon, saying, 2 Sam. 12.7, 8. I Anointed thee King over Israel,
and I delivered thee out of the Hand of Saul, and I gave thee thy Masters House — Wherefore hast thou despised the Commandment of the Lord? O that great Persons, High and Mighty Men, would consider what an High and Mighty Aggravation of their sin their great Mercies and High Promotions will be!
and I Delivered thee out of the Hand of Saul, and I gave thee thy Masters House — Wherefore hast thou despised the Commandment of the Lord? Oh that great Persons, High and Mighty Men, would Consider what an High and Mighty Aggravation of their since their great mercies and High Promotions will be!
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And as for the other Aggravation of sin by Judgments in vain inflicted, see Amos 4.7. to v. 12. Where God having enumerated various punishments, whereby they had suffered (Famine, Fire, Plague —) still bring in this upon the foot of the Account, Yet, Yet, Yet — (This Yet is five times repeated) have ye not returned unto me, saith the Lord? See how King Ahaz is marked with a black Coal, I mean branded as an Infamous sinner, upon this score, viz. because he was not bettered by Affliction, 2 Chron. 28.22. This is that King Ahaz, q. d. Such a Monster of Wickedness was this King Ahaz. See the like brand of Ignominy upon the self-same Account put upon a wicked People, Jer. 7.28. This is a Nation that Obeyeth not the voyce of the Lord their God, nor Receiveth Correction.
And as for the other Aggravation of since by Judgments in vain inflicted, see Amos 4.7. to v. 12. Where God having enumerated various punishments, whereby they had suffered (Famine, Fire, Plague —) still bring in this upon the foot of the Account, Yet, Yet, Yet — (This Yet is five times repeated) have you not returned unto me, Says the Lord? See how King Ahaz is marked with a black Coal, I mean branded as an Infamous sinner, upon this score, viz. Because he was not bettered by Affliction, 2 Chronicles 28.22. This is that King Ahaz, q. worser. Such a Monster of Wickedness was this King Ahaz. See the like brand of Ignominy upon the selfsame Account put upon a wicked People, Jer. 7.28. This is a nation that Obeyeth not the voice of the Lord their God, nor Receives Correction.
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I Answer (and the Answers may serve as to many distinct Reasons of the point in hand) 1. Because sinning notwithstanding Punishment for it, doth argue a Person to be a wilful sinner, or to sin wilfully.
I Answer (and the Answers may serve as to many distinct Reasons of the point in hand) 1. Because sinning notwithstanding Punishment for it, does argue a Person to be a wilful sinner, or to sin wilfully.
Our Laws do Judge him, who having been in the Goal, House of Correction, or at the Whipping-Post, doth yet continue his idle and wicked Course of Life, to be a stubborn Rogue.
Our Laws do Judge him, who having been in the Goal, House of Correction, or At the Whipping-post, does yet continue his idle and wicked Course of Life, to be a stubborn Rogue.
A sinners wicked Course of Life is upon this very account denominated his stubborn way, Judg. 2. 19. where having related the Peoples former Sufferings for their sins,
A Sinners wicked Course of Life is upon this very account denominated his stubborn Way, Judges 2. 19. where having related the Peoples former Sufferings for their Sins,
Seest thou a Person un-reformed, notwithstanding he hath been thus and thus punished for his sin? In allusion to that Expression of the Prophet, Jer. 22.30.
See thou a Person unreformed, notwithstanding he hath been thus and thus punished for his since? In allusion to that Expression of the Prophet, Jer. 22.30.
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3. Because the said sinning doth Argue great obdurateness, or hardness of Heart; an Heart exceeding unapt to relent. See Jer. 5.3. O Lord, says the Prophet, thou hast stricken them, but they have not grieved;
3. Because the said sinning does Argue great obdurateness, or hardness of Heart; an Heart exceeding unapt to relent. See Jer. 5.3. Oh Lord, Says the Prophet, thou hast stricken them, but they have not grieved;
or to look upon Iniquity, Hab. 1.13. 3. Against Gods Name, or Glory, Rom. 2.23. Through breaking the Law dishonourest thou God? As all wick•d walking may (for the foresaid Reasons) be stiled, a walking contrary to God;
or to look upon Iniquity, Hab. 1.13. 3. Against God's Name, or Glory, Rom. 2.23. Through breaking the Law dishonourest thou God? As all wick•d walking may (for the foresaid Reasons) be styled, a walking contrary to God;
So pious walking is stiled, a walking with God, Gen. 5.24. This kind of walking being in Conformity with Gods Nature and Law, and in a tendency to his Honour.
So pious walking is styled, a walking with God, Gen. 5.24. This kind of walking being in Conformity with God's Nature and Law, and in a tendency to his Honour.
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And had not the Reformation of sinners been the direct end of Gods Punishing them, there could not (with Reverence to the Divine Majesty be it spoken) be any place for Rational Complaints;
And had not the Reformation of Sinners been the Direct end of God's Punishing them, there could not (with reverence to the Divine Majesty be it spoken) be any place for Rational Complaints;
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Wherefore doth he yet find fault? Where (by the way) observe a mistake too common, viz. Of those who have thought and taught, that this is the difference betwixt the Sufferings of the godly, (which albeit for their sins, they will have stiled on Ely, by the Name of Chastisements,
Wherefore does he yet find fault? Where (by the Way) observe a mistake too Common, viz. Of those who have Thought and taught, that this is the difference betwixt the Sufferings of the godly, (which albeit for their Sins, they will have styled on Ely, by the Name of Chastisements,
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or Pity in God, nor are inflicted by God for the Reforming of the wicked, but meerly for the satisfaction of his Justice, and to take due vengeance upon them.
or Pity in God, nor Are inflicted by God for the Reforming of the wicked, but merely for the satisfaction of his justice, and to take due vengeance upon them.
and to save them, to save them from sin and Hell. Thence that saying of God concerning himself, Ezek 24.13. I have purged thee, and thou wast n•t purged.
and to save them, to save them from since and Hell. Thence that saying of God Concerning himself, Ezekiel 24.13. I have purged thee, and thou wast n•t purged.
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What? Purged, and not Purged? How can this be? Can both parts of a Contradiction be true? Answ. By Purged, in the former part, is meant, God his having used all fit and proper means,
What? Purged, and not Purged? How can this be? Can both parts of a Contradiction be true? Answer By Purged, in the former part, is meant, God his having used all fit and proper means,
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That Eighth Canon of the fore-cited, the most Excellent Glassius, in his Philologia Sacra, concerning Verbs Active in the Sacred Language, is most memorable, it being in these words, Verbum, quod Actionem seu effectum notat, de conatu agendi quand•que intelligendum,
That Eighth Canon of the forecited, the most Excellent Glassius, in his Philologia Sacra, Concerning Verbs Active in the Sacred Language, is most memorable, it being in these words, Verbum, quod Actionem seu effectum Notat, de conatu agendi quand•que intelligendum,
or what is it that both of them have to say from God (and which the sinner therefore should listen to) but this, Sin no more, lest a worse thing come unto thee (to speak in the words of our Saviour, John 5.14.) Or,
or what is it that both of them have to say from God (and which the sinner Therefore should listen to) but this, since no more, lest a Worse thing come unto thee (to speak in the words of our Saviour, John 5.14.) Or,
Amend your ways and your doings? By the premises then it doth abundantly appear, that sinning, notwithstanding Gods punishments for it, is upon a special Account,
Amend your ways and your doings? By the premises then it does abundantly appear, that sinning, notwithstanding God's punishments for it, is upon a special Account,
who ever the Sufferer, or whatever the Suffering be, the Lord the God of Israel is the Inflicter of it: Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? Amos 4.6, 7. 9, 10, 11. I have given you cleanness of Teeth — I have with-holden the Rain — I have smitten you with Blasting — I have sent among you the Pestilence — I have overthrown some of you — As the Apostle says, there are Diversities of Gifts, Administrations, Operations;
who ever the Sufferer, or whatever the Suffering be, the Lord the God of Israel is the Inflicter of it: Amos 3.6. Shall there be evil in a city, and the Lord hath not done it? Amos 4.6, 7. 9, 10, 11. I have given you cleanness of Teeth — I have withholden the Rain — I have smitten you with Blasting — I have sent among you the Pestilence — I have overthrown Some of you — As the Apostle Says, there Are Diversities of Gifts, Administrations, Operations;
but the same Spirit, Lord and God, which worketh all in all, 1 Cor. 12.4, 5, 6. In like sort may it be truly said, there are diversities of Punishments, there are differences of Sufferings;
but the same Spirit, Lord and God, which works all in all, 1 Cor. 12.4, 5, 6. In like sort may it be truly said, there Are diversities of Punishments, there Are differences of Sufferings;
but it is the same Lord and God, that inflicteth all upon all, 2 Chron. 7.13. He shuts up Heaven, he commands the Locusts to devour, he sends Pestilence — This acknowledgment have Sufferers made, both under ( Lam. 3.1.) and after their sufferings, Psal. 66.11, 12. Dan. 4.35. what Creature, or Creatures of God (good Angels, or bad;
but it is the same Lord and God, that inflicteth all upon all, 2 Chronicles 7.13. He shuts up Heaven, he commands the Locusts to devour, he sends Pestilence — This acknowledgment have Sufferers made, both under (Lam. 3.1.) and After their sufferings, Psalm 66.11, 12. Dan. 4.35. what Creature, or Creatures of God (good Angels, or bad;
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The Creatures therefore are stiled in this case, Gods Hand and Sword, ( Psal. 17.13, 14. Deliv•r my Soul from the wicked, which is thy Sword, from men, which are thy Hand, O Lord —) Gods Rod and staff, Esay 10.5. O, Assyrian, the Rod of mine Anger, and the staff in their hand is mine Indignation.
The Creatures Therefore Are styled in this case, God's Hand and Sword, (Psalm 17.13, 14. Deliv•r my Soul from the wicked, which is thy Sword, from men, which Are thy Hand, Oh Lord —) God's Rod and staff, Isaiah 10.5. Oh, assyrian, the Rod of mine Anger, and the staff in their hand is mine Indignation.
or shall the Saw magnifie it self against him that shaketh it? ) Gods Battle-Ax and Weapons of War, Jer. 51.20. The Consideration hereof should make us the more patient under all Tribulations whatsoever.
or shall the Saw magnify it self against him that shakes it?) God's Battle-Ax and Weapons of War, Jer. 51.20. The Consideration hereof should make us the more patient under all Tribulations whatsoever.
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We have heard of the Patience of Job, of David, and of Eli; and we have likewise heard that the Consideration thereof moved, or provoked them thereunto:
We have herd of the Patience of Job, of David, and of Eli; and we have likewise herd that the Consideration thereof moved, or provoked them thereunto:
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The Lord giveth, and the Lord taketh away, saith Job, Chap. 1.21. I was dumb, I opened not my Mouth, because thou did'st it, says David, Psal. 39.9. It is the Lord, let him do what seemeth him good, says Eli, 1 Sam. 3.18. Let us take these with other the like Servants of God for an Example of suffering Affliction:
The Lord gives, and the Lord Takes away, Says Job, Chap. 1.21. I was dumb, I opened not my Mouth, Because thou didst it, Says David, Psalm 39.9. It is the Lord, let him do what seems him good, Says Eli, 1 Sam. 3.18. Let us take these with other the like Servants of God for an Exampl of suffering Affliction:
When thou with Rebukes do'st Correct Man for Iniquity, says the Psalmist: And again, Psal. 38.3, 4, 5. There is no soundness in my Flesh by reason of thine Anger,
When thou with Rebukes dost Correct Man for Iniquity, Says the Psalmist: And again, Psalm 38.3, 4, 5. There is no soundness in my Flesh by reason of thine Anger,
They, who do, perhaps, at present not know this, shall afterwards know it, Ezek. 14. last. And ye shall know, that I have not done without cause, all that I have done in it, saith the Lord God.
They, who do, perhaps, At present not know this, shall afterwards know it, Ezekiel 14. last. And you shall know, that I have not done without cause, all that I have done in it, Says the Lord God.
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And what is this Cause of Gods doings in Man's sufferings, but sin? For this Cause, says St. Paul to the Corinthians, many are weak and sickly among you,
And what is this Cause of God's doings in Man's sufferings, but since? For this Cause, Says Saint Paul to the Corinthians, many Are weak and sickly among you,
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and many sleep, 1 Cor. 11.30. The Consideration whereof should the rather stop our mouths, as to murmuring, and sinful complaining under any suffering;
and many sleep, 1 Cor. 11.30. The Consideration whereof should the rather stop our mouths, as to murmuring, and sinful complaining under any suffering;
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Wherefore doth a Living man complain, a man for the Punishment of his sin? says the Church, Lam. 3.39. That Question is an unanswerable Question, it must be Answered with silence (I mean) it cannot be Answered, it being thereby implyed, that no just Reason can be given for Complaints in that Case.
Wherefore does a Living man complain, a man for the Punishment of his since? Says the Church, Lam. 3.39. That Question is an unanswerable Question, it must be Answered with silence (I mean) it cannot be Answered, it being thereby employed, that no just Reason can be given for Complaints in that Case.
nor rewarded us according to our Iniquities, Psal. 103.10. Job suffered much, yet Zophar would have him know, that God did exact of him less than his Iniquity deserved, Job. 11.6. VVhich of us, when our Afflicted condition is at the wor•t, but have cause to say, with Ezra, Thou our God hast punished us less than our Iniquities deserve? Chap. 9.13.
nor rewarded us according to our Iniquities, Psalm 103.10. Job suffered much, yet Zophar would have him know, that God did exact of him less than his Iniquity deserved, Job. 11.6. Which of us, when our Afflicted condition is At the wor•t, but have cause to say, with Ezra, Thou our God hast punished us less than our Iniquities deserve? Chap. 9.13.
3. BE hence Informed of Gods Impartiality in punishing sinners, as St. Peter says, Acts 10.34, 35. Of a Truth I perceive, that God is no respecter of Persons,
3. BE hence Informed of God's Impartiality in punishing Sinners, as Saint Peter Says, Acts 10.34, 35. Of a Truth I perceive, that God is no respecter of Persons,
Though hand joyn in hand, the wicked (whosoever they be) shall not go unpunished, Prov. 11.21. He that doth wrong, shall receive for the wrong, which he hath done, and there is no respect of Persons, says the Apo•tle, Col. 3.25. I'le punish You, says God, of his own Israel; e•en You for your sins, says God, by his Prophet, Amos 3.2.
Though hand join in hand, the wicked (whosoever they be) shall not go unpunished, Curae 11.21. He that does wrong, shall receive for the wrong, which he hath done, and there is no respect of Persons, Says the Apo•tle, Col. 3.25. I'll Punish You, Says God, of his own Israel; e•en You for your Sins, Says God, by his Prophet, Amos 3.2.
nor regardeth the Rich more than the Poor, Job 34.19. That God, of whom the Psalmist says, He will wound the hairy Scalp of every one that goeth on still in his wickedness, Psal. 68.21. Mark that saying (the Scalp of every one) God will over-top the greatest Gallant, the proudest Dame, the stoutest Gentleman;
nor Regardeth the Rich more than the Poor, Job 34.19. That God, of whom the Psalmist Says, He will wound the hairy Scalp of every one that Goes on still in his wickedness, Psalm 68.21. Mark that saying (the Scalp of every one) God will overtop the greatest Gallant, the proudest Dame, the Stoutest Gentleman;
as much as Saul was in stature above any of the People, made you higher by Head and Shoulders, made you by many degrees greater than the Ordinary sort of Men and VVomen;
as much as Saul was in stature above any of the People, made you higher by Head and Shoulders, made you by many Degrees greater than the Ordinary sort of Men and VVomen;
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let it not, I say, be truly Charged upon any of you, what St. James lays to the Charge of the Rich and Great Ones in his Time, saying, Ye have Lived in Pleasure on the Earth, and been wanton;
let it not, I say, be truly Charged upon any of you, what Saint James lays to the Charge of the Rich and Great Ones in his Time, saying, You have Lived in Pleasure on the Earth, and been wanton;
If this be the Life of any of you, Observe, how plainly and severely that Apostle doth threaten such as you, saying, v. 1. Go to now, ye Rich Men, weep and howl for your Miseries that are to come upon you.
If this be the Life of any of you, Observe, how plainly and severely that Apostle does threaten such as you, saying, v. 1. Go to now, you Rich Men, weep and howl for your Misery's that Are to come upon you.
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As our Saviour said, Remember Lot's Wife; so I say, Remember Babylon, whose doom we Read of, Rev. 18.7. How much she hath glorified her self, and lived deliciously;
As our Saviour said, remember Lot's Wife; so I say, remember Babylon, whose doom we Read of, Rev. 18.7. How much she hath glorified her self, and lived deliciously;
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In short, forasmuch as the word in my Text Translated [ punish ] doth primarily signifie to smite (as hath been before intimated) I will therefore presume in the name of God (who being Judge of all the Earth, must needs do right, in rendring to every one according to their works) to Admonish all and every of you in the words of King Amaziah to the Prophet, saying, Forbear, wherefore shouldest thou be smitten, Sinner? Yea, let every sinner imagine the God of Heaven, who is King of Kings,
In short, forasmuch as the word in my Text Translated [ Punish ] does primarily signify to smite (as hath been before intimated) I will Therefore presume in the name of God (who being Judge of all the Earth, must needs do right, in rendering to every one according to their works) to Admonish all and every of you in the words of King Amaziah to the Prophet, saying, Forbear, Wherefore Shouldst thou be smitten, Sinner? Yea, let every sinner imagine the God of Heaven, who is King of Kings,
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and Lord of Lords, in the like words, admonishing him, and saying, Forbear thy sinful Course of Life, thy Drinking, VVhoring, Cursing, Swearing, Gameing — O thou rich and wealthy Person, O thou proud and wanton Dame, O thou roystring Gallant, O thou high and Mighty Man, forbear, forbear thy wicked Course of Life,
and Lord of lords, in the like words, admonishing him, and saying, Forbear thy sinful Course of Life, thy Drinking, Whoring, Cursing, Swearing, Gaming — Oh thou rich and wealthy Person, Oh thou proud and wanton Dame, Oh thou roystring Gallant, Oh thou high and Mighty Man, forbear, forbear thy wicked Course of Life,
This imparti•lity of God is signified by that expression of the Apostles, in Rom. 2.2. We are sure that the Judgment of God is NONLATINALPHABET according to Truth against them which commit such things, whereby Truth is meant Justice.
This imparti•lity of God is signified by that expression of the Apostles, in Rom. 2.2. We Are sure that the Judgement of God is according to Truth against them which commit such things, whereby Truth is meant justice.
Truth for Justice, q. d. It is Infallibly certain, and acknowledged by all, that God doth pass Righteous Judgment upon all, punishing sin without any manner of respect of Persons, in whomsoever he finds it, let the sinner be of what Nation, Quality, or Condition soever; whether Jew, or Gentile; high, or low; rich, or poor.
Truth for justice, q. worser. It is Infallibly certain, and acknowledged by all, that God does pass Righteous Judgement upon all, punishing since without any manner of respect of Persons, in whomsoever he finds it, let the sinner be of what nation, Quality, or Condition soever; whither Jew, or Gentile; high, or low; rich, or poor.
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Having thus spoken to great Men, I will now apply my speech to Good Men, saying, in the words of the Apostle St. John, Look to your selves, that ye lose not the things, which ye have wrought, 2 John 8. And as is said to the Church of Philadelphia, Rev. 3.11. Hold that fast, which thou hast, that no man take thy Crown:
Having thus spoken to great Men, I will now apply my speech to Good Men, saying, in the words of the Apostle Saint John, Look to your selves, that you loose not the things, which you have wrought, 2 John 8. And as is said to the Church of Philadelphia, Rev. 3.11. Hold that fast, which thou hast, that no man take thy Crown:
Briefly, I say, to all and every man, in the words of the Apostle, upon Consideration of a like Matter as is now in hand, Be not high minded, but fear.
Briefly, I say, to all and every man, in the words of the Apostle, upon Consideration of a like Matter as is now in hand, Be not high minded, but Fear.
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SECT. XXI. 4. BE hence Informed concerning the exceeding badness of Mans Natural Disposition, and the incorrigibleness of us all by Nature, in that, punishment it self will not, cannot of it self work an alteration in us to the better.
SECT. XXI. 4. BE hence Informed Concerning the exceeding badness of men Natural Disposition, and the incorrigibleness of us all by Nature, in that, punishment it self will not, cannot of it self work an alteration in us to the better.
2. In that threatnings of punishment will not work upon them, 2 Kings 17.13, 14. Though God did testifie against Israel and Judah by his Prophets, yet they would not hearken, but hardned their Necks.
2. In that threatenings of punishment will not work upon them, 2 Kings 17.13, 14. Though God did testify against Israel and Judah by his prophets, yet they would not harken, but hardened their Necks.
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3. In that signs and tokens of approaching Judgments will not prevail with them. Though they should be so wise, as to fore-see the evil, and hide themselves, yet,
3. In that Signs and tokens of approaching Judgments will not prevail with them. Though they should be so wise, as to foresee the evil, and hide themselves, yet,
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like Fools, they will pass on, till they are punished, Prov. 22.3. Some are so blind, and blinded, as to see nothing of this kind, which is that, that the Lord complains of, by his Prophet, Hos. 7.9. Gray hairs are here and there upon, (i. e.) signs and tokens of a declining state, yet he knows it not.
like Fools, they will pass on, till they Are punished, Curae 22.3. some Are so blind, and blinded, as to see nothing of this kind, which is that, that the Lord complains of, by his Prophet, Hos. 7.9. Grey hairs Are Here and there upon, (i. e.) Signs and tokens of a declining state, yet he knows it not.
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O ye Hypocrites, says he, ye can discern the face of the Skie, but can ye not discern the signs of the Times? Yea, the Prophet Jeremy Complains of sinners in this point,
Oh you Hypocrites, Says he, you can discern the face of the Sky, but can you not discern the Signs of the Times? Yea, the Prophet Jeremiah Complains of Sinners in this point,
This indeed Gods Judgments on others should do, a•d God doth Inflict them for this end among others (i. e.) ut poena ad paucos, terror ad omnes perveniat, as said the Heathen Orator,
This indeed God's Judgments on Others should do, a•d God does Inflict them for this end among Others (i. e.) ut poena ad Paucos, terror ad omnes perveniat, as said the Heathen Orator,
But albeit, Gods Judgments on some were designed for the Instruction of others, having such an Inscription upon them as our Saviours Memento (Luke 17.32. Remember Lot's Wife ) yet this will not work upon sinners for good.
But albeit, God's Judgments on Some were designed for the Instruction of Others, having such an Inscription upon them as our Saviors Memento (Lycia 17.32. remember Lot's Wife) yet this will not work upon Sinners for good.
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Thus doth God complain of Belshazzar, that took no warning by that remarkable Hand of God upon his Father ( Dan. 5.22. And thou Belshazzar his Son hast not humbled thy self, though thou knewest all this.
Thus does God complain of Belshazzar, that took no warning by that remarkable Hand of God upon his Father (Dan. 5.22. And thou Belshazzar his Son hast not humbled thy self, though thou Knewest all this.
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) The like Complaint doth God make against Judah, by the Prophet Jeremy Because she took no warning by the Judgments of God upon her Sister Israel, Jer. 3.7, 8, 9, 10. 5. In that punishments upon sinners in their own Persons will not work them to a Reformation;
) The like Complaint does God make against Judah, by the Prophet Jeremiah Because she took no warning by the Judgments of God upon her Sister Israel, Jer. 3.7, 8, 9, 10. 5. In that punishments upon Sinners in their own Persons will not work them to a Reformation;
neither a single, neither many Affl•ctions; neither lesser, nor greater Judgments. As for a single, or lesser suffering, the most of sinners do slight and despise, as they in Esay 9.9. saying, The bricks are fallen down, but we will build them with hewen stone;
neither a single, neither many Affl•ctions; neither lesser, nor greater Judgments. As for a single, or lesser suffering, the most of Sinners do slight and despise, as they in Isaiah 9.9. saying, The bricks Are fallen down, but we will built them with hewn stone;
as some among our selves have made light of London 's Dreadful Conflagration, saying, Tush, we shall, within a few Years, have a more famous City than ever.
as Some among our selves have made Light of London is Dreadful Conflagration, saying, Tush, we shall, within a few years, have a more famous city than ever.
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This slighting, and not laying to heart, even of great sufferings is that which the Prophet Esay complains of, Chap. 42. last, that albeit, God had poured upon them the Fury of his Anger,
This slighting, and not laying to heart, even of great sufferings is that which the Prophet Isaiah complains of, Chap. 42. last, that albeit, God had poured upon them the Fury of his Anger,
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as to be Reformed by them, though so far, perhaps, as to bow down their heads like a bulrush, to make some outward shew of Humiliation, to make promises of amendment,
as to be Reformed by them, though so Far, perhaps, as to bow down their Heads like a bulrush, to make Some outward show of Humiliation, to make promises of amendment,
yet they come too too short of a true and thorough Reformation; these external shews and semblances being things, which the Prophets of Old have Complained of,
yet they come too too short of a true and thorough Reformation; these external shows and semblances being things, which the prophets of Old have Complained of,
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because they will not be Reformed. As Esther said of Haman, (Chap. 7.6. The Adversary and Enemy is this wicked Haman:) In like sort may it be truly said, The grand Obstacle and Enemy to the Reformation of sinners, is their wicked wills:
Because they will not be Reformed. As Esther said of Haman, (Chap. 7.6. The Adversary and Enemy is this wicked Haman:) In like sort may it be truly said, The grand Obstacle and Enemy to the Reformation of Sinners, is their wicked wills:
They will none of Gods Counsel, Prov. 1.30. They hate Instruction, Prov. 5.12. Hate to be Reformed, Psal. 50.17. My People, says God, would not hearken to my voyce, Israel would none of me, Psal. 81.11. It is indeed said of the wicked in Scripture, that they cannot do this, or that good, e. g. They cannot hearken, Jer. 6.10. They cannot blush, v. 15. They cannot leave their customary sins, Jer. 13.23.
They will none of God's Counsel, Curae 1.30. They hate Instruction, Curae 5.12. Hate to be Reformed, Psalm 50.17. My People, Says God, would not harken to my voice, Israel would none of me, Psalm 81.11. It is indeed said of the wicked in Scripture, that they cannot do this, or that good, e. g. They cannot harken, Jer. 6.10. They cannot blush, v. 15. They cannot leave their customary Sins, Jer. 13.23.
I say, as to its kind (for I speak not of the Original of either) and Observe the difference betwixt these two sorts of Impotency, which are usually stiled, the one Natural, the other Moral;
I say, as to its kind (for I speak not of the Original of either) and Observe the difference betwixt these two sorts of Impotency, which Are usually styled, the one Natural, the other Moral;
and it is onely with respect unto this latter kind of Impotency, that it is said of wicked Men, that they cannot do this or that good, viz. Because they are hindred by the Obstinacy and stubbornness of their wills, who because they are stubborn and Rebellious (like that disobedient Son accused by his Parents to the Magistrate, Deut. 21.18.) therefore they will not,
and it is only with respect unto this latter kind of Impotency, that it is said of wicked Men, that they cannot do this or that good, viz. Because they Are hindered by the Obstinacy and stubbornness of their wills, who Because they Are stubborn and Rebellious (like that disobedient Son accused by his Parents to the Magistrate, Deuteronomy 21.18.) Therefore they will not,
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In this sence, or respectively to this kind of Impotency, it is said of Joseph 's Brethren, Gen. 37.4. They hated him, and could not speak peaceably unto him.
In this sense, or respectively to this kind of Impotency, it is said of Joseph is Brothers, Gen. 37.4. They hated him, and could not speak peaceably unto him.
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this was the NONLATINALPHABET (i. e.) the thing which hindred them, and with respect to that their continued Envy it is said, They could not speak peaceably unto him;
this was the (i. e.) the thing which hindered them, and with respect to that their continued Envy it is said, They could not speak peaceably unto him;
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This kind of [ Cannot ] is a confirmed [ will not ] and so it is oft-times In•erpreted in the Scripture, we reading it there in some places, said of them, They Will not do those things, which in other places it is said of them, They Cannot do. See Jer. 6.15. compared with Chap. 3.3. In the former place it's said, They could not blush; in the latter, They refused to be ashamed, (i. e.) They would not blush. In Jer. 6.10. it is said, Their Ear is uncircumcised, and they cannot hear; but in Chap. 11.10. it is said, they refused to hear: And Zech. 7.11.
This kind of [ Cannot ] is a confirmed [ will not ] and so it is ofttimes In•erpreted in the Scripture, we reading it there in Some places, said of them, They Will not do those things, which in other places it is said of them, They Cannot do. See Jer. 6.15. compared with Chap. 3.3. In the former place it's said, They could not blush; in the latter, They refused to be ashamed, (i. e.) They would not blush. In Jer. 6.10. it is said, Their Ear is uncircumcised, and they cannot hear; but in Chap. 11.10. it is said, they refused to hear: And Zechariah 7.11.
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In this Respect it is used by him, who being importuned unseasonably to rise out of his Bed, makes Answer, saying, I cannot Rise, Luke 11.7. meaning, that because of the trouble of Rising at that time of Night, and his Children being in Bed with him, he would not Rise;
In this Respect it is used by him, who being importuned unseasonably to rise out of his Bed, makes Answer, saying, I cannot Rise, Lycia 11.7. meaning, that Because of the trouble of Rising At that time of Night, and his Children being in Bed with him, he would not Rise;
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and thus his cannot is interpreted, viz. by a will not, v. 8. I say unto you, though he will not rise — Thus is the word [ Cannot ] used by him, who being invited to a great Supper, made this Excuse, saying, I have Marryed a Wife, and I cannot come.
and thus his cannot is interpreted, viz. by a will not, v. 8. I say unto you, though he will not rise — Thus is the word [ Cannot ] used by him, who being invited to a great Supper, made this Excuse, saying, I have Married a Wife, and I cannot come.
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And thus in effect is that his [ cannot ] interpreted, viz. by his slighting, or making light of the invitation, Mat. 22.5. But they made light of it, and went their ways, one to his Farm, another to his Merchandise.
And thus in Effect is that his [ cannot ] interpreted, viz. by his slighting, or making Light of the invitation, Mathew 22.5. But they made Light of it, and went their ways, one to his Farm, Another to his Merchandise.
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Briefly, That the main and immediate Reason, why sinners are not Reformed by such Divine Methods as are used for that end (their [ cannot ] being in true construction) a [ will not ] appears in this, viz. In that when they sin, they sin freely and voluntarily,
Briefly, That the main and immediate Reason, why Sinners Are not Reformed by such Divine Methods as Are used for that end (their [ cannot ] being in true construction) a [ will not ] appears in this, viz. In that when they sin, they sin freely and voluntarily,
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so freely, as that they are said to choose their way, they way of their abomination, Esay 66.3. To commit Iniquity with greediness, Eph. 4.18. To do evil with both hands earnestly, Mic. 7.3. To drink it like water, Job. 15.16. Yea, like Wine, or to feed upon it, as an hungry Person doth upon Bread; Prov. 4.17. They eat the Bread of wickedness, and drink the Wine of Violence.
so freely, as that they Are said to choose their Way, they Way of their abomination, Isaiah 66.3. To commit Iniquity with greediness, Ephesians 4.18. To do evil with both hands earnestly, Mic. 7.3. To drink it like water, Job. 15.16. Yea, like Wine, or to feed upon it, as an hungry Person does upon Bred; Curae 4.17. They eat the Bred of wickedness, and drink the Wine of Violence.
I was willing of my self, but this and that fell in the way, and put me off — Leave all Excuses, set the Saddle upon the right Horse, lay the blame where it mainly ought to be laid, viz. upon your own wilfulness, the Obstinacy of your wills, confess, saying, with him, in Prov. 5.11.
I was willing of my self, but this and that fell in the Way, and put me off — Leave all Excuses, Set the Saddle upon the right Horse, lay the blame where it mainly ought to be laid, viz. upon your own wilfulness, the Obstinacy of your wills, confess, saying, with him, in Curae 5.11.
why thou wast not Reformed by these things, (i. e.) by the Judgments of God upon thee, is, not because thou couldst not [ as a cannot in the most proper sence is opposed to a will not ] but because thou wouldst not be Reformed;
why thou wast not Reformed by these things, (i. e.) by the Judgments of God upon thee, is, not Because thou Couldst not [ as a cannot in the most proper sense is opposed to a will not ] but Because thou Wouldst not be Reformed;
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or I will choose to express the Truth in hand in the very words of Scripture, saying, The Reason why thou dost continue unreformed, is, because thou refusest to Reform. See Jer. 5.3. Thou hast stricken them, but they have not grieved;
or I will choose to express the Truth in hand in the very words of Scripture, saying, The Reason why thou dost continue unreformed, is, Because thou refusest to Reform. See Jer. 5.3. Thou hast stricken them, but they have not grieved;
and be Informed moreover, that the Reformation of sinners, that is wrought by these things (i. e.) By the punishments of God upon them, may notwithstanding, be a true, sound, and sincere Reformation.
and be Informed moreover, that the Reformation of Sinners, that is wrought by these things (i. e.) By the punishments of God upon them, may notwithstanding, be a true, found, and sincere Reformation.
God complains of his People, that when he slew them, then they sought him, but their heart was not right with him — Psal. 78.34, 35. and that though in a sort they turned to him,
God complains of his People, that when he slew them, then they sought him, but their heart was not right with him — Psalm 78.34, 35. and that though in a sort they turned to him,
And it is not to be doubted, but there be many thousands in in Heaven, not onely of great Men (such as David and Manasses were) but Men and Women of all sorts and Conditions, who,
And it is not to be doubted, but there be many thousands in in Heaven, not only of great Men (such as David and Manasses were) but Men and Women of all sorts and Conditions, who,
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But that the Folly of such may be made known to all men, whereby they may proceed no farther, be it considered, That God onely wise doth urge sinners to Reformation by Arguments of this nature;
But that the Folly of such may be made known to all men, whereby they may proceed no farther, be it considered, That God only wise does urge Sinners to Reformation by Arguments of this nature;
a thing more fit for a Slave, than a Son or Servant of God to suffer himself to be thereby induced? Again, shall we call Divine Motives, carnal Motives? As the Lord said to St. Peter, That which I have cleansed call not thou Common:
a thing more fit for a Slave, than a Son or Servant of God to suffer himself to be thereby induced? Again, shall we call Divine Motives, carnal Motives? As the Lord said to Saint Peter, That which I have cleansed call not thou Common:
So I say, to the deluders and deluded in this matter, Those Motives and Arguments, which because God himself hath suggested, we may well say are Divine, call not you Carnal.
So I say, to the deluders and deluded in this matter, Those Motives and Arguments, which Because God himself hath suggested, we may well say Are Divine, call not you Carnal.
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Again, Is the Love of God and the Love of our selves things impossible, inconsistent? what doth God mean by all his promises and threatnings in Scripture,
Again, Is the Love of God and the Love of our selves things impossible, inconsistent? what does God mean by all his promises and threatenings in Scripture,
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if sinners should not have respect unto themselves, to whom and whose welfare those very promises have a respect? What means those complaints of God in Scripture, against sinners for destroying themselves,
if Sinners should not have respect unto themselves, to whom and whose welfare those very promises have a respect? What means those complaints of God in Scripture, against Sinners for destroying themselves,
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How irrational are the said Complaints, if self-love, and self-seeking in this way, (i. e.) in the way of Reformation were such a thing as too too many Innovators (I do not mean in Ceremonies,
How irrational Are the said Complaints, if Self-love, and self-seeking in this Way, (i. e.) in the Way of Reformation were such a thing as too too many Innovators (I do not mean in Ceremonies,
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And is not the fear of God, even as a consuming fire, one part of goodness? Else why doth St. Paul speak and exhort at that rate as he doth, saying, Heb. 12.28, 29. We receiving a Kingdom that cannot be shaken, let us have Grace:
And is not the Fear of God, even as a consuming fire, one part of Goodness? Else why does Saint Paul speak and exhort At that rate as he does, saying, Hebrew 12.28, 29. We receiving a Kingdom that cannot be shaken, let us have Grace:
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than by seeking to save himself, or by accepting Salvation through Christ when, and as it is offered? Such is the inseparable connexion betwixt the Glory of God and a sinners Salvation, that,
than by seeking to save himself, or by accepting Salvation through christ when, and as it is offered? Such is the inseparable connexion betwixt the Glory of God and a Sinners Salvation, that,
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although it's true, that his Glory doth oft-times come in competition with Mans temporal safety, yet it never doth, nor can come into competition with his everlasting Salvation;
although it's true, that his Glory does ofttimes come in competition with men temporal safety, yet it never does, nor can come into competition with his everlasting Salvation;
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so much are those to be blamed, who have put poor Souls to try the soundness of their Conversion by this mark, viz. the seeking of Gods Glory before their own Salvation,
so much Are those to be blamed, who have put poor Souls to try the soundness of their Conversion by this mark, viz. the seeking of God's Glory before their own Salvation,
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Is there not some cause to say to such a Preacher, as Ahab did to Elijah, but altogether without cause, Art Thou he that troubleth Israel? Is not this to add Affliction to the Afflicted? Is not this to make the heart of the Righteous sad, whom God hath not made sad? Are not such Preachers like Jobs Friends, Miserable Comforters? I will not say of such, that their Doctrine is of a tendency to unman Man, or make him no Man;
Is there not Some cause to say to such a Preacher, as Ahab did to Elijah, but altogether without cause, Art Thou he that Troubles Israel? Is not this to add Affliction to the Afflicted? Is not this to make the heart of the Righteous sad, whom God hath not made sad? are not such Preachers like Jobs Friends, Miserable Comforters? I will not say of such, that their Doctrine is of a tendency to unman Man, or make him no Man;
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Yet this I would not doubt to say (and were it not for enlarging this use over-much, I would endeavour to demonstrate) viz. That it is of tendency to make Man another manner of Creature,
Yet this I would not doubt to say (and were it not for enlarging this use overmuch, I would endeavour to demonstrate) viz. That it is of tendency to make Man Another manner of Creature,
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The Premises considered, let the Ministers of Christ take heed of binding heavy burdens, and laying Yoaks upon the Necks of humbled Souls, which they are not able to bear;
The Premises considered, let the Ministers of christ take heed of binding heavy burdens, and laying Yokes upon the Necks of humbled Souls, which they Are not able to bear;
for did not God use an Argument of this Nature, thereby to restrain Adam, even while he was in Innocency, from the breach of his Commandment, not to Reform him,
for did not God use an Argument of this Nature, thereby to restrain Adam, even while he was in Innocency, from the breach of his Commandment, not to Reform him,
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because they were brought home to God by weeping-Cross, because it was by these things, (i. e.) By Divine Punishments, that their Reformation was wrought, or brought about;
Because they were brought home to God by weeping-Cross, Because it was by these things, (i. e.) By Divine Punishments, that their Reformation was wrought, or brought about;
There is Joy in the Presence of the Angels of God over one sinner that Repenteth, implying, let the means inducing him truly to Repent, be what it will,
There is Joy in the Presence of the Angels of God over one sinner that Repenteth, implying, let the means inducing him truly to repent, be what it will,
though it were by means of fore Affliction (as it was in the Case of the Prodigal, the Parable of whom is Related in the Verses immediately following) Yet there is Joy in the Presence of the Angels of God over one such sinner, one such Prodigal, that Repenteth by such means.
though it were by means of before Affliction (as it was in the Case of the Prodigal, the Parable of whom is Related in the Verses immediately following) Yet there is Joy in the Presence of the Angels of God over one such sinner, one such Prodigal, that Repenteth by such means.
nor let them say, That it is the sence of the Love of God in Christ, inflaming the heart of a poor sinner, which is the Principle of sound and sincere Reformation;
nor let them say, That it is the sense of the Love of God in christ, Inflaming the heart of a poor sinner, which is the Principle of found and sincere Reformation;
for as there was no Occasion hitherto inducing me to speak of either of them (without wandring from my Text, a fault not so easily excusable) so I shall think it sufficient in this place, to speak onely a few words as to that matter, saying, That my Judgment or Opinion is, That no sinner is,
for as there was no Occasion hitherto inducing me to speak of either of them (without wandering from my Text, a fault not so Easily excusable) so I shall think it sufficient in this place, to speak only a few words as to that matter, saying, That my Judgement or Opinion is, That no sinner is,
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but he is, or was induced thereunto by the apprehension and belief of the Love and Mercy of God held forth in the Conditional Promises of Life and Salvation upon Record in the Gospel (I speak of them, who Live under the Gospel) unto all and all manner of sinners;
but he is, or was induced thereunto by the apprehension and belief of the Love and Mercy of God held forth in the Conditional Promises of Life and Salvation upon Record in the Gospel (I speak of them, who Live under the Gospel) unto all and all manner of Sinners;
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upon which apprehension and belief he cannot but be wrought upon unto some measure of Love to God and Jesus Christ (the Seeds of Divine Love being at that time sown in his heart) although this his Love is not, especially at his first Conversion,
upon which apprehension and belief he cannot but be wrought upon unto Some measure of Love to God and jesus christ (the Seeds of Divine Love being At that time sown in his heart) although this his Love is not, especially At his First Conversion,
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and forasmuch as there will be a fit Occasion before 〈 ◊ 〉 have finished this my Text, to speak of the infinite Love of God in his readiness to receive into Grace and Favour even those sinners, that are not otherwise Reformed,
and forasmuch as there will be a fit Occasion before 〈 ◊ 〉 have finished this my Text, to speak of the infinite Love of God in his readiness to receive into Grace and Favour even those Sinners, that Are not otherwise Reformed,
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as by the Love, so also by the Terror of the Lord (as was St. Paul 's manner, a wise Master-builder, 2 Cor. 5.11.) Let sinners suffer themselves by the Terror of the Lord to be perswaded,
as by the Love, so also by the Terror of the Lord (as was Saint Paul is manner, a wise Master-builder, 2 Cor. 5.11.) Let Sinners suffer themselves by the Terror of the Lord to be persuaded,
let not such Converts trouble themselves, nor let any others perplex them with causless doubts concerning the soundness of their Conversion, meerly upon the Account of their having been perswaded by that means, or Arguments of that Nature.
let not such Converts trouble themselves, nor let any Others perplex them with causeless doubts Concerning the soundness of their Conversion, merely upon the Account of their having been persuaded by that means, or Arguments of that Nature.
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1. With Respect to Personal sufferings, exhorting sinners to examine themselves, whether, and how they have been bettered by the Afflictions wherewith God hath visited their Persons,
1. With Respect to Personal sufferings, exhorting Sinners to examine themselves, whither, and how they have been bettered by the Afflictions wherewith God hath visited their Persons,
and their Families, how several ways the just God hath plagued them by sore Sicknesses, sad disasters, undoing losses, Disobedient Children, and many other ways;
and their Families, how several ways the just God hath plagued them by soar Sicknesses, sad disasters, undoing losses, Disobedient Children, and many other ways;
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and how they have been any whit bettered by such things, whether they can in any good sort say, with David, Before I was so and so Afflicted, I went astray,
and how they have been any whit bettered by such things, whither they can in any good sort say, with David, Before I was so and so Afflicted, I went astray,
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and is still stretched forth against us? What Reformation hath Plague and Pestilence, Fire and Sword, a Succession of Wars by Sea and Land, with our selves and Forreign Enemies wrought upon us:
and is still stretched forth against us? What Reformation hath Plague and Pestilence, Fire and Sword, a Succession of Wars by Sea and Land, with our selves and Foreign Enemies wrought upon us:
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Are we a Nation, that doth Righteousness indeed, and seek the Ordinances of God, to speak in the Language of the Prophet? Esay 58.2. Are we a Nation, that do Obey the Voyce of the Lord, and that have received Correction, to speak in the Language of the Prophet Jeremy? Ch. 7.28. Reformation is the thing that hath been much and long talked of, Year after Year, in our Church and Nation;
are we a nation, that does Righteousness indeed, and seek the Ordinances of God, to speak in the Language of the Prophet? Isaiah 58.2. are we a nation, that do Obey the Voice of the Lord, and that have received Correction, to speak in the Language of the Prophet Jeremiah? Christ 7.28. Reformation is the thing that hath been much and long talked of, Year After Year, in our Church and nation;
as other Protestant Churches, a Reformed Church, and verily ever since I was more fully acquainted with the History and Body of Socinianism ( Socinus and his followers being of all others the great pretenders to Reformation, being extremely dis-satisfied both with that of the Protestant Churches, stiled Lutheran and Calvenists also) I have dreaded one extreme or other,
as other Protestant Churches, a Reformed Church, and verily ever since I was more Fully acquainted with the History and Body of Socinianism (Socinus and his followers being of all Others the great pretenders to Reformation, being extremely dissatisfied both with that of the Protestant Churches, styled Lutheran and Calvinists also) I have dreaded one extreme or other,
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Are our Lives Reformed according to our Doctrine? What Agreement is there betwixt the Lives of us Protestants and our Protestant Doctrine? Do we not by the former con•ute the latter? I mean,
are our Lives Reformed according to our Doctrine? What Agreement is there betwixt the Lives of us Protestants and our Protestant Doctrine? Do we not by the former con•ute the latter? I mean,
since we have been punished seven times more? Since the Lord hath so severely smitten us, have we not Revolted more and more? To speak in the Language of the Prophet, Esay 1.5.
since we have been punished seven times more? Since the Lord hath so severely smitten us, have we not Revolted more and more? To speak in the Language of the Prophet, Isaiah 1.5.
and to us, as of Gods Israel of Old, Jer. 2.23. Thou art a swift Dromedary traversing her ways? How do we traverse our way from one extreme to another;
and to us, as of God's Israel of Old, Jer. 2.23. Thou art a swift Dromedary traversing her ways? How do we traverse our Way from one extreme to Another;
and defections to Popery) what by the increase of Prophaneness of all sorts in all sorts, instead of being Reformed by these things (the Judgments upon us) O how transformed to the worst, O how deformed are we!
and defections to Popery) what by the increase of Profaneness of all sorts in all sorts, instead of being Reformed by these things (the Judgments upon us) Oh how transformed to the worst, Oh how deformed Are we!
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Yea, without search the thing Discovers it self in the Lives of all sorts of Clergy (which it may well become a Minister of God, in the first place, sadly to mind and mention) Laity, high and low, in City and Countrey, Gentry and Commonalty.
Yea, without search the thing Discovers it self in the Lives of all sorts of Clergy (which it may well become a Minister of God, in the First place, sadly to mind and mention) Laity, high and low, in city and Country, Gentry and Commonalty.
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I have not found it upon secret search, but upon all these.) In like sort may it be said, concerning the sins of our Nation, They may be found without secret search, in our skirts are they found;
I have not found it upon secret search, but upon all these.) In like sort may it be said, Concerning the Sins of our nation, They may be found without secret search, in our skirts Are they found;
O how many do declare their sin, as Sodom, and hide it not! Esay 3.9. 2. What Family-Reformation is there? How few Jacobs are there, who have endeavoured to cleanse their Houses of that wickedness, that from Father to Son hath still kept the Possession!
Oh how many do declare their since, as Sodom, and hide it not! Isaiah 3.9. 2. What Family reformation is there? How few Jacobs Are there, who have endeavoured to cleanse their Houses of that wickedness, that from Father to Son hath still kept the Possession!
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Time was, when it might have been said of such and such Families, There had wont to be daily Praying in this House, Reading the Scriptures, Repeating Sermons, Singing Psalms, Catechising Children and Servants — But what's become now of all this? Some are become Sectaries, some Prophane, some meer Worldlings, some Papists, some Atheists — Briefly,
Time was, when it might have been said of such and such Families, There had wont to be daily Praying in this House, Reading the Scriptures, Repeating Sermons, Singing Psalms, Catechising Children and Servants — But what's become now of all this? some Are become Sectaries, Some Profane, Some mere Worldlings, Some Papists, Some Atheists — Briefly,
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or how few are there, who do consider themselves? Well may I say, with that Heathen Poet, Ʋt nemo in sese tentat descendere, nemo? Or rather I will say, with the Prophet, Jer. 8.6. There is none that Repenteth him of his sin, saying, What have I done? Many complain of the doings of others;
or how few Are there, who do Consider themselves? Well may I say, with that Heathen Poet, Ʋt nemo in seize Tentat descendere, nemo? Or rather I will say, with the Prophet, Jer. 8.6. There is none that Repenteth him of his since, saying, What have I done? Many complain of the doings of Others;
and to pride themselves in it, as did the Pharisee, saying, God, I thank thee, I am not as other Men are — Yea, they are apt to speak of the good they have not done, as Saul did.
and to pride themselves in it, as did the Pharisee, saying, God, I thank thee, I am not as other Men Are — Yea, they Are apt to speak of the good they have not done, as Saul did.
But few do consider, saying to themselves, What, what have I done? What good have I left undone? Let us be Exhorted then in the midst of those declamations, which may every where be heard against the sinfulness of the Times, to say to our selves,
But few do Consider, saying to themselves, What, what have I done? What good have I left undone? Let us be Exhorted then in the midst of those declamations, which may every where be herd against the sinfulness of the Times, to say to our selves,
even with Me, against the Lord our God? Or, as Nathan said to David (Tu es homo;) So let every one say to himself, Am not I the Person, who am not Reformed by These Things?
even with Me, against the Lord our God? Or, as Nathan said to David (Tu es homo;) So let every one say to himself, Am not I the Person, who am not Reformed by These Things?
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SECT. XXV. 2. MY Second Exhortation shall be with Respect to the Future. As the Servants of Nabal said to their Mistress (1 Sam. 25.17. Now therefore know and consider, what thou wilt do;
SECT. XXV. 2. MY Second Exhortation shall be with Respect to the Future. As the Servants of Nabal said to their Mistress (1 Sam. 25.17. Now Therefore know and Consider, what thou wilt do;
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A little consideration will suffice to know what we should do in this Case, even the consideration of this one Text in hand, (If ye will not be Reformed by these things.) Reformation is the work to be done by us,
A little consideration will suffice to know what we should do in this Case, even the consideration of this one Text in hand, (If you will not be Reformed by these things.) Reformation is the work to be done by us,
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and instead of walking contrary to God, betake your selves to a contrary walk; study to walk with God, walk before God, worthy of God, unto all wellpleasing. In a word;
and instead of walking contrary to God, betake your selves to a contrary walk; study to walk with God, walk before God, worthy of God, unto all Well-pleasing. In a word;
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We should have walked with God in Prosperity, we should have he•rkned to his still small Voyce, Instructing us by the Mouth of his Ministers, they wooing and entreating us as Ambassadors in Christs stead, saying, We beseech you, be ye Reconciled to God.
We should have walked with God in Prosperity, we should have he•rkned to his still small Voice, Instructing us by the Mouth of his Ministers, they wooing and entreating us as ambassadors in Christ stead, saying, We beseech you, be you Reconciled to God.
Is this thy Voyce, my Son David? Is this thy Voyce, my sweet Saviour? Is it the Saviour indeed that doth beseech the sinner to be Reconciled? what less should a sinner do at the hearing of this,
Is this thy Voice, my Son David? Is this thy Voice, my sweet Saviour? Is it the Saviour indeed that does beseech the sinner to be Reconciled? what less should a sinner do At the hearing of this,
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when Jerusalem was Inhabited, and in Prosperity, and the Cities thereof round about her? Mark those words [ In Prosperity ] In allusion to those words of the Prophet, may it not be fitly said to us, should we have heard the words of the Lord, by the Mouth of his Ministers,
when Jerusalem was Inhabited, and in Prosperity, and the Cities thereof round about her? Mark those words [ In Prosperity ] In allusion to those words of the Prophet, may it not be fitly said to us, should we have herd the words of the Lord, by the Mouth of his Ministers,
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while our Houses were standing, our Trading was quick, our Arms and Armies were more dreaded, our Jerusalem flourished, our Church un-divided, our Nation at Unity within it self,
while our Houses were standing, our Trading was quick, our Arms and Armies were more dreaded, our Jerusalem flourished, our Church undivided, our nation At Unity within it self,
I have at large in the handling of the first point of Doctrine, spoken of this Matter, viz. Of the timely heeding of Gods warnings by his Threatnings before they be Executed,
I have At large in the handling of the First point of Doctrine, spoken of this Matter, viz. Of the timely heeding of God's Warnings by his Threatenings before they be Executed,
This God expects, saying, Zeph. 3. 6, 7. I have cut off the Nations, their Towns are Desolate, I have made their streets waste, that none passeth by — I said,
This God expects, saying, Zephaniah 3. 6, 7. I have Cut off the nations, their Towns Are Desolate, I have made their streets waste, that none passes by — I said,
Thence it is said of Corah, Dathan, and Abiram, that by the notorious way of their perishing, They became a sign, Numb. 26.10. (i. e.) a Monument, a Spectacle, or an Example of Divine Vengeance to warn others.
Thence it is said of Corah, Dathan, and Abiram, that by the notorious Way of their perishing, They became a Signen, Numb. 26.10. (i. e.) a Monument, a Spectacle, or an Exampl of Divine Vengeance to warn Others.
2. Secondly, and more especially let us know and consider what we have to do for the future, viz. If we have not been Reformed by other things (by Advice and Counsel, by Threatnings, by the sight of Divine Vengeance Executed upon others, by lesser Judgments inflicted upon our selves heretofore) at least, at last, let me say, Let us be Reformed by these Things, (i. e.) the seven times more, that hath been added to our former Sufferings.
2. Secondly, and more especially let us know and Consider what we have to do for the future, viz. If we have not been Reformed by other things (by advice and Counsel, by Threatenings, by the sighed of Divine Vengeance Executed upon Others, by lesser Judgments inflicted upon our selves heretofore) At least, At last, let me say, Let us be Reformed by these Things, (i. e.) the seven times more, that hath been added to our former Sufferings.
These signs were Plagues, or so many several strokes of Divine Vengeance: And Gods Rods have a Voyce ( Mic. 6.9. Hear the Rod. ) Now, forasmuch as we have not hearkned to the voyce of one Judgment, of former, of lesser Judgments, let us not harden our hearts more than the Egyptians, but let us hearken to the voyce of latter signs, of our farther, present punishments.
These Signs were Plagues, or so many several Strokes of Divine Vengeance: And God's Rods have a Voice (Mic. 6.9. Hear the Rod.) Now, forasmuch as we have not hearkened to the voice of one Judgement, of former, of lesser Judgments, let us not harden our hearts more than the egyptians, but let us harken to the voice of latter Signs, of our farther, present punishments.
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it is not meer Vows and Promises of Reformation, that will please God (he will not be put off in that sort, with such Pageantry and mo•kers) or that will secure us from seven times more for our sins.
it is not mere Vows and Promises of Reformation, that will please God (he will not be put off in that sort, with such Pageantry and mo•kers) or that will secure us from seven times more for our Sins.
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Esay 1.11, 12, 13, 14, 15. and 58.5, 6. How little God doth regard all that come short of washing and cleansing ( Esay 1.16.) short of a Reformation,
Isaiah 1.11, 12, 13, 14, 15. and 58.5, 6. How little God does regard all that come short of washing and cleansing (Isaiah 1.16.) short of a Reformation,
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I shall then conclude this Exhortation with the words of God by the Prophet Jeremy, Chap. 6.8. Be thou Instructed, O Jerusalem, lest my Soul depart from thee;
I shall then conclude this Exhortation with the words of God by the Prophet Jeremiah, Chap. 6.8. Be thou Instructed, Oh Jerusalem, lest my Soul depart from thee;
and the rather with these words, because the word in my Text, which is Translated [ Reformed ] doth sig•ifie [ Instructed ] in Conformity to both which rendrings of the word, let me say,
and the rather with these words, Because the word in my Text, which is Translated [ Reformed ] does sig•ifie [ Instructed ] in Conformity to both which renderings of the word, let me say,
For the first, be it known, that our Reformation should be a well Conditioned Reformation, having all its proper and fit Ingredients and Adjuncts. e. g.
For the First, be it known, that our Reformation should be a well Conditioned Reformation, having all its proper and fit Ingredients and Adjuncts. e. g.
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1. It must be a Real and Substantial Reformation, not Counterfe•t and Hypocritical, such as God Complains of, saying, Jer. 3.10. Yet her Treacherous Sister Judah hath not turned unto me with her whole heart, but feignedly.
1. It must be a Real and Substantial Reformation, not Counterfe•t and Hypocritical, such as God Complains of, saying, Jer. 3.10. Yet her Treacherous Sister Judah hath not turned unto me with her Whole heart, but feignedly.
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1. Our Reformation should be not barely a promised Reformation, a Reformation in word and Tongue (to speak in the Language of St. John, 1.3.18.) but in Deed, and in Truth.
1. Our Reformation should be not barely a promised Reformation, a Reformation in word and Tongue (to speak in the Language of Saint John, 1.3.18.) but in Deed, and in Truth.
and this is it, which God desireth, saith the Psalmist, in that his Penitential Psalm, Psal. 51.6. The Pharisees had an out-side Reformation, Luke 11.39.
and this is it, which God Desires, Says the Psalmist, in that his Penitential Psalm, Psalm 51.6. The Pharisees had an outside Reformation, Lycia 11.39.
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But woe, notwithstanding, and woe again, says our Saviour, to such Hypocritical Reformers, Mat. 23.25. Be then exhorted in the words of St. James, Chap. 9.8. Cleanse your Hands, ye Sinners, and Purifie your Hearts, ye double-minded. Observe, hands and heart;
But woe, notwithstanding, and woe again, Says our Saviour, to such Hypocritical Reformers, Mathew 23.25. Be then exhorted in the words of Saint James, Chap. 9.8. Cleanse your Hands, you Sinners, and Purify your Hearts, you double-minded. Observe, hands and heart;
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I cannot say to you in this Case, as our Saviour said to St. Peter, in another John 13.9. He that is washed, needeth not, save to wash his feet (his Hands, his out-side) but is clean every whit;
I cannot say to you in this Case, as our Saviour said to Saint Peter, in Another John 13.9. He that is washed, needs not, save to wash his feet (his Hands, his outside) but is clean every whit;
I shall then Exhort you in the same words as St. Paul doth Exhort Christian Servants, Col. 3.23. Whatsoever you do, do it heartily, as to the Lord, and not unto Men.
I shall then Exhort you in the same words as Saint Paul does Exhort Christian Servants, Col. 3.23. Whatsoever you do, do it heartily, as to the Lord, and not unto Men.
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Let all things, says the Apostle, (1 Cor. 14. lat.) be done decently, and NONLATINALPHABET in Order. Thus should this work of Reformation be enterprized and carried on.
Let all things, Says the Apostle, (1 Cor. 14. lat.) be done decently, and in Order. Thus should this work of Reformation be enterprised and carried on.
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Let self-Reformation be the first thing thought of, and endeavoured by us all. As Charity, so Piety should begin at home. A needful intimation this is;
Let self-Reformation be the First thing Thought of, and endeavoured by us all. As Charity, so Piety should begin At home. A needful intimation this is;
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they would have the Laws reformed (this Law, & that Law, and t'other Law, Ecclesiastical Law, Common Law, Civil Law-reformed) but in the mean while they are less sollicitous for the reformation of Lawless Lives and manner of mis-living.
they would have the Laws reformed (this Law, & that Law, and tother Law, Ecclesiastical Law, Common Law, Civil Law-reformed) but in the mean while they Are less solicitous for the Reformation of Lawless Lives and manner of misliving.
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When I thus speak of Laws and Lives I would not be so mis-understood, as if so be we had no standing Law (for what Church or State is without some such?) that is truly a Gravamen; we have heard of the Centum Gravamina in Germany, at the beginning of the Reformation, Presented (as I Remember) in some of their Diets, to the Emperour Charles the Fifth, in Order to a redress.
When I thus speak of Laws and Lives I would not be so misunderstood, as if so be we had no standing Law (for what Church or State is without Some such?) that is truly a Gravamen; we have herd of the Centum Gravamina in Germany, At the beginning of the Reformation, Presented (as I remember) in Some of their Diets, to the Emperor Charles the Fifth, in Order to a redress.
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I beseech the Lord to make our King and Parliament wise as the Angels of God, to Judge rightly, what Laws of any kind are to be numbred among the Gravamina complained of;
I beseech the Lord to make our King and Parliament wise as the Angels of God, to Judge rightly, what Laws of any kind Are to be numbered among the Gravamina complained of;
we would have all things reformed, both in Church and State, but as to what is amiss in our own Breasts and Bosoms, in our own Lives and Conversations, we mind or care for no such thing.
we would have all things reformed, both in Church and State, but as to what is amiss in our own Breasts and Bosoms, in our own Lives and Conversations, we mind or care for no such thing.
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But the reason of my quoting that Scripture, is to take Occasion from thence to Acquaint you, that self-reformation is NONLATINALPHABET, every ones own business, the pr•per work of every one,
But the reason of my quoting that Scripture, is to take Occasion from thence to Acquaint you, that self-reformation is, every ones own business, the pr•per work of every one,
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For except the Lord help, how can we help, may we say in this case, even as did the King of Israel in another, 2 Kings 6.27. Thence that Petition of Ephraim to God, Jer. 31.18. Turn thou me, and I shall be turned.
For except the Lord help, how can we help, may we say in this case, even as did the King of Israel in Another, 2 Kings 6.27. Thence that Petition of Ephraim to God, Jer. 31.18. Turn thou me, and I shall be turned.
2. To perswade you to this work of Self-reforming, in the first place, consider, that till we have Reformed our selves, we are less likely to Reform others, though we should endeavour it.
2. To persuade you to this work of Self-reforming, in the First place, Consider, that till we have Reformed our selves, we Are less likely to Reform Others, though we should endeavour it.
for how doth he expose himself by so doing unto that Reproach, Rom. 2.21. Thou that Teachest another, Teachest thou not thy self? Thou, Thou, Thou, Thou — And Medice cura teipsum. That which is comely and gracious work in another, is shameful and unbeseeming work in the Person I am speaking of;
for how does he expose himself by so doing unto that Reproach, Rom. 2.21. Thou that Teachest Another, Teachest thou not thy self? Thou, Thou, Thou, Thou — And Medice Cure teipsum. That which is comely and gracious work in Another, is shameful and unbeseeming work in the Person I am speaking of;
And oh what an happy thing is it to be Quiet? Oh for a Quiet World! Oh for Quiet Times! Da pacem Domine, da pacem. O thou Divine Blessing, Quietness! Thou Heaven upon Earth!
And o what an happy thing is it to be Quiet? O for a Quiet World! O for Quiet Times! Dam pacem Domine, da pacem. Oh thou Divine Blessing, Quietness! Thou Heaven upon Earth!
Let it be said of Peace, as it once was said concerning his Name, who was the Prince of Peace, Thou art Mel in Ore, Melos in aure, & Jubilum in corde.
Let it be said of Peace, as it once was said Concerning his Name, who was the Prince of Peace, Thou art Mell in Over, Melos in Aure, & Jubilum in cord.
for he who hath Reformed himself, will not need much stirring up to endeavour in his Place and Calling a Reformation of others, he having that in his own Breast and Bosom, which will incite him,
for he who hath Reformed himself, will not need much stirring up to endeavour in his Place and Calling a Reformation of Others, he having that in his own Breast and Bosom, which will incite him,
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I shall then (though not in many words) exhort all Parents and Ministers, saying, in allusion to those words of St. Paul, in his Fare-well Sermon to the Elders of Ephesius, Acts 20.28. Take heed to your selves, and to all that Flock, or Family, over which the Holy Ghost hath made you Overseers.
I shall then (though not in many words) exhort all Parents and Ministers, saying, in allusion to those words of Saint Paul, in his Farewell Sermon to the Elders of Ephesius, Acts 20.28. Take heed to your selves, and to all that Flock, or Family, over which the Holy Ghost hath made you Overseers.
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Imitate Abraham the Father of the Faithful, who for this obtained a good Report from God, who Testified of him, saying, Gen. 18.19. I know him, that he will Command his Children, and his Houshold after him, and they shall keep the way of the Lord;
Imitate Abraham the Father of the Faithful, who for this obtained a good Report from God, who Testified of him, saying, Gen. 18.19. I know him, that he will Command his Children, and his Household After him, and they shall keep the Way of the Lord;
— We all profess our selves to be Abraham 's Children, but, as our Saviour said to the Jews, Mat. 3.9. so say I to you, Think not to say within your selves, that you have Abraham to your Father, (i. e.) think not to say it, except you can prove it.
— We all profess our selves to be Abraham is Children, but, as our Saviour said to the jews, Mathew 3.9. so say I to you, Think not to say within your selves, that you have Abraham to your Father, (i. e.) think not to say it, except you can prove it.
And how may it be proved? Answ. By this onely, viz. by doing the works of Abraham, so says our Saviour, John 18.39. If you were Abraham's Children, you would do the works of Abraham.
And how may it be proved? Answer By this only, viz. by doing the works of Abraham, so Says our Saviour, John 18.39. If you were Abraham's Children, you would do the works of Abraham.
Be then Exhorted to prove what you say, to approve your selves to be Abraham 's Children by doing the works, This work of Abraham, even by Commanding your Children,
Be then Exhorted to prove what you say, to approve your selves to be Abraham is Children by doing the works, This work of Abraham, even by Commanding your Children,
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of which latter many are Recorded in 1 Cor. 10. The recitation, or Story whereof the Apostle concludes, saying, v. 11. Now all these things happened unto them NONLATINALPHABET, for Types, or Ensamples,
of which latter many Are Recorded in 1 Cor. 10. The recitation, or Story whereof the Apostle concludes, saying, v. 11. Now all these things happened unto them, for Types, or Ensamples,
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For an Ensample of this latter sort, is the story of Eli Recorded in Scripture: Let me therefore say again, Remember Eli, and Remember both his sin, and his Punishment.
For an Ensample of this latter sort, is the story of Eli Recorded in Scripture: Let me Therefore say again, remember Eli, and remember both his since, and his Punishment.
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) Yea, remember his sin, not onely what it was in specie, or for kind, but remember also what it was in pondere, or constructively, God himself being the Interpreter;
) Yea, Remember his since, not only what it was in specie, or for kind, but Remember also what it was in ponder, or constructively, God himself being the Interpreter;
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and more particularly, v. 31. And as Executed, 1 Sam. 4. last; which Scriptures being written for the Learning of all Parents, what care they should take for the Reforming of their Children, should be read at leisure, and accordingly made use of.
and more particularly, v. 31. And as Executed, 1 Sam. 4. last; which Scriptures being written for the Learning of all Parents, what care they should take for the Reforming of their Children, should be read At leisure, and accordingly made use of.
I shall conclude this Exhortation to every Housholder, in the words of Zophar to Job, Chap. 11.14. If Iniquity be in thy Hand, put it far away, and let not wickedness dwell in thy Tabernacles.
I shall conclude this Exhortation to every Householder, in the words of Zophar to Job, Chap. 11.14. If Iniquity be in thy Hand, put it Far away, and let not wickedness dwell in thy Tabernacles.
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for thereupon all would be mended, according to the Common saying, If every one would sweep before their own Door, the whole Street and Town would be clean.
for thereupon all would be mended, according to the Common saying, If every one would sweep before their own Door, the Whole Street and Town would be clean.
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1. Some are in a Capacity to do much more than others can, viz. Publique Persons, such as are in Publique place, briefly (to speak in the Language of the Apostle, 1 Tim. 2.2.) Kings and all that are NONLATINALPHABET in Authority, the NONLATINALPHABET (of whom St. Peter speaks, 1 Pet. 2.14.) Such as are sent, or Commissioned by Kings.
1. some Are in a Capacity to do much more than Others can, viz. Public Persons, such as Are in Public place, briefly (to speak in the Language of the Apostle, 1 Tim. 2.2.) Kings and all that Are in authority, the (of whom Saint Peter speaks, 1 Pet. 2.14.) Such as Are sent, or Commissioned by Kings.
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whether Supreme or Subordinate, do themselves keep the Law, and do give a good Example in their own Persons, e. g. That they are no Swearers, Drunkards, Whore-mongers, Extortioners, Neglecters,
whither Supreme or Subordinate, do themselves keep the Law, and do give a good Exampl in their own Persons, e. g. That they Are no Swearers, Drunkards, Whoremongers, Extortioners, Neglecters,
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For it is not enough for Governours to give a good Example in their own Persons, by keeping the Law so far as belongs to them in their Private Capacity,
For it is not enough for Governors to give a good Exampl in their own Persons, by keeping the Law so Far as belongs to them in their Private Capacity,
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And if Governours of all sorts, Civil and Ecclesiastical, from the highest to the lowest, would do as aforesaid, (i. e.) would be Patterns of Vertue and Piety in their own Persons,
And if Governors of all sorts, Civil and Ecclesiastical, from the highest to the lowest, would do as aforesaid, (i. e.) would be Patterns of Virtue and Piety in their own Persons,
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To him, who would shew himself a Sollicitour for such a Reformation, I would say, with him, in the Comedy, Actum est, illicet, you may spare your pains, there is no hope; Past Cure, past Care.
To him, who would show himself a Solicitor for such a Reformation, I would say, with him, in the Comedy, Acts est, illicet, you may spare your pains, there is no hope; Passed Cure, past Care.
Let me then, in the Name of the most high God (who is Rex Regum, & Dominus Dominantium ) Exhort and beseech all sorts of Governours to do their Office.
Let me then, in the Name of the most high God (who is Rex Regum, & Dominus Dominant) Exhort and beseech all sorts of Governors to do their Office.
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I will therefore Conclude my Exhortation briefly, in allusion to those words of the Apostle, Rom. 12.6, 7, 8. where as he exhorts respectively to the Diversity of Gifts,
I will Therefore Conclude my Exhortation briefly, in allusion to those words of the Apostle, Rom. 12.6, 7, 8. where as he exhorts respectively to the Diversity of Gifts,
Let Ministers wait on their Ministry ( say to Archippus, Take heed to the Ministry, which thou hast received of the Lord, that thou fulfill it, Col. 4.17) Let all Magistrates within their several Corporations and Jurisdictions, do the Office or work of their Magistracy, that at last we may all give up our Accounts to God with Joy, and not with Grief.
Let Ministers wait on their Ministry (say to Archippus, Take heed to the Ministry, which thou hast received of the Lord, that thou fulfil it, Col. 4.17) Let all Magistrates within their several Corporations and Jurisdictions, do the Office or work of their Magistracy, that At last we may all give up our Accounts to God with Joy, and not with Grief.
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And to these I have no more to commend (beside the Directions already given) than Preces & Lacrymae, the Ancient Arms and Armour of the Church, Prayers and Tears;
And to these I have no more to commend (beside the Directions already given) than Preces & Lacrymae, the Ancient Arms and Armour of the Church, Prayers and Tears;
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and respectively to these I shall say to every Man and Woman in their several places and Callings as the distressed Father said to our Saviour, in behalf of his poor Child ( Mark 9.22. If thou canst do any thing, have Compassion on us, and help us.
and respectively to these I shall say to every Man and Woman in their several places and Callings as the distressed Father said to our Saviour, in behalf of his poor Child (Mark 9.22. If thou Canst do any thing, have Compassion on us, and help us.
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& to this purpose, I will put you in remembrance of the words of the Apostle (1 Tim. 2.1, 2, 3.) and with which I shall both beseech and exhort you, saying, I exhort, that first of all, Supplications, Prayers, Intercessions,
& to this purpose, I will put you in remembrance of the words of the Apostle (1 Tim. 2.1, 2, 3.) and with which I shall both beseech and exhort you, saying, I exhort, that First of all, Supplications, Prayers, Intercessions,
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for even this, when our Passion boyls, and in a fretting Humour are sinners apt to do, looking upward to Curse their King and their God, Esay 8.21. Let us weeping then, not Curse but bless;
for even this, when our Passion boils, and in a fretting Humour Are Sinners apt to do, looking upward to Curse their King and their God, Isaiah 8.21. Let us weeping then, not Curse but bless;
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knowing (as St. Peter says, 1 Pet. 3.9.) That hereunto we were Called, that we may Inherit a Blessing, that Blessing of Blessings, that Blessed Reformation as to the publique;
knowing (as Saint Peter Says, 1 Pet. 3.9.) That hereunto we were Called, that we may Inherit a Blessing, that Blessing of Blessings, that Blessed Reformation as to the public;
to the promoting whereof, I have here more at large exhorted all Persons of all sorts in their places and Callings, to contribute their Christian Endeavours.
to the promoting whereof, I have Here more At large exhorted all Persons of all sorts in their places and Callings, to contribute their Christian Endeavours.
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From these words is Observable, not onely that as to the Qualification of our Obedience to God it ought to be impartial and Universal (to all Gods Commandments) but it is further Observable, That to do some Commandments of God,
From these words is Observable, not only that as to the Qualification of our obedience to God it ought to be impartial and Universal (to all God's commandments) but it is further Observable, That to do Some commandments of God,
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as is his Expression, v. 6. the thing for which God Commends him, saying, Acts 13.22. I have found David after my own heart, that shall fulfill NONLATINALPHABET, All my Evils. Thus to do is to do after Gods own heart.
as is his Expression, v. 6. the thing for which God Commends him, saying, Acts 13.22. I have found David After my own heart, that shall fulfil, All my Evils. Thus to do is to do After God's own heart.
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1. Your Diana - sins, your Isaac 's, your Dalilahs, your Agag 's, (i. e.) Your most beloved sins, your Kingly Corruptions, those to which you have been most enslaved, such as by the pleasures and profit whereof you have been hitherto most besotted,
1. Your Diana - Sins, your Isaac is, your Delilahs, your Agag is, (i. e.) Your most Beloved Sins, your Kingly Corruptions, those to which you have been most enslaved, such as by the pleasures and profit whereof you have been hitherto most besotted,
Some sins are called great Provocations [ Nehem. 9.18.26. They wrought great Provocations, ] Bitter Provocations, ( Hos. 12.14. Ephraim Provoked the Lord to Anger most bitterly.
some Sins Are called great Provocations [ Nehemiah 9.18.26. They wrought great Provocations, ] Bitter Provocations, (Hos. 12.14. Ephraim Provoked the Lord to Anger most bitterly.
) Wonderful and horrible sins ( Jer. 5. lat. A Wonderful and horrible thing is committed in the Land. ) Grievous sins ( Lam. 1.8. Jerusalem hath grievously sinned. ) And whose cry is like the cry of the sins of Sodom and Gomorrah, of which the Lord himself (being disquieted therewith) says, Gen. 18.20. That it was great and very grievous.
) Wondered and horrible Sins (Jer. 5. lat. A Wondered and horrible thing is committed in the Land.) Grievous Sins (Lam. 1.8. Jerusalem hath grievously sinned.) And whose cry is like the cry of the Sins of Sodom and Gomorrah, of which the Lord himself (being disquieted therewith) Says, Gen. 18.20. That it was great and very grievous.
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In like sort do I Admonish you, saying, When ye Reform, be not as the Hypocrites, do not as the Hypocritical Pharisees did, (i. e.) Do not strain at Gnats,
In like sort do I Admonish you, saying, When you Reform, be not as the Hypocrites, do not as the Hypocritical Pharisees did, (i. e.) Do not strain At Gnats,
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and swallow Camels, (i. e.) Do not pretend Conscience of avoyding lesser sins (about Vestures, Gestures, Ceremonies) in the mean time making no bones, no scruple of great sins, living in the neglect of the great things of Gods Law, Judgment, Righteousness,
and swallow Camels, (i. e.) Do not pretend Conscience of avoiding lesser Sins (about Vestures, Gestures, Ceremonies) in the mean time making no bones, no scruple of great Sins, living in the neglect of the great things of God's Law, Judgement, Righteousness,
4. Let there be a special Reformation of those sins, whereby more especially and visibly God hath been provoked to punish us seven times (i. e.) much more than formerly.
4. Let there be a special Reformation of those Sins, whereby more especially and visibly God hath been provoked to Punish us seven times (i. e.) much more than formerly.
if I may so say, in allusion to those words of the Prophet Jeremy (Chap. 17.1. The sin of Judah is written with a Pen of Iron, and with the Point of a Diamond, it is graven vpon the Horns of your Altars.
if I may so say, in allusion to those words of the Prophet Jeremiah (Chap. 17.1. The since of Judah is written with a Pen of Iron, and with the Point of a Diamond, it is graved upon the Horns of your Altars.
) In which sence there be those, who would have that Expression of the Apostle to be understood, he saying (1 Tim. 5.24. Some mens sins are open before-hand, going before to Judgment.
) In which sense there be those, who would have that Expression of the Apostle to be understood, he saying (1 Tim. 5.24. some men's Sins Are open beforehand, going before to Judgement.
Our Consciences, though at other times asleep, yet being awakened with the Vengeance of God, will at such a time be upon our backs, rating us in such sort,
Our Consciences, though At other times asleep, yet being awakened with the Vengeance of God, will At such a time be upon our backs, rating us in such sort,
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and People) to Reform such sins, as afore-said, which because it is of Observation so frequent and obvious, I will therefore forbear to quote particular places in their Sermons.
and People) to Reform such Sins, as aforesaid, which Because it is of Observation so frequent and obvious, I will Therefore forbear to quote particular places in their Sermons.
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5. Reform especially in your selves the sins of the Times, (i. e.) such sins as the generality of Men and Women in the places where you live are guilty of.
5. Reform especially in your selves the Sins of the Times, (i. e.) such Sins as the generality of Men and Women in the places where you live Are guilty of.
If a sin be in Fashion, who makes account the Fashion to be a sin? Whatever is the garb of the Times, we are apt to think it warrantable upon that very account, however unaccountable it be otherwise to Scripture, Reason, and Common sence.
If a since be in Fashion, who makes account the Fashion to be a since? Whatever is the garb of the Times, we Are apt to think it warrantable upon that very account, however unaccountable it be otherwise to Scripture, Reason, and Common sense.
yet how apt are we to follow the World therein? And after all, like the Adulteress in Prov. 30.20. To wipe our mouths, and say, we have done no wickedness.
yet how apt Are we to follow the World therein? And After all, like the Adulteress in Curae 30.20. To wipe our mouths, and say, we have done no wickedness.
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and of Israel and Judah by the Sword, for which, see Gen. 6.12, 13. and 19.9. and 18.33. Jer. 6.13. and 7.9. Dan. 9.11. O then let there be a special Reformation of National sins: Phil. 2.15. Walk blameless and harmless as the Children of God without rebuke in the midst of a crooked and perverse Nation — H•lding forth the Word of Life.
and of Israel and Judah by the Sword, for which, see Gen. 6.12, 13. and 19.9. and 18.33. Jer. 6.13. and 7.9. Dan. 9.11. O then let there be a special Reformation of National Sins: Philip 2.15. Walk blameless and harmless as the Children of God without rebuke in the midst of a crooked and perverse nation — H•lding forth the Word of Life.
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If the wicked multitude shall sollicite us to any evil, saying, with those Enticers ( Prov. 1.11.) Come with us: Let us remember the inhibition, Exod. 23.3. Thou shalt not follow a multitude to do evil.
If the wicked multitude shall solicit us to any evil, saying, with those Enticers (Curae 1.11.) Come with us: Let us Remember the inhibition, Exod 23.3. Thou shalt not follow a multitude to do evil.
for he that would swim against the stream, and Reform that special thing in himself, which is generally unreformed in others among whom he Lives, had need be like Joshua, a Resolved Man;
for he that would swim against the stream, and Reform that special thing in himself, which is generally unreformed in Others among whom he Lives, had need be like joshua, a Resolved Man;
or (to speak in the Language wherewith Moses doth seek to inspirit and animate Joshua, as his design'd Successor, Chap. 1.7.) He had need be a very strong and Couragious Man;
or (to speak in the Language wherewith Moses does seek to inspirit and animate joshua, as his designed Successor, Chap. 1.7.) He had need be a very strong and Courageous Man;
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whereupon let me exhort you, in the words of the Apostle, 1 Cor. 16.13. Quit you like Men, be strong, even in the Lord, and in the Power of his Might, as is added, Ephes. 6.10.
whereupon let me exhort you, in the words of the Apostle, 1 Cor. 16.13. Quit you like Men, be strong, even in the Lord, and in the Power of his Might, as is added, Ephesians 6.10.
for as he did pull down one kind of Worship [ Idol-worship ] so he did set up another kind of Worship, the Worship of the true God, 2 Chron. 34. last. The like Reforming King was Hezekiah, what worship he pull'd down, is recorded in 2 Chron. 31. the beginning of the Chapter;
for as he did pull down one kind of Worship [ Idol-worship ] so he did Set up Another kind of Worship, the Worship of the true God, 2 Chronicles 34. last. The like Reforming King was Hezekiah, what worship he pulled down, is recorded in 2 Chronicles 31. the beginning of the Chapter;
As our Saviour therefore said in the close of the Parable of the good Samaritan, Ito tu, fac similiter, so I say to every Person of what rank soever, Go, and do thou likewise. This is a Uniform Reformation.
As our Saviour Therefore said in the close of the Parable of the good Samaritan, Ito tu, fac similiter, so I say to every Person of what rank soever, Go, and do thou likewise. This is a Uniform Reformation.
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I will rehearse some of them in your hearing, Eph. 4.29. Let no Corrupt Communication proceed out of your mouth, but that which is good, to the use of Edifying, that it may minister grace to the Hearers.
I will rehearse Some of them in your hearing, Ephesians 4.29. Let no Corrupt Communication proceed out of your Mouth, but that which is good, to the use of Edifying, that it may minister grace to the Hearers.
O that our Tongues were not onely not set on fire of Hell (Cursing and Swearing) but that they were touch'd with a Coal from Gods Altar, inflamed with Zeal in speaking to the glory of God,
O that our Tongues were not only not Set on fire of Hell (Cursing and Swearing) but that they were touched with a Coal from God's Altar, inflamed with Zeal in speaking to the glory of God,
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and Praying, that their Houses, whereas they were Bethavens, may from hence forward become Bethels. See another Act to the same purpose, 1 Tim. 6.11. But thou O Man of God flee these things, and follow after Righteousness.
and Praying, that their Houses, whereas they were Bethavens, may from hence forward become Bethels. See Another Act to the same purpose, 1 Tim. 6.11. But thou Oh Man of God flee these things, and follow After Righteousness.
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For besides that of our selves we are very prone to delay, the Devil (that Abaddon and Apollyon, the Grand Enemy to all Reformation) will be sure to Act a Devils part, (i. e.) he will lay all the rubs and blocks in our way that he can;
For beside that of our selves we Are very prove to Delay, the devil (that Abaddon and Apollyon, the Grand Enemy to all Reformation) will be sure to Act a Devils part, (i. e.) he will lay all the rubs and blocks in our Way that he can;
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I mean, our vain and vile Companions, who will tell us many a fair and lying story, such as wherewith the Serpent beguiled Eve. And indeed that sinner who will not Reform till the Devil, the World,
I mean, our vain and vile Sodales, who will tell us many a fair and lying story, such as wherewith the Serpent beguiled Eve. And indeed that sinner who will not Reform till the devil, the World,
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as the Apostle testifies of himself, that he did in alike Case, certain of the Devils In•truments being crept in at unawares to Corrupt the Church of Galatia, Chap. 2.5. Strive to overcome whatsoever conies, or is cast athwart the way (like the Body of Amasa, 2 Sam. 20.12.) to hinder us in our pursuit of a speedy Reformation.
as the Apostle Testifies of himself, that he did in alike Case, certain of the Devils In•truments being crept in At unawares to Corrupt the Church of Galatia, Chap. 2.5. Strive to overcome whatsoever conies, or is cast athwart the Way (like the Body of Amasa, 2 Sam. 20.12.) to hinder us in our pursuit of a speedy Reformation.
Imagine God himself putting you forwards, as with a Spur, in those words of his, by the Prophet Joel, Chap. 2.12. Now therefore turn to the Lord with all your Heart. Now therefore.
Imagine God himself putting you forward, as with a Spur, in those words of his, by the Prophet Joel, Chap. 2.12. Now Therefore turn to the Lord with all your Heart. Now Therefore.
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and if in any thing, even in things of common concernment, how much more in the thing I am now Exhorting unto, which because it is of such moment and consequence, I may therefore style it the Ʋnum necessarium, The One thing needful.
and if in any thing, even in things of Common concernment, how much more in the thing I am now Exhorting unto, which Because it is of such moment and consequence, I may Therefore style it the Ʋnum Necessary, The One thing needful.
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) In like sort may it be said, That those lets and Temptations, that do now let and hinder our Reformation, will hinder it, till by resistance and Victory they be taken out of the way.
) In like sort may it be said, That those lets and Temptations, that do now let and hinder our Reformation, will hinder it, till by resistance and Victory they be taken out of the Way.
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If being under the Afflicting Hand of God, you do purpose onely, and promise that ye will Reform, what do you more than others? Than those Hypocrites, of whom it is said ( Psal. 78.36.) that by their promises they did but Flatter him with their Lips,
If being under the Afflicting Hand of God, you do purpose only, and promise that you will Reform, what do you more than Others? Than those Hypocrites, of whom it is said (Psalm 78.36.) that by their promises they did but Flatter him with their Lips,
Yea, if we do onely promise to Reform, what do we more than hard-hearted Pharaoh, who being under the Plagues of God, did promise and protest, saying to Moses and Aaron, (Exod. 9.28.
Yea, if we do only promise to Reform, what do we more than hardhearted Pharaoh, who being under the Plagues of God, did promise and protest, saying to Moses and Aaron, (Exod 9.28.
Gods Command to the sinner touching his Reformation, is of the same tenour as was that of the Father to his Son, saying, ( Mat. 21.28. Son, go work [ NONLATINALPHABET, To Day ] in my Vineyard;
God's Command to the sinner touching his Reformation, is of the same tenor as was that of the Father to his Son, saying, (Mathew 21.28. Son, go work [, To Day ] in my Vineyard;
SECT. XXXII. 5. THE Fifth and Last Qualification of our Reformation, which I shall instance in, and Exhort unto, is, That it be permanent and constant.
SECT. XXXII. 5. THE Fifth and Last Qualification of our Reformation, which I shall instance in, and Exhort unto, is, That it be permanent and constant.
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or be Reformed while we are under the sore Plagues and Punishments of God, nor onely while we are under Pious and strict Governours, that will see to the Execution of wholsome Laws (such as Asa, Josiah, and Hezekiah were) not onely while we are under the inspection of Religious Parents and Masters (such as Abraham was) but let us continue in well doing,
or be Reformed while we Are under the soar Plagues and Punishments of God, nor only while we Are under Pious and strict Governors, that will see to the Execution of wholesome Laws (such as Asa, Josiah, and Hezekiah were) not only while we Are under the inspection of Religious Parents and Masters (such as Abraham was) but let us continue in well doing,
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It was the great sin of Gods Israel of Old, a great part of the Book of Judges being taken up in relating their frequent Revolts, respectively whereunto I may not unfitly Admonish you, in allusion to the words of the Apostle, (1 Cor. 10.7, 8, 9, 10. Neither be ye Idolaters, Fornicators, Murmurers, as some of them were.
It was the great since of God's Israel of Old, a great part of the Book of Judges being taken up in relating their frequent Revolts, respectively whereunto I may not unfitly Admonish you, in allusion to the words of the Apostle, (1 Cor. 10.7, 8, 9, 10. Neither be you Idolaters, Fornicators, Murmurers, as Some of them were.
For all such Revolting is very sad, and will have a bad and dreadful end, in so much as St. Peter says (2 Pet. 2.20, 21.) That if after we have escaped the Pollution of the World, we are aga•n intangled therein,
For all such Revolting is very sad, and will have a bad and dreadful end, in so much as Saint Peter Says (2 Pet. 2.20, 21.) That if After we have escaped the Pollution of the World, we Are aga•n entangled therein,
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Let us all then take heed of Relapsing, a thing dangerous to a Proverb. Imitate David, who says of himself, Psal. 119.112. I have inclined my Heart to perform thy Statutes Always (and as if it had not been enough to say Always, he adds) even unto the end. I shall conclude my Exhortation with the concluding words of that long Chapter, 1 Cor. 15.58. Therefore my beloved Brethren, be ye stedfast and unmovable.
Let us all then take heed of Relapsing, a thing dangerous to a Proverb. Imitate David, who Says of himself, Psalm 119.112. I have inclined my Heart to perform thy Statutes Always (and as if it had not been enough to say Always, he adds) even unto the end. I shall conclude my Exhortation with the concluding words of that long Chapter, 1 Cor. 15.58. Therefore my Beloved Brothers, be you steadfast and unmovable.
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2. I Come now to the Second kind of Direction promised to be insisted upon, (i. e.) A Direction to such means as are Natively conducing to that Reformation which I have so largely opened in the Nature thereof, and exhorted unto;
2. I Come now to the Second kind of Direction promised to be insisted upon, (i. e.) A Direction to such means as Are Natively conducing to that Reformation which I have so largely opened in the Nature thereof, and exhorted unto;
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and which I will endeavour to improve to the uttermost, by keeping close to it (as Ruth did to Boaz his Reapers) and as little expatiating from it into any other Field, as well may be.
and which I will endeavour to improve to the uttermost, by keeping close to it (as Ruth did to Boaz his Reapers) and as little expatiating from it into any other Field, as well may be.
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1. As for the first particular, it is of easie proof, and I have already spoken unto it (as a thing implyed in my Text) in the first branch of the Use of Information,
1. As for the First particular, it is of easy proof, and I have already spoken unto it (as a thing employed in my Text) in the First branch of the Use of Information,
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how Scripture doth still ascribe them to God, or Divine Providence, e. g. [ To let pass Plague and Pestilence, Drought and Famine, Fire and Sword ] Are we punished by home-divisions and intestine Wars? See whence this is, Esay 19.2.
how Scripture does still ascribe them to God, or Divine Providence, e. g. [ To let pass Plague and Pestilence, Drought and Famine, Fire and Sword ] are we punished by home-divisions and intestine Wars? See whence this is, Isaiah 19.2.
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Is it by the Rebellion of their Subjects that Princes do suffer at Home? See 1 Kings 11.11, 12. And the Lord said to Solomon, Forasmuch as this is done of thee,
Is it by the Rebellion of their Subject's that Princes do suffer At Home? See 1 Kings 11.11, 12. And the Lord said to Solomon, Forasmuch as this is done of thee,
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The Syrians before, and the Philistines behind, and they shall devour Israel with open mouth. See also 1 Kings 11.14.23. Is it by change of Government, or Governours? See Psal. 75.7. God is the Judge, he putteth down one, and setteth up another: And Dan. 2.21. God changeth the Times and Seasons, He removeth Kings, and setteth up Kings.
The Syrians before, and the philistines behind, and they shall devour Israel with open Mouth. See also 1 Kings 11.14.23. Is it by change of Government, or Governors? See Psalm 75.7. God is the Judge, he putteth down one, and sets up Another: And Dan. 2.21. God changes the Times and Seasons, He Removeth Kings, and sets up Kings.
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Is it by an Evil Spirit of Jealousie and Treachery, that a Place, or People are punished? See Judg. 9.23. Then God sent an evil Spirit between Abimelech and the Men of Shechem;
Is it by an Evil Spirit of Jealousy and Treachery, that a Place, or People Are punished? See Judges 9.23. Then God sent an evil Spirit between Abimelech and the Men of Shechem;
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Thus saith the Lord, I will raise up evil against thee out of thine own house, and, &c. 2. As for the Truth of the second particular, Experience doth manifest it.
Thus Says the Lord, I will raise up evil against thee out of thine own house, and, etc. 2. As for the Truth of the second particular, Experience does manifest it.
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And this also is a sin implyed in the words of my Text, according to another rendring of the Phrase (If ye walk contrary unto me,) and which some do adhere unto;
And this also is a since employed in the words of my Text, according to Another rendering of the Phrase (If you walk contrary unto me,) and which Some do adhere unto;
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If ye walk at all Adventures, carelessly, come on't what will, not regarding your punishments as proceeding from the hand of God, but as coming by chance.
If you walk At all Adventures, carelessly, come oned what will, not regarding your punishments as proceeding from the hand of God, but as coming by chance.
It cannot well be expected, that sinners should return to the Lord, till such times as they are sensible, that it is he, who hath smitten, to•n, or wounded them, Hos. 6.1.
It cannot well be expected, that Sinners should return to the Lord, till such times as they Are sensible, that it is he, who hath smitten, to•n, or wounded them, Hos. 6.1.
Or till they do acknowledge (to speak in the words of God himself in the ore and fortieth verse of this Chapter) that it is God that hath walked contrary to them, in the punishments that were upon them.
Or till they do acknowledge (to speak in the words of God himself in the over and fortieth verse of this Chapter) that it is God that hath walked contrary to them, in the punishments that were upon them.
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Pharaoh and the Egyptians regarded not the Credentials of Moses in those miraculous Plagues that were inflicted on them, till they were convinced that they proceeded from God, acknowledging the print of his finger in them.
Pharaoh and the egyptians regarded not the Credentials of Moses in those miraculous Plagues that were inflicted on them, till they were convinced that they proceeded from God, acknowledging the print of his finger in them.
or Inflicter of our Sufferings, in this surely we cannot be mistaken; but whensoever, or howsoever we suffer, we may safely say, with Repenting Ephraim, Jer. 31.18. Thou hast Chastised me, and I was Chastised;
or Inflicter of our Sufferings, in this surely we cannot be mistaken; but whensoever, or howsoever we suffer, we may safely say, with Repenting Ephraim, Jer. 31.18. Thou hast Chastised me, and I was Chastised;
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and this is the first thing, which as one means conducing to our Reformation; By These things, (i. e.) by our Chastisements I do exhort you unto, and that not without Cause:
and this is the First thing, which as one means conducing to our Reformation; By These things, (i. e.) by our Chastisements I do exhort you unto, and that not without Cause:
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For had we not heard this acknowledgment from Ephraim (Thou hast Chastised me) in all probability we had not heard of Ephraim 's Repentance and Conversion in the words immediately following.
For had we not herd this acknowledgment from Ephraim (Thou hast Chastised me) in all probability we had not herd of Ephraim is Repentance and Conversion in the words immediately following.
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or not laying it to Heart: This the Prophet of God doth frequently Complain of, Hos. 7.9. Strangers have devoured his Strength, yet he (meaning Ephraim) knoweth it not;
or not laying it to Heart: This the Prophet of God does frequently Complain of, Hos. 7.9. Strangers have devoured his Strength, yet he (meaning Ephraim) Knoweth it not;
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This Pride of Heart, notwithstanding Gods Judgments on them, was their sin also complained of by the Prophet Esay, Chap. 9.9, 10. Where Ephraim is accused for saying, in the Pride and stoutness of their Hearts, The bricks are fallen down,
This Pride of Heart, notwithstanding God's Judgments on them, was their since also complained of by the Prophet Isaiah, Chap. 9.9, 10. Where Ephraim is accused for saying, in the Pride and stoutness of their Hearts, The bricks Are fallen down,
but we will build with hewen stone — q. d. We will soon repair all our losses and breaches made by the Assyrians, their Impressions and Incursions into our Countrey.
but we will built with hewn stone — q. worser. We will soon repair all our losses and Breaches made by the Assyrians, their Impressions and Incursions into our Country.
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And oh how like to Ephraim is England in her Pride, notwithstanding the heavy punishments of God upon us? Ovum ovo non similius. Judah was not more like her Sister Ephraim, than is this our Sion, proud England like to both of them.
And o how like to Ephraim is England in her Pride, notwithstanding the heavy punishments of God upon us? Ovum ovo non Similarly. Judah was not more like her Sister Ephraim, than is this our Sion, proud England like to both of them.
But doth presently pull off, and deface that painting, by threatning them in the verses following, Therefore will the Lord smite with a Scab the Crown of the Head of the Daughters of Zion, and the Lord will discover their Secret parts — As they in their Pride have made themselves naked,
But does presently pull off, and deface that painting, by threatening them in the Verses following, Therefore will the Lord smite with a Scab the Crown of the Head of the Daughters of Zion, and the Lord will discover their Secret parts — As they in their Pride have made themselves naked,
so God will take his Time in his disdain to strip them naked, as his own expression, v. 17. As also by the mouth of his Prophet Hosea (Chap. 2.3. Lest I strip her Naked, and set her as in the day she was born.
so God will take his Time in his disdain to strip them naked, as his own expression, v. 17. As also by the Mouth of his Prophet Hosea (Chap. 2.3. Lest I strip her Naked, and Set her as in the day she was born.
These are the sins which God complains of, and denounceth a woe •g•inst, saying, Esay 5.11, 12. Woe unto them that rise up early in the Morning, that they may follow strong Drink,
These Are the Sins which God complains of, and Denounceth a woe •g•inst, saying, Isaiah 5.11, 12. Woe unto them that rise up early in the Morning, that they may follow strong Drink,
And O that God would give us to see, what woes do hang over the Heads of Thousands in this Luxurious Age for their continued Drunkenness and intemperance of all sorts, that will abate nothing, that tends to the satisfying of their insatiable Lusts, let God and his Judgments, the Lord by his Judgments upon us call for what he will.
And Oh that God would give us to see, what woes do hang over the Heads of Thousands in this Luxurious Age for their continued drunkenness and intemperance of all sorts, that will abate nothing, that tends to the satisfying of their insatiable Lustiest, let God and his Judgments, the Lord by his Judgments upon us call for what he will.
but to be, as is meet, affected with them: I shall do both in the words of God himself, speaking to us, Heb. 12.5. My Son, despise not thou the chastening of the Lord. And 1 Pet. 5.6. Humble your selves under the Mighty hand of God.
but to be, as is meet, affected with them: I shall do both in the words of God himself, speaking to us, Hebrew 12.5. My Son, despise not thou the chastening of the Lord. And 1 Pet. 5.6. Humble your selves under the Mighty hand of God.
even as it is the manner of the Papists to cover their Images with black, that they may not be seen (if I do not mis-remember) in time of Lent; to let no Image,
even as it is the manner of the Papists to cover their Images with black, that they may not be seen (if I do not misremember) in time of Lent; to let no Image,
O how unseasonable is sensual Mirth and Jollity at such a Time as this? See Ezek. 21.10. Son of Man, Prophecy and say, A Sword, a Sword is sharpned, also fourbished;
O how unseasonable is sensual Mirth and Jollity At such a Time as this? See Ezekiel 21.10. Son of Man, Prophecy and say, A Sword, a Sword is sharpened, also fourbished;
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Well therefore may it be said to us, And should we now make Mirth? What manner of Question is this, think we? It is Quaestio negantis, indignantis, abominantis:
Well Therefore may it be said to us, And should we now make Mirth? What manner of Question is this, think we? It is Question Negantis, indignantis, abominantis:
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than divers others of the like Importance in Scripture, I mean, with those words of Abomination usual in both the Sacred Languages, [ God forbid ] O God forbid, God forbid all such abominable, and unreasonable practices.
than diverse Others of the like Importance in Scripture, I mean, with those words of Abomination usual in both the Sacred Languages, [ God forbid ] O God forbid, God forbid all such abominable, and unreasonable practices.
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What an high Provocation this is, see by what God threatens thereupon, Esay 22.14. Surely this Iniquity shall not be purged from you till ye dye. When then? Never, never:
What an high Provocation this is, see by what God threatens thereupon, Isaiah 22.14. Surely this Iniquity shall not be purged from you till you die. When then? Never, never:
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and that is, to declare to you the more full importance of that Question, Should ye then make Mirth? Be it therefore known to you, that the Answer thereunto must in all Reason be Affirmative, as well as Negative;
and that is, to declare to you the more full importance of that Question, Should you then make Mirth? Be it Therefore known to you, that the Answer thereunto must in all Reason be Affirmative, as well as Negative;
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but (Cujus est Cont••rium) we should mourn and humble our selves, to which therefore I shall exhort you in the words of St. James, Chap. 4.9, 10. Be afflicted, and mourn,
but (Cujus est Cont••rium) we should mourn and humble our selves, to which Therefore I shall exhort you in the words of Saint James, Chap. 4.9, 10. Be afflicted, and mourn,
For if to despise the bare Word, and Commandment of God (a Phrase more than once used in this 26 Chap. of Leviticus, v. 15. 43.) be by Interpretation, a despising of God himself (1 S••. 2.30.) how much more is the despising of his Afflicting Hand of the like construction? God therein may be said to be doubly despised, viz. In that we regard neither his Word,
For if to despise the bore Word, and Commandment of God (a Phrase more than once used in this 26 Chap. of Leviticus, v. 15. 43.) be by Interpretation, a despising of God himself (1 S••. 2.30.) how much more is the despising of his Afflicting Hand of the like construction? God therein may be said to be doubly despised, viz. In that we regard neither his Word,
3. A Third Grand Impediment to our Reformation by these things, and a cause of our Incorrigibleness, is our insensibleness of the true Cause, or Causes;
3. A Third Grand Impediment to our Reformation by these things, and a cause of our Incorrigibleness, is our insensibleness of the true Cause, or Causes;
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and in the Second Branch of the Use of Information, viz. Sin. It is of the very formal Nature of punishment, that it be for sin. Omnis poena est peccati po•na.
and in the Second Branch of the Use of Information, viz. Sin. It is of the very formal Nature of punishment, that it be for since. Omnis poena est peccati po•na.
or Punishment, unless it be for si•, Mic. 1.5. For the Transgression of Jacob is all this, and for the sins of the House of Israel. Esay 42.24. Who gave Jacob for a spoyl, and Israel to the Robbers? Did not the Lord, he, against whom we have sinned? Jer. 5.25. Your Iniquities have turned away these things, and your sins have with-holden good things from you.
or Punishment, unless it be for si•, Mic. 1.5. For the Transgression of Jacob is all this, and for the Sins of the House of Israel. Isaiah 42.24. Who gave Jacob for a spoil, and Israel to the Robbers? Did not the Lord, he, against whom we have sinned? Jer. 5.25. Your Iniquities have turned away these things, and your Sins have withholden good things from you.
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Whatever pressures, or punishments a sinner lyes under, those words of the Prophet Jeremy, (Chap. 4.18. This is thy wickedness ) may be engraven upon it.
Whatever pressures, or punishments a sinner lies under, those words of the Prophet Jeremiah, (Chap. 4.18. This is thy wickedness) may be engraven upon it.
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Sinners must be shewed their sinners, before they will see them, whence that Charge of God to the Prophet Esay, Chap. 58.1. Cry aloud, and spare not, lift up thy voyce like a Trumpet;
Sinners must be showed their Sinners, before they will see them, whence that Charge of God to the Prophet Isaiah, Chap. 58.1. Cry aloud, and spare not, lift up thy voice like a Trumpet;
and punished seven times more than formerly, yet are unwilling to know their sins, especially their abominations, (i. e.) their more hainous sins: Yea, they will be Angry;
and punished seven times more than formerly, yet Are unwilling to know their Sins, especially their abominations, (i. e.) their more heinous Sins: Yea, they will be Angry;
and faithful to them, as to salute them with such Language, as Nathan did David, saying, Tu es Homo, Thou art the Offender, Thou art the Drunkard, Whore-monger, Lyar, Swearer, Worldling, &c. Or,
and faithful to them, as to salute them with such Language, as Nathan did David, saying, Tu es Homo, Thou art the Offender, Thou art the Drunkard, Whoremonger, Liar, Swearer, Worldling, etc. Or,
and what will his Answer be, but like that of the People, being exhorted in a like Case by Gods Prophets to return, (they saying, wherein shall we return? Mal. 3.7.) What should we Reform? Or, wherein should we be Reformed?
and what will his Answer be, but like that of the People, being exhorted in a like Case by God's prophets to return, (they saying, wherein shall we return? Malachi 3.7.) What should we Reform? Or, wherein should we be Reformed?
For a Remedy then against the said Impediment to our Reformation, and as a fit and proper means conducing thereunto, I will exhort to these three things.
For a Remedy then against the said Impediment to our Reformation, and as a fit and proper means conducing thereunto, I will exhort to these three things.
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And of what, or to what purpose that his enquiry was, doth appear by the Lords Answer immediately specified, [ It is for Saul, and for his Bloody House, because he slew the Gibeonites.
And of what, or to what purpose that his enquiry was, does appear by the lords Answer immediately specified, [ It is for Saul, and for his Bloody House, Because he slew the Gibeonites.
] The Light of Nature did Instruct the Heathens thus to do, as appears by the Mariners, in Jonah, thus saying every one to his fellow, Chap. 1.7. Come, & let us cast Lots, that we may know for whose Cause, this evil is upon us, I shall exhort you th•• in the words, wherewith the C•urch under her lament••le sufferings is brought in, exciting one anoth•r hereunto, ••m. 3 40. ••t us s•arch and try our ways:
] The Light of Nature did Instruct the heathens thus to do, as appears by the Mariners, in Jonah, thus saying every one to his fellow, Chap. 1.7. Come, & let us cast Lots, that we may know for whose Cause, this evil is upon us, I shall exhort you th•• in the words, wherewith the C•urch under her lament••le sufferings is brought in, exciting one anoth•r hereunto, ••m. 3 40. ••t us s•arch and try our ways:
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On 〈 … 〉 ••••hing this search, and exam•n tion of 〈 ◊ 〉 Matter, let it be such as was said of ••r R••ormation, Let it be an Orderly search, (i. e.) •et it begin at home,
On 〈 … 〉 ••••hing this search, and exam•n cion of 〈 ◊ 〉 Matter, let it be such as was said of ••r R••ormation, Let it be an Orderly search, (i. e.) •et it begin At home,
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Flatter not your selves in your own Conceit, that because you are one of the God•y party (as Sects and Sectarie, of, all sorts do usually appropriate this Title to their own •••b•.) I say, slatter not your self in thinking, that because you are of the Re•orm•ng, •n Non-Conforming Party (whether Pr •b•••rian, Congregational, Anabaptical, &c. ) who stand for a Reformation of our Protestant Reformation, that therefore you are not at all responsible for the Calamities of the Time.
Flatter not your selves in your own Conceit, that Because you Are one of the God•y party (as Sects and Sectary, of, all sorts do usually Appropriate this Title to their own •••b•.) I say, slatter not your self in thinking, that Because you Are of the Re•orm•ng, •n Nonconforming Party (whither Pr •b•••rian, Congregational, Anabaptical, etc.) who stand for a Reformation of our Protestant Reformation, that Therefore you Are not At all responsible for the Calamities of the Time.
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O that e•ery one of all Parti•• w•uld in sober sadness, lay their hands upon their own Breasts, saying, in the words of the Pr•phet Jeremy, What have I done? Let us never talk and Compla n what others have done, till we have expostulated with o•r selves, saying, What have I done? As Solomon says, Prov. 20.9.
O that e•ery one of all Parti•• w•uld in Sobrium sadness, lay their hands upon their own Breasts, saying, in the words of the Pr•phet Jeremiah, What have I done? Let us never talk and Compla n what Others have done, till we have expostulated with o•r selves, saying, What have I done? As Solomon Says, Curae 20.9.
Who can say, I have made my Heart clean, I am pure from my si•? In like sort may we make the Challenge, saying, Who can say, that he is pure from t•e guilt of all the Judgments of God that are upon us? Who can wash his hands, with Pilate, and say, He is Innocent as to all that Blood, which of latter Years hath been shed, both by Land and Sea?
Who can say, I have made my Heart clean, I am pure from my si•? In like sort may we make the Challenge, saying, Who can say, that he is pure from t•e guilt of all the Judgments of God that Are upon us? Who can wash his hands, with Pilate, and say, He is Innocent as to all that Blood, which of latter years hath been shed, both by Land and Sea?
3. Search and Examin•, what are the sins of the Time•, the • n• of •t•e••, of all s••ts and Condition of Men of Cour• City Co•ntrey, Nobility, G•n•••, Clergy, L••ty, &c. God forbid that we sh•uld make saults where there are none;
3. Search and Examin•, what Are the Sins of the Time•, the • n• of •t•e••, of all s••ts and Condition of Men of Cour• city Co•ntrey, Nobilt, G•n•••, Clergy, L••ty, etc. God forbid that we sh•uld make saults where there Are none;
as one lyeth for a Man? Is a lye therefore no lye, because it is for God, being told out of blind Zeal for God and his Cause? But alas, what need we to play the Libellers, in slandring,
as one lies for a Man? Is a lie Therefore no lie, Because it is for God, being told out of blind Zeal for God and his Cause? But alas, what need we to play the Libellers, in slandering,
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The Lord knows, and even upon a little impartial search we cannot but know real faults, grievous Crimes, wonderful and horrible wickednesses, hainous abominations in all sorts of Men and Women among us, more than enough to fill our Hearts with sorrow,
The Lord knows, and even upon a little impartial search we cannot but know real Faults, grievous Crimes, wondered and horrible Wickednesses, heinous abominations in all sorts of Men and Women among us, more than enough to fill our Hearts with sorrow,
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3. As for our selves and others of all sorts, let us confess, with the Prophet Daniel, Chap. 9. both concerning the whole Nation Collectively and distributively,
3. As for our selves and Others of all sorts, let us confess, with the Prophet daniel, Chap. 9. both Concerning the Whole nation Collectively and distributively,
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and Prince, may provoke God to bring sore evils upon a Nation, as we find in the In••ances of David and He••ki•h, upon Record in 2 Sam. 29. and 2 Chron. 21. ••g•n. and 2. 3•. •5.
and Prince, may provoke God to bring soar evils upon a nation, as we find in the In••ances of David and He••ki•h, upon Record in 2 Sam. 29. and 2 Chronicles 21. ••g•n. and 2. 3•. •5.
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Let me then resume my Exhortation, and be•••••• you in the words of Joshua to Achan, (Ch•p. 1.19. ••y Son, & •.) My Brethren, Give, I pray you, ••ory to th• Lord God of Israel, and make Confession to him.
Let me then resume my Exhortation, and be•••••• you in the words of joshua to achan, (Ch•p. 1.19. ••y Son, & •.) My Brothers, Give, I pray you, ••ory to th• Lord God of Israel, and make Confessi to him.
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(i. e.) An acknowledging of his Just•ce to the Glory of his great Name, as in Nehem. 9.33. Confess we then, to our own shame, and to Gods Glory, as doth the Prophet Esay, saying, Chap. 64.6.
(i. e.) an acknowledging of his Just•ce to the Glory of his great Name, as in Nehemiah 9.33. Confess we then, to our own shame, and to God's Glory, as does the Prophet Isaiah, saying, Chap. 64.6.
All Confession of sin should pro•eed from Contrition for it, L•v. 26.40. wit• 41. If 〈 ◊ 〉 shall confess their Iniquity — v. 4• If then •••ir Ʋncir•u•cised Hearts be hu•bl••• v. 41. Confessi•n without Con•ition, is l••e a •ame Sacrifice, (i. e.) such as God will not accept, Psal. 51.17. It is a broken and and contrite heart which God will not despise.
All Confessi of since should pro•eed from Contrition for it, L•v. 26.40. wit• 41. If 〈 ◊ 〉 shall confess their Iniquity — v. 4• If then •••ir Ʋncir•u•cised Hearts be hu•bl••• v. 41. Confessi•n without Con•ition, is l••e a •ame Sacrifice, (i. e.) such as God will not accept, Psalm 51.17. It is a broken and and contrite heart which God will not despise.
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is the Lords Commission to the Prophet Jeremy. Let us all then humble our selves for our sins as the Cause of our Sufferings, and let it be in the first place, for our own sins.
is the lords Commission to the Prophet Jeremiah. Let us all then humble our selves for our Sins as the Cause of our Sufferings, and let it be in the First place, for our own Sins.
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Let us, being sensible of the Plagues of our own Hearts and Houses, I mean, of the sins of our own Persons and Families (for Solomon styles sin by the name of Plague, 1 Kings 8.38.) Bemoan,
Let us, being sensible of the Plagues of our own Hearts and Houses, I mean, of the Sins of our own Persons and Families (for Solomon styles since by the name of Plague, 1 Kings 8.38.) Bemoan,
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How he did lay to heart his own sin, doth appear by what he says in one of his seven penitential Psalms (to name no other) Psal. 38.18. I will declare mine Iniquity to the Lord, I will be sorry for my sin.
How he did lay to heart his own since, does appear by what he Says in one of his seven penitential Psalms (to name no other) Psalm 38.18. I will declare mine Iniquity to the Lord, I will be sorry for my since.
Sin indeed is it, I mean, our own sins, and the sins of others, that is the fittest Object of sorrow, it being our Duty to lay to Heart our sins much more than our sufferings.
since indeed is it, I mean, our own Sins, and the Sins of Others, that is the Fittest Object of sorrow, it being our Duty to lay to Heart our Sins much more than our sufferings.
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This indeed is that which St. Paul styles NONLATINALPHABET, Repentance towards God, Acts 20.21. And NONLATINALPHABET 2 Cor. 7.9. A sorrow according to God, or Godly sorrow;
This indeed is that which Saint Paul styles, Repentance towards God, Acts 20.21. And 2 Cor. 7.9. A sorrow according to God, or Godly sorrow;
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sorrow meerly upon the account of Suffering, being NONLATINALPHABET The sorrow of the World, or a Worldlings sorrow, who have nothing of God, or Godliness in them:
sorrow merely upon the account of Suffering, being The sorrow of the World, or a Worldlings sorrow, who have nothing of God, or Godliness in them:
See the Expressions, or Comparisons, Esay 59.11. We roar like Bears, and mourn sore like Doves. Esay 51.20. Thy Sons are as a Wild Bull in a Net, full of the Fury of the Lord. Mic. 1.8. I will make a wailing like the Dragons, and mourning as the Owls.
See the Expressions, or Comparisons, Isaiah 59.11. We roar like Bears, and mourn soar like Dove. Isaiah 51.20. Thy Sons Are as a Wild Bull in a Net, full of the Fury of the Lord. Mic. 1.8. I will make a wailing like the Dragons, and mourning as the Owls.
and the rather, because without this mourning for sin, as well (to speak the least) as for the punishment of sin, no Reformation of sin can be expected.
and the rather, Because without this mourning for since, as well (to speak the least) as for the punishment of since, no Reformation of since can be expected.
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and without which, this kind of External Reformation is never like, or possible to be effected. See Jer. 5.3. Thou hast smitten them, saith the Prophet, in his Complaint to God, but they have not grieved (i. e.) for their sins especially.
and without which, this kind of External Reformation is never like, or possible to be effected. See Jer. 5.3. Thou hast smitten them, Says the Prophet, in his Complaint to God, but they have not grieved (i. e.) for their Sins especially.
Now, what follows thereupon? Answ. They refused to receive Correction: They refused to return. (i. e.) They wo•ld not be Reformed by these things. See Ezek. 18.30. Repent, and turn your selves from all your Transgressions:
Now, what follows thereupon? Answer They refused to receive Correction: They refused to return. (i. e.) They wo•ld not be Reformed by these things. See Ezekiel 18.30. repent, and turn your selves from all your Transgressions:
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For sinners to see, and acknowledge, and to lament their sins as the Causes of all Gods Judgments, is, to Accept of the punishment of their Iniquities,
For Sinners to see, and acknowledge, and to lament their Sins as the Causes of all God's Judgments, is, to Accept of the punishment of their Iniquities,
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as is the Expression of Moses in this Chapter, v. 41. And for that Cause, I shall not onely exhort you, in the words of St. James (Chap. 4.9. Be Afflicted, and mourn, and weep;
as is the Expression of Moses in this Chapter, v. 41. And for that Cause, I shall not only exhort you, in the words of Saint James (Chap. 4.9. Be Afflicted, and mourn, and weep;
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let your laughter be turned into mourning, and your Joy into heaviness ) •ut let your mourning also be turned into mourning, and your heaviness into heaviness:
let your laughter be turned into mourning, and your Joy into heaviness) •ut let your mourning also be turned into mourning, and your heaviness into heaviness:
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& & acknowledge it, not excusing the Obstinacy, perverseness of your Wills, or your wilful persisting in sin, saying, I had a great mind and will to the contrary, to be better,
& & acknowledge it, not excusing the Obstinacy, perverseness of your Wills, or your wilful persisting in since, saying, I had a great mind and will to the contrary, to be better,
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as the Truth is, That you have set at nought Gods Counsel, and would none of his Reproof, Prov. 1.25. Complain of your self, as Christ did of Jerusalem, saying, ( Mat. 23.37.
as the Truth is, That you have Set At nought God's Counsel, and would none of his Reproof, Curae 1.25. Complain of your self, as christ did of Jerusalem, saying, (Mathew 23.37.
This is that, which Scripture styles stiff-neckedness, or to have a Neck as an Iron Sinew, which by Interpretation is to have an Obstinate Will, Esay 48.4. I know, saith God to Judah, that thou art obstinate, and thy Neck is as an Iron Sinew;
This is that, which Scripture styles stiff-neckedness, or to have a Neck as an Iron Sinew, which by Interpretation is to have an Obstinate Will, Isaiah 48.4. I know, Says God to Judah, that thou art obstinate, and thy Neck is as an Iron Sinew;
Be then Admonished in the words of Hezekiah to h s People, 2 Chron. 30.8. Be not ye stiff-necked as your Fathers were but yield your selves unto the Lord.
Be then Admonished in the words of Hezekiah to h s People, 2 Chronicles 30.8. Be not you Stiffnecked as your Father's were but yield your selves unto the Lord.
See Psal. 81.11, 12. But my People would not hearken unto my Voyce, and Israel would none of me. (Mark the words ingeminated, Would not, Would not, and mark then what follows) So I gave them up to their own Hearts Lusts. As Wilfuln•ss was their sin,
See Psalm 81.11, 12. But my People would not harken unto my Voice, and Israel would none of me. (Mark the words ingeminated, Would not, Would not, and mark then what follows) So I gave them up to their own Hearts Lusts. As Wilfuln•ss was their since,
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And indeed what Rationally can be expected, but that he, that is given up of God to his own Will, should walk after it? Such a self-will'd sinner, we may be sure, shall never want woe, as the Proverb hath it.
And indeed what Rationally can be expected, but that he, that is given up of God to his own Will, should walk After it? Such a self-willed sinner, we may be sure, shall never want woe, as the Proverb hath it.
and to give you a plyant and complying will (to speak in allusion to that expression of God himself, by the Prophet Ezekiel, Chap. 36.26.) A new Heart, a new Spirit, a new Will,
and to give you a pliant and complying will (to speak in allusion to that expression of God himself, by the Prophet Ezekielem, Chap. 36.26.) A new Heart, a new Spirit, a new Will,
Pray to God both to incline, and to dis-incline your wills, as doth David, saying, Psal. 119.36. Incline my Heart unto thy Testimonies, and not to Covetousness. And Psal. 141.4. Incline not my Heart to any evil thing, (i.
Pray to God both to incline, and to dis-incline your wills, as does David, saying, Psalm 119.36. Incline my Heart unto thy Testimonies, and not to Covetousness. And Psalm 141.4. Incline not my Heart to any evil thing, (i.
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As St. Paul said of Zeal, which indeed seems to be an intense VVill, or intensiveness of VVill, ( Gal. 4.18. It is good NONLATINALPHABET to be zealously always in a good thing.
As Saint Paul said of Zeal, which indeed seems to be an intense VVill, or intensiveness of VVill, (Gal. 4.18. It is good to be zealously always in a good thing.
) In like sort may it be well said, It is good, it is very good to be wilful and resolute, to be always so NONLATINALPHABET in a good Matter, the thing Reformation.
) In like sort may it be well said, It is good, it is very good to be wilful and resolute, to be always so in a good Matter, the thing Reformation.
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) In like sort shall I say (and with that saying conclude this Section) He that sweareth, let him swear that which David did, swears this, viz. That by Gods helping Grace (whatsoever formerly he hath done,
) In like sort shall I say (and with that saying conclude this Section) He that Sweareth, let him swear that which David did, swears this, viz. That by God's helping Grace (whatsoever formerly he hath done,
1. I will begin with the latter, viz. Vain Confidence in Church-Priviledges, and External Performances. This was the sin of the Jews, of which we read in many Scriptures;
1. I will begin with the latter, viz. Vain Confidence in Church-Priviledges, and External Performances. This was the since of the jews, of which we read in many Scriptures;
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They called themselves of the Holy City, and did thereupon may themselves upon the God of Israel, Esay 48.2. saying, Is not the Lord amongst us? They concluded thereupon, saying, None evil can come upon us, Mic. 3.11. Being called Jews, they did rest in the Law, and made their boast of God, Rom. 2.17. We be Abraham's Seed, say they, John 8.33.
They called themselves of the Holy city, and did thereupon may themselves upon the God of Israel, Isaiah 48.2. saying, Is not the Lord among us? They concluded thereupon, saying, None evil can come upon us, Mic. 3.11. Being called jews, they did rest in the Law, and made their boast of God, Rom. 2.17. We be Abraham's Seed, say they, John 8.33.
And again, Abraham is our Father, say they, v. 39. Thereupon they trusted to Inherit the Blessing of Abraham. But the Prophet Jeremy tells them, These were but lying words, Jer. 7.4. Behold, ye trust in lying Words,, saying, the Temple of the Lord, the Temple of the Lord.
And again, Abraham is our Father, say they, v. 39. Thereupon they trusted to Inherit the Blessing of Abraham. But the Prophet Jeremiah tells them, These were but lying words, Jer. 7.4. Behold, you trust in lying Words,, saying, the Temple of the Lord, the Temple of the Lord.
Again, They trusted to the Performance of certain External Services, their frequenting the Temple and Synagogue-Worship, their Sacrificing the Blood of Bulls and Goats, outside-Fasting, &c. And to these things they trusted, as appears by Esay 58.3.
Again, They trusted to the Performance of certain External Services, their frequenting the Temple and Synagogue worship, their Sacrificing the Blood of Bulls and Goats, outside-Fasting, etc. And to these things they trusted, as appears by Isaiah 58.3.
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or take any Notice of them ( Wherefore have we fasted, and thou seest not? Wherefore —) And it appears by what God says, v. 5. Is it such a Fast that I have chosen? A Day for a Man to afflict his Soul? Is it to bow down his Head like a Bulrush — See how vain this Confidence of theirs was, by what we find written more at large in Esay 1.11, 12, 13, 14, 15. To what purpose is the multitude of your Sacrifices of me, saith the Lord — Cui bono?
or take any Notice of them (Wherefore have we fasted, and thou See not? Wherefore —) And it appears by what God Says, v. 5. Is it such a Fast that I have chosen? A Day for a Man to afflict his Soul? Is it to bow down his Head like a Bulrush — See how vain this Confidence of theirs was, by what we find written more At large in Isaiah 1.11, 12, 13, 14, 15. To what purpose is the multitude of your Sacrifices of me, Says the Lord — Cui Bono?
Let us then be admonished of this kind of carnal Trust. What, though we are Christians Baptized into the Faith of Christ, will this secure us from Ruine here,
Let us then be admonished of this kind of carnal Trust. What, though we Are Christians Baptised into the Faith of christ, will this secure us from Ruin Here,
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of which, see what the Apostle says, Rom. 2.25. Circumcision verily profiteth, if thou keep the Law, but if thou be a breaker of the Law, thy Circumcision is made uncircumcision.
of which, see what the Apostle Says, Rom. 2.25. Circumcision verily profiteth, if thou keep the Law, but if thou be a breaker of the Law, thy Circumcision is made uncircumcision.
Read the Verses following, which are of great Use, and worthy of all remembrance, whereby it will appear, that an honest Heathen is much to be preferred to a wicked Christian.
Read the Verses following, which Are of great Use, and worthy of all remembrance, whereby it will appear, that an honest Heathen is much to be preferred to a wicked Christian.
and if the same can be prov'd against us, as was charg'd upon them, viz. That we do the Lusts, the works of the Devil, it's a thing past denyal that we are the Devils Children.
and if the same can be proved against us, as was charged upon them, viz. That we do the Lustiest, the works of the devil, it's a thing passed denial that we Are the Devils Children.
Again, Let us be Admonished not to trust to our Performance, yea, constant Performance of External Duties, be it the Observation of a Solemn Fast (Anniversary and standing,
Again, Let us be Admonished not to trust to our Performance, yea, constant Performance of External Duties, be it the Observation of a Solemn Fast (Anniversary and standing,
2. There is another kind of Carnal Confidence, which is a great Impediment to Reformation by the Judgments of God upon us, viz. A confiding to external help and helps,
2. There is Another kind of Carnal Confidence, which is a great Impediment to Reformation by the Judgments of God upon us, viz. A confiding to external help and helps,
whether our own strength, or the strength of our Confederates. This was another sin of the Jews, frequently charged upon them by the Prophets. See Hos. 5.13. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to King Jareb, Hos. 7.11. They call to Egypt, they go to Assyria: And Chap. 8.9. They are gone up to Assyria.
whither our own strength, or the strength of our Confederates. This was Another since of the jews, frequently charged upon them by the prophets. See Hos. 5.13. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the assyrian, and sent to King Jareb, Hos. 7.11. They call to Egypt, they go to Assyria: And Chap. 8.9. They Are gone up to Assyria.
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O what boasting and bragging hath been heard amongst us, especially since we have had Forreign Assistance? How many Battels have we won before one was fought? How many times have our Enemies been utterly vanquished,
O what boasting and bragging hath been herd among us, especially since we have had Foreign Assistance? How many Battles have we wone before one was fought? How many times have our Enemies been utterly vanquished,
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if Cursing and Swearing, and Drinking to the Conf•sion of our Enemies, would have done the deed, our Enemies had •een all vanquished and consounded long since.
if Cursing and Swearing, and Drinking to the Conf•sion of our Enemies, would have done the deed, our Enemies had •een all vanquished and confounded long since.
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If this Carnal Confidence hath been our sin (for I did ever doubt and much fear it) I heartily desire these three things, viz 1. That we may see it;
If this Carnal Confidence hath been our since (for I did ever doubt and much Fear it) I heartily desire these three things, videlicet 1. That we may see it;
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Doth it not become a People, when God frowns upon them, & refuseth to go forth with their Armies (as is the Complaint of the Church, Psal. 60.10.) To pray to God, with Job, saying, Chap. 10.2. Do not condemn us, shew us wherefore thou contendest with us.
Does it not become a People, when God frowns upon them, & Refuseth to go forth with their Armies (as is the Complaint of the Church, Psalm 60.10.) To pray to God, with Job, saying, Chap. 10.2. Do not condemn us, show us Wherefore thou Contendest with us.
and accordingly own it, and be humbled for it, confessing, with David, (somewhat in a like Case) 2 Sam. 24.10. Not onely that we have sinned, but that we h••e sinned (Meodh, Va•de) Greatly;
and accordingly own it, and be humbled for it, confessing, with David, (somewhat in a like Case) 2 Sam. 24.10. Not only that we have sinned, but that we h••e sinned (Meodh, Va•de) Greatly;
But (lest I seem over tedious) let it suffice to say, That it doth Argue great forgetfulness of God, a great strangeness to him, and an alienation from him;
But (lest I seem over tedious) let it suffice to say, That it does Argue great forgetfulness of God, a great strangeness to him, and an alienation from him;
It is a kind of Idolatry and Adultery, that which we call Spiritual Adultery and Idolatry, viz. An Idolizing of the Creature, a putting God out of place, a putting him beside his Throne (wherein he sits as Supreme Lord, Governour and Disposer of all) and setting up our selves in his stead.
It is a kind of Idolatry and Adultery, that which we call Spiritual Adultery and Idolatry, viz. an Idolizing of the Creature, a putting God out of place, a putting him beside his Throne (wherein he sits as Supreme Lord, Governor and Disposer of all) and setting up our selves in his stead.
and I will alledge onely that one Scripture for the Proof of it, Jer. 17.5. Cursed be the Man that trusteth in Man, and maketh Flesh his Arm, and whose Heart departeth from the Lord.
and I will allege only that one Scripture for the Proof of it, Jer. 17.5. Cursed be the Man that Trusteth in Man, and makes Flesh his Arm, and whose Heart departeth from the Lord.
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It is indeed my desire, and God forbid, but that it should be my desire, that in one sence we may never see this sin in the Fruits of it, (i. e.) by Experiencing the Fruits of it in such sort as we have already done,
It is indeed my desire, and God forbid, but that it should be my desire, that in one sense we may never see this since in the Fruits of it, (i. e.) by Experiencing the Fruits of it in such sort as we have already done,
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and what can the mischievous Fruit thereof be less than this, viz. Gods departing from us, according to the tenour of his threatnin•? 2 Chron. 15.2. If ye f•r•• 〈 … 〉 he will forsake you.
and what can the mischievous Fruit thereof be less than this, viz. God's departing from us, according to the tenor of his threatnin•? 2 Chronicles 15.2. If you f•r•• 〈 … 〉 he will forsake you.
How sorely did Gods People of Old smart for this sin? What dis-appointments did they suffer upon this account? Their Carnal dependance upon their Confederacies is styled a feed•ng upon Wind,
How sorely did God's People of Old smart for this since? What disappointments did they suffer upon this account? Their Carnal dependence upon their Confederacies is styled a feed•ng upon Wind,
and following after the East-wi•d, an increasing of Lyes and Desolation, Hos. 12.1. See what is Recorded of Ʋzziah, 2 Chron. 26.16. When he was strong, his Heart was lifted up, (i. e.) In Confidence of his own strength.
and following After the East-wi•d, an increasing of Lies and Desolation, Hos. 12.1. See what is Recorded of Ʋzziah, 2 Chronicles 26.16. When he was strong, his Heart was lifted up, (i. e.) In Confidence of his own strength.
As Jezebel said to Jehu (Had Zimri Peace who slew his Master? ) In like sort do I say, Had Ahaz any Advantage for Trusting to the King of Assyria for help? No, says the story, he helped him not.
As Jezebel said to Jehu (Had Zimri Peace who slew his Master?) In like sort do I say, Had Ahaz any Advantage for Trusting to the King of Assyria for help? No, Says the story, he helped him not.
because this was the sin, not onely of wicked Ahaz, but also of Godly Asa: And how did Asa speed? or what did he get by it? See the story at large Recorded, 2 Chron. 16. In short, he lost by it;
Because this was the since, not only of wicked Ahaz, but also of Godly Asa: And how did Asa speed? or what did he get by it? See the story At large Recorded, 2 Chronicles 16. In short, he lost by it;
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And the mischievous Fruit of it yet farther, is (which was the Occasion of my mentioning it from the begi•ning,) That it is a great Impediment to the Reformation of a sinful People;
And the mischievous Fruit of it yet farther, is (which was the Occasion of my mentioning it from the begi•ning,) That it is a great Impediment to the Reformation of a sinful People;
for while they depend upon their own strength, and the strength of their Confederates for security, they are never like to take Gods way for the securing of themselves, (i. e.) to Reform their sins, which have brought them into straits,
for while they depend upon their own strength, and the strength of their Confederates for security, they Are never like to take God's Way for the securing of themselves, (i. e.) to Reform their Sins, which have brought them into straits,
and whom to distrust, Esay 2.22. Cease ye from Man, whose breath is in his Nostrils, for wherein is he to be accounted of? Psal. 146.3. Put not your trust in Princes, nor in any Child of Man, in whom there is no help;
and whom to distrust, Isaiah 2.22. Cease you from Man, whose breath is in his Nostrils, for wherein is he to be accounted of? Psalm 146.3. Put not your trust in Princes, nor in any Child of Man, in whom there is no help;
In this kind of quiet Trust and Considence will our strength be, Esay 30.15. Happy is he, who hath the God of Jacob for his help, and whose hope is in the Lord his God, Psal. 146.5. Wherefore trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength, Esay 26.4.
In this kind of quiet Trust and Confidence will our strength be, Isaiah 30.15. Happy is he, who hath the God of Jacob for his help, and whose hope is in the Lord his God, Psalm 146.5. Wherefore trust you in the Lord for ever, for in the Lord Jehovah is everlasting strength, Isaiah 26.4.
when sinners will not believe the Threatnings of God in Scripture against sin and sinners, when as it is said of the wicked ( Psal. 58.5. They being there compared to the deaf Adder, that stoppeth her ear, not hearkning to the voyce of the Charmer, charm he never so wisely.
when Sinners will not believe the Threatenings of God in Scripture against since and Sinners, when as it is said of the wicked (Psalm 58.5. They being there compared to the deaf Adder, that stoppeth her ear, not Harkening to the voice of the Charmer, charm he never so wisely.
though we walk in the Imagin•tion of our own Hearts, adding Drunkenness to thirst, as appears by that Admonition in Deut. 29.18, 19. And by the Sermons of the Prophets, where in sinners are charged with this Infidelity and self-flattery, point blank contrary to what they were threatned with. See Jer 5.12.
though we walk in the Imagin•tion of our own Hearts, adding drunkenness to thirst, as appears by that Admonition in Deuteronomy 29.18, 19. And by the Sermons of the prophets, where in Sinners Are charged with this Infidelity and Self-flattery, point blank contrary to what they were threatened with. See Jer 5.12.
neither shall we see Sword, no• F•mine. See M•c. 3.11. and Esay 28.15. where the wicked are brought in, saying, we have a made Covenant with Death, and with Hell are we at an Agreement — And this Infidelity of thei•s was a great hinderance to their Reformation;
neither shall we see Sword, no• F•mine. See M•c. 3.11. and Isaiah 28.15. where the wicked Are brought in, saying, we have a made Covenant with Death, and with Hell Are we At an Agreement — And this Infidelity of thei•s was a great hindrance to their Reformation;
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This Infidelity Moses doth therefore style a Root, that beareth Gall and VVormwood, Deut. 29.18. It is Capitale venenum, & •ortif•rum, this root is rank Poyson, as the word ( Rosh in the Original) signifies, it will poyson Man and VVoman, Family and Tribe ▪ (to speak in the words of Moses in that place) let me speak the same thing in other words, saying, VVheresoever this Infidelity h•th taken Root, it will poyson Court, City, Coll•dge ▪ Country, Kingdom;
This Infidelity Moses does Therefore style a Root, that bears Gall and VVormwood, Deuteronomy 29.18. It is Capital venenum, & •ortif•rum, this root is rank Poison, as the word (Rosh in the Original) signifies, it will poison Man and VVoman, Family and Tribe ▪ (to speak in the words of Moses in that place) let me speak the same thing in other words, saying, Wheresoever this Infidelity h•th taken Root, it will poison Court, city, Coll•dge ▪ Country, Kingdom;
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This Root was it that poysoned our fir•t Parents, as appears by the sad story touching the manner and means of their Apostacy, Recorded in Gen. 3. viz. Their believing the Promise or suggestion of the Devil, rather than the Threatning of God.
This Root was it that poisoned our fir•t Parents, as appears by the sad story touching the manner and means of their Apostasy, Recorded in Gen. 3. viz. Their believing the Promise or suggestion of the devil, rather than the Threatening of God.
This sin of Infidelity doth, barely in it self considered, and as abstracted from its Cursed Root, provoke God to punish a People seven times more for their sins. See Esay 28.15.17.
This since of Infidelity does, barely in it self considered, and as abstracted from its Cursed Root, provoke God to Punish a People seven times more for their Sins. See Isaiah 28.15.17.
In that Metaphorical Expression there is an allusion to the Practice of Masons or Carpenters, who when they would do a thing exactly, use to do it by Line and Level;
In that Metaphorical Expression there is an allusion to the Practice of Masons or Carpenters, who when they would do a thing exactly, use to do it by Line and Level;
Answ. Whether there be any one who is absolutely, perfectly, without any intervals, or intermissions an Atheist, I will not dispute, much less determine; it is enough to say,
Answer Whither there be any one who is absolutely, perfectly, without any intervals, or intermissions an Atheist, I will not dispute, much less determine; it is enough to say,
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And if there be any Truth in that common Proverb (There is no Smoak without some Fire.) Fame hath not raised such a smoak without some Fire, some real Truth as to the Matter in hand.
And if there be any Truth in that Common Proverb (There is no Smoke without Some Fire.) Fame hath not raised such a smoke without Some Fire, Some real Truth as to the Matter in hand.
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And what though wicked Men say, they believe God and his Word? Must we believe them therefore (i. e.) that they say true in so saying? May not we say to them, Quid verba audiam, cum facta videam? Must we believe the Transgressour, or not rather his Transgressions;
And what though wicked Men say, they believe God and his Word? Must we believe them Therefore (i. e.) that they say true in so saying? May not we say to them, Quid verba audiam, cum facta videam? Must we believe the Transgressor, or not rather his Transgressions;
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Though Dives had (for ought appears) but five Brethren in the Flesh, yet as for Brethren in this piece of Spiritual Iniquity [ Infidelity ] he had hundreds and thousands;
Though Dives had (for ought appears) but five Brothers in the Flesh, yet as for Brothers in this piece of Spiritual Iniquity [ Infidelity ] he had hundreds and thousands;
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nor is it to be doubted, but that of this sort of his Infidel Brethren there is a numerous Generation remaining in all places to this day, especially among the Diveses, the Rich and Great Ones of the World, who are as hard of belief of an He•ven,
nor is it to be doubted, but that of this sort of his Infidel Brothers there is a numerous Generation remaining in all places to this day, especially among the Diverse, the Rich and Great Ones of the World, who Are as hard of belief of an He•ven,
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But what was Abraham 's Answer to Dives his Request touching one to be sent from the Dead? See v. 29. They have Moses and the Prophets, let them hear them;
But what was Abraham is Answer to Dives his Request touching one to be sent from the Dead? See v. 29. They have Moses and the prophets, let them hear them;
But without all peradventure, that Reply of Father Abraham was, and is enough both to silence and to satisfie Dives, and all other h•s Breth•en in Infidelity:
But without all Peradventure, that Reply of Father Abraham was, and is enough both to silence and to satisfy Dives, and all other h•s Breth•en in Infidelity:
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For as the People said (they being Convinced by the Miracles, which they saw, John 7.31.) When Christ cometh will he do more Miracles than these, which this Man hath done? In like sort may it be said,
For as the People said (they being Convinced by the Miracles, which they saw, John 7.31.) When christ comes will he do more Miracles than these, which this Man hath done? In like sort may it be said,
B•t oh how vain is it for you to expect such Wonders, or to flatter your selves in the supposed Fruit and Issue of them? It is vain for you to expect, that God should gr•tifie you in your Infidelity and Tempting of God, by working new wonders upon your demand;
B•t o how vain is it for you to expect such Wonders, or to flatter your selves in the supposed Fruit and Issue of them? It is vain for you to expect, that God should gr•tifie you in your Infidelity and Tempting of God, by working new wonders upon your demand;
and therefore, as our Saviour said to the un•elieving J•ws, who were still call•ng for more Miracles (for that is the meaning of the word NONLATINALPHABET ▪ Sign, Mat. 12.39.) There shall no sign be given you,
and Therefore, as our Saviour said to the un•elieving J•ws, who were still call•ng for more Miracles (for that is the meaning of the word ▪ Signen, Mathew 12.39.) There shall no Signen be given you,
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The Premises considered, it is no more than needful, yea, it is very needful, that sinners should again and again be admonished of that bitter Root afore said,
The Premises considered, it is no more than needful, yea, it is very needful, that Sinners should again and again be admonished of that bitter Root afore said,
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so the Scriptures themselves, being taken together with their attestations, (i. e.) the Miracles, wherewith they were attested, are a very fit and proper Antidote to expel the said Atheism and Infidelity.
so the Scriptures themselves, being taken together with their attestations, (i. e.) the Miracles, wherewith they were attested, Are a very fit and proper Antidote to expel the said Atheism and Infidelity.
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We need no other Answer, than was that of Abraham 's, If men will not hear Moses and the Prophets, neither will they be perswaded though one rose from the dead.
We need no other Answer, than was that of Abraham is, If men will not hear Moses and the prophets, neither will they be persuaded though one rose from the dead.
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If one should rise from the dead according to your wish, would he, or could he do more Miracles than Moses did? ( those many wondrous works in the Land of Ham, and Terrible things by the Red Sea, Psal. 106.22.) And then those two Prophets of the Lord, Elijah and Elisha did? Why then should what Abraham here says, seem strange to you,
If one should rise from the dead according to your wish, would he, or could he do more Miracles than Moses did? (those many wondrous works in the Land of Ham, and Terrible things by the Read Sea, Psalm 106.22.) And then those two prophets of the Lord, Elijah and Elisha did? Why then should what Abraham Here Says, seem strange to you,
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It is the Testimony of the Noble Earl of Marleborough, who being a Captain of one of H•s Majesties Ships, employed in the War against t•e Dutch, 1665. did a very few days before t at •loody Battel, June the 3. and wherein God g•ve our King a signal Victory,
It is the Testimony of the Noble Earl of Marlborough, who being a Captain of one of H•s Majesties Ships, employed in the War against t•e Dutch, 1665. did a very few days before tO At •loody Battle, June the 3. and wherein God g•ve our King a signal Victory,
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I say, a very few days before that •ight he wrote to an Honourable Person a Courtier, the following Letter, which having seen and Transcribed pres•ntly after his Death out of a Copy sent to some of his near Relations in Somers•t-shire, and having since th•n preserved in my Study,
I say, a very few days before that •ight he wrote to an Honourable Person a Courtier, the following letter, which having seen and Transcribed pres•ntly After his Death out of a Copy sent to Some of his near Relations in Somers•t-shire, and having since th•n preserved in my Study,
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but from a sober Resolution of what concerns my self, and an earnest desire to do you more good after my Death, th•n my Example (God of his Mercy pardon the badness of it) in my Life time hath done yon harm.
but from a Sobrium Resolution of what concerns my self, and an earnest desire to do you more good After my Death, th•n my Exampl (God of his Mercy pardon the badness of it) in my Life time hath done yond harm.
and for the avoiding those inextricable disquisitions and entanglements our own frail Reason would perplex us withal, God of his Infinite Mercy hath given us his Holy Word, in which as there are many things hard to be understood,
and for the avoiding those inextricable disquisitions and entanglements our own frail Reason would perplex us withal, God of his Infinite Mercy hath given us his Holy Word, in which as there Are many things hard to be understood,
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And having thus adventured to Publish it, I will make no Comment upon it, albeit, I do Judge, that every Line therein is worthy to be written in Letters of Gold,
And having thus adventured to Publish it, I will make no Comment upon it, albeit, I do Judge, that every Line therein is worthy to be written in Letters of Gold,
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Nor (whatsoever I have heard of him) will I say ought more, than he doth in this his Penitential Letter in effect say of himself, viz. That he had been,
Nor (whatsoever I have herd of him) will I say ought more, than he does in this his Penitential letter in Effect say of himself, viz. That he had been,
but b•ing Converted, and having obtained mercy (the Gr•ce of our Lord having been exceeding abundant, with Faith and Love, which is in Christ Jesus, 1 Tim. 1.14. to use the words of hi• Fellow-Convert in a like C•se) he did earnestly endeavour the Conversion of others, esp•cially of such as he had perverted.
but b•ing Converted, and having obtained mercy (the Gr•ce of our Lord having been exceeding abundant, with Faith and Love, which is in christ jesus, 1 Tim. 1.14. to use the words of hi• Fellow-Convert in a like C•se) he did earnestly endeavour the Conversion of Others, esp•cially of such as he had perverted.
1. To God in the way of Praise and Thanksgiving, well hoping the Noble Author thereof to be in Heaven, there in Consort with Saints and Angels, singing Hallelujahs, I will adjoyn my self to his Triumphant Chariot, saying, in the words of his fore-named fellow-Convert, Now, unto the King Eternal, Immortal, Invisible, the onely wise God (whose Judgments are unsearchable,
1. To God in the Way of Praise and Thanksgiving, well hoping the Noble Author thereof to be in Heaven, there in Consort with Saints and Angels, singing Hallelujahs, I will adjoin my self to his Triumphant Chariot, saying, in the words of his forenamed fellow-Convert, Now, unto the King Eternal, Immortal, Invisible, the only wise God (whose Judgments Are unsearchable,
yet listen to one, that doth here speak to you, as our Saviour occasionally sometimes did, out of a Ship. If the words of the Living have not, at lea•t, let the words of a Dying man prevail with you.
yet listen to one, that does Here speak to you, as our Saviour occasionally sometime did, out of a Ship. If the words of the Living have not, At lea•t, let the words of a Dying man prevail with you.
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Though you do less value the Admonitions and Advice of a Lord Bishop, yet as for the words of such a Lord as this, let me bespeak your Entertainment of his Advice, in the words of Daniel to Nebuchadnezzar, Let his Counsel be acceptable to you,
Though you do less valve the Admonitions and advice of a Lord Bishop, yet as for the words of such a Lord as this, let me bespeak your Entertainment of his advice, in the words of daniel to Nebuchadnezzar, Let his Counsel be acceptable to you,
as Grand Impediments to sinners their Reformation) with that Admonition of the Apostle, saying, Heb. 3.12. Take heed, Brethren, lest there be in any of you an evil Heart of unbelief in departing from the Living God.
as Grand Impediments to Sinners their Reformation) with that Admonition of the Apostle, saying, Hebrew 3.12. Take heed, Brothers, lest there be in any of you an evil Heart of unbelief in departing from the Living God.
and for that cause I shall in this Admonition direct my speech to all of all sorts distributively, saying, Take heed, lest there be in any of you (Man, or Woman; Family, or Tribe; high, or low; Rich, or Poor;
and for that cause I shall in this Admonition Direct my speech to all of all sorts distributively, saying, Take heed, lest there be in any of you (Man, or Woman; Family, or Tribe; high, or low; Rich, or Poor;
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if we intend to be Reformed, I will onely for the remainder of what will be said in this Use of Direction, suggest two special means for our Reformation, to the Use whereof I shall exhort you,
if we intend to be Reformed, I will only for the remainder of what will be said in this Use of Direction, suggest two special means for our Reformation, to the Use whereof I shall exhort you,
1. The Word of God contained in the Holy Scriptures of the Old and New Te•tament, of which St. Paul says, that it is able to make us wise to Salvation, 2 Tim. 3.15.
1. The Word of God contained in the Holy Scriptures of the Old and New Te•tament, of which Saint Paul Says, that it is able to make us wise to Salvation, 2 Tim. 3.15.
and as for the special Profit thereof he doth instance in several particulars, s•ying, That being given by Inspiration NONLATINALPHABET, being breathed by God, it is profitable for Doctrine,
and as for the special Profit thereof he does instance in several particulars, s•ying, That being given by Inspiration, being breathed by God, it is profitable for Doctrine,
I put in those Restrictive Expressions [ in its kind, and as to the ends thereby intended by God ] lest any one should NONLATINALPHABET (to use the Apostles expression, 2 Cor. 10.14.) reach and stretch it beyond its measure,
I put in those Restrictive Expressions [ in its kind, and as to the ends thereby intended by God ] lest any one should (to use the Apostles expression, 2 Cor. 10.14.) reach and stretch it beyond its measure,
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e.) It is not a Rule to Direct us in all manner of Actions of Humane Life, e. g. It doth not direct Artists, the Professors of ony Arts and Sciences (styled Liberal,
e.) It is not a Rule to Direct us in all manner of Actions of Humane Life, e. g. It does not Direct Artists, the Professors of only Arts and Sciences (styled Liberal,
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or illiberal) the best way, or Method, how to manage and Order their work, Masons and Carpenters how to Build an House, Mariners how to Order their Compass, &c. God did not intend,
or illiberal) the best Way, or Method, how to manage and Order their work, Masons and Carpenters how to Built an House, Mariners how to Order their Compass, etc. God did not intend,
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Circumstances as to Vestures, Postures, Gestures, &c. Gods Word doth not determine the site or posture of a Minister in Preaching; whether to standing, or sitting;
circumstances as to Vestures, Postures, Gestures, etc. God's Word does not determine the site or posture of a Minister in Preaching; whither to standing, or sitting;
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The like Circumstances pertaining to this and other parts of Gods Worship, as undetermined by the Word of God mignt be instanced in, Respectively whereunto the Word of God is onely a general Rule, prescribing onely indefinite-wise, That all things be done decently, in Order, and to Edification.
The like circumstances pertaining to this and other parts of God's Worship, as undetermined by the Word of God mignt be instanced in, Respectively whereunto the Word of God is only a general Rule, prescribing only indefinite-wise, That all things be done decently, in Order, and to Edification.
but also the Peace of their own Consciences and freedom from superstitious enlargements thereof) or the Peace of the Church whereof they are Members, to take heed of stretching Gods Word beyond its Line, by making it a Rule in,
but also the Peace of their own Consciences and freedom from superstitious enlargements thereof) or the Peace of the Church whereof they Are Members, to take heed of stretching God's Word beyond its Line, by making it a Rule in,
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or for such things as it was not designed for, or by making it a particular Rule in such things, wherein God did intend it onely for a Rule as to generals.
or for such things as it was not designed for, or by making it a particular Rule in such things, wherein God did intend it only for a Rule as to generals.
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We must be careful to understand and apply it NONLATINALPHABET (to speak in the Language of the Apostle, 2 Cor. 10.13.) according to its due measure, but no farther.
We must be careful to understand and apply it (to speak in the Language of the Apostle, 2 Cor. 10.13.) according to its due measure, but no farther.
It were easie to demonstrate the mischiefs of doing otherwise, to which mischiefs it hath betrayed the Socinians, Anabaptists, with many others among us, whom I am loath to give a Name unto.
It were easy to demonstrate the mischiefs of doing otherwise, to which mischiefs it hath betrayed the socinians, Anabaptists, with many Others among us, whom I am loath to give a Name unto.
he ought to produce the Word of God as the Rule in such Matters, proving by the Sriptures, that such and such things are forbidden by the VVord as sinful,
he ought to produce the Word of God as the Rule in such Matters, proving by the Scriptures, that such and such things Are forbidden by the Word as sinful,
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as of equal Necessity and Authoriry with the Scriptures. B•t as Abraham said to the King of Sodom, (Gen. 13.21. Give me the Souls, and take thou the Goods to thy self.
as of equal Necessity and authority with the Scriptures. B•t as Abraham said to the King of Sodom, (Gen. 13.21. Give me the Souls, and take thou the Goods to thy self.
2. Gods Word is the Instrumental Efficient Cause of a sinners Reformation, it being designed by God to Convert them from the Error of their ways, Psal. 19.7. The Law of God is perfect, says David, Converting the Soul. Sanctifie them through thy Truth, s•ys our Saviour, praying for the World of Believers, Thy Word is Truth, John, 17.17. Of his own Will begat he us, says St. James, By the Word of Truth, Chap. 1.18. The most notorious sinners have by means of Gods Word been Reformed.
2. God's Word is the Instrumental Efficient Cause of a Sinners Reformation, it being designed by God to Convert them from the Error of their ways, Psalm 19.7. The Law of God is perfect, Says David, Converting the Soul. Sanctify them through thy Truth, s•ys our Saviour, praying for the World of Believers, Thy Word is Truth, John, 17.17. Of his own Will begat he us, Says Saint James, By the Word of Truth, Chap. 1.18. The most notorious Sinners have by means of God's Word been Reformed.
See the story of the Ephesian Converts, Recorded Acts 19. the Conclusion whereof is in these words, v. 20. So mightily grew the Word of God and prevailed.
See the story of the Ephesian Converts, Recorded Acts 19. the Conclusion whereof is in these words, v. 20. So mightily grew the Word of God and prevailed.
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or relates thy story of any sinners, who by that means have been Reformed, we must not Understand as if their Reformation had been wrought meerly by their Sufferings, without Gods Word,
or relates thy story of any Sinners, who by that means have been Reformed, we must not Understand as if their Reformation had been wrought merely by their Sufferings, without God's Word,
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whereas divers Causes may concur, and have their several Interests in Co-operating the selfsame effect. Gods Word doth work with his Rod, and his Rod with his Word;
whereas diverse Causes may concur, and have their several Interests in Cooperating the selfsame Effect. God's Word does work with his Rod, and his Rod with his Word;
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It is by means of Gods Rod that he doth sometimes bring his VVord to their remembrance, (which otherwise would never have been minded) and doth set it home upon their Consciences.
It is by means of God's Rod that he does sometime bring his Word to their remembrance, (which otherwise would never have been minded) and does Set it home upon their Consciences.
The Premises Considered, would sinners be Reformed by these things, (i. e.) by the Judgments of God upon them, let them be exhorted to acquaint themselves with this Rule of Reformation, The VVord of God.
The Premises Considered, would Sinners be Reformed by these things, (i. e.) by the Judgments of God upon them, let them be exhorted to acquaint themselves with this Rule of Reformation, The Word of God.
Quench not the Spirit. Despise not Prophecyings, 1 Thes. 5.19, 20. Deride not the plain Preaching of Christs Gospel, it having pleased God by the Foolishness of Preaching to save Believers, 1 Cor. 1. 21. And the Gospel of Christ being the wisdom of God,
Quench not the Spirit. Despise not Prophesyings, 1 Thebes 5.19, 20. Deride not the plain Preaching of Christ Gospel, it having pleased God by the Foolishness of Preaching to save Believers, 1 Cor. 1. 21. And the Gospel of christ being the Wisdom of God,
as is Hushai 's Description of a v•liant Man, 2 Sam. 17.10. You will then lament with him in Prov. 5.11. saying, How have I hated Instruction, and my Heart despised Reproof, &c. Remember the dying words of him, that hath told you, what an Infinite mercy it is, that for the avoiding of those inextricable entanglements our own trail Reason would entangle us withal:
as is Hushai is Description of a v•liant Man, 2 Sam. 17.10. You will then lament with him in Curae 5.11. saying, How have I hated Instruction, and my Heart despised Reproof, etc. remember the dying words of him, that hath told you, what an Infinite mercy it is, that for the avoiding of those inextricable entanglements our own trail Reason would entangle us withal:
It was Gods singular goodness to his Israel, in that he shewed to them his Statutes and his Judgments, having not dealt so with every Nation, Psal. 147. lat. Let us accordingly prize and value the Word of God,
It was God's singular Goodness to his Israel, in that he showed to them his Statutes and his Judgments, having not dealt so with every nation, Psalm 147. lat. Let us accordingly prize and valve the Word of God,
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Let us study the Scriptures, let them be our frequent Meditation. Let our Hearts be awed by it, as was Davids, saying, Psal. 119.161. My Heart standeth in awe of thy Word.
Let us study the Scriptures, let them be our frequent Meditation. Let our Hearts be awed by it, as was Davids, saying, Psalm 119.161. My Heart Stands in awe of thy Word.
David, w•o was so Magnanimous as to say, Though an Hoast should encamp against me, my Heart shall not fear, yet says, that his Heart stood in awe of Gods Word.
David, w•o was so Magnanimous as to say, Though an Host should encamp against me, my Heart shall not Fear, yet Says, that his Heart stood in awe of God's Word.
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SECT. XL. 2. THE last Means I shall Direct you unto, is Prayer. VVe should Pray at all Times ( Psal. 62.8. Trust in him at all Times, ye People, pour forth your Hearts before him ) especially in the Time of Trouble, Psal. 50.15. Suffering Times are Praying Times.
SECT. XL. 2. THE last Means I shall Direct you unto, is Prayer. We should Pray At all Times (Psalm 62.8. Trust in him At all Times, you People, pour forth your Hearts before him) especially in the Time of Trouble, Psalm 50.15. Suffering Times Are Praying Times.
implyed, I say, in 2 Chron. 7.14. If my People, that is called by my Name, shall humble themselves, and Pray, and seek my Face — Is any Man Afflicted, says St. James, let him Pray.
employed, I say, in 2 Chronicles 7.14. If my People, that is called by my Name, shall humble themselves, and Pray, and seek my Face — Is any Man Afflicted, Says Saint James, let him Pray.
I will go, says God, to my place, till they seek my Face, Hos. 5.15. Till sinners cease their spitting into Gods Face (spitting Oaths and Curses into the Face of God) and do seek his Face by humble and earnest Prayer;
I will go, Says God, to my place, till they seek my Face, Hos. 5.15. Till Sinners cease their spitting into God's Face (spitting Oaths and Curses into the Face of God) and do seek his Face by humble and earnest Prayer;
O! when will sinners Pray, if not when they are under Divine Punishments for their sins? In their Affliction, says God, they will seek me early, Hos. 5.15. (i. e.) They will then do it, or they will never do it.
OH! when will Sinners Pray, if not when they Are under Divine Punishments for their Sins? In their Affliction, Says God, they will seek me early, Hos. 5.15. (i. e.) They will then do it, or they will never do it.
Many there be, who will pray for the removing of Gods Judgments, in which sence that of the Psalmist is to be understood, Psal. 78.34. When he slew them, then they sought him, and they returned, and enquired early after God:
Many there be, who will pray for the removing of God's Judgments, in which sense that of the Psalmist is to be understood, Psalm 78.34. When he slew them, then they sought him, and they returned, and inquired early After God:
and scarce worthy the name of praying, God himself calling it by the name of howling, Hos. 7.14. And they have not cryed unto me with their heart, when they howled upon their Beds;
and scarce worthy the name of praying, God himself calling it by the name of howling, Hos. 7.14. And they have not cried unto me with their heart, when they howled upon their Beds;
and the Reason of Gods saying thus is rendred in the words immediately following, viz. The main thing, which they shou•d have minded, they did not pray for, viz. That they might be made better by their Sufferings.
and the Reason of God's saying thus is rendered in the words immediately following, viz. The main thing, which they shou•d have minded, they did not pray for, viz. That they might be made better by their Sufferings.
or the lowing of the Ox for Fodder, or the howling of some Beast for Prey, being pinched with hunger, rather than the Prayers of a sinner sensible of his sin,
or the lowing of the Ox for Fodder, or the howling of Some Beast for Prey, being pinched with hunger, rather than the Prayers of a sinner sensible of his since,
Let us pray, and pray heartily (lifting up Heart as well as Hand) and let the main thing prayed for be a Reformation by Gods Judgments that are upon us.
Let us pray, and pray heartily (lifting up Heart as well as Hand) and let the main thing prayed for be a Reformation by God's Judgments that Are upon us.
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as our Saviour did of Blind Bartimeus, saying, Mark 10.51. What wilt thou, that I should do unto thee? VVe may be able to Answer truly, Lord, that I may be Reformed by these things.
as our Saviour did of Blind Bartimaeus, saying, Mark 10.51. What wilt thou, that I should do unto thee? We may be able to Answer truly, Lord, that I may be Reformed by these things.
and with the like words, I will endeavour to awaken sinners under the punishing hand of God, saying, what meanest thou, O secure sinner? Arise, Call upon thy God, Pray to him so to Sanctifie thy Sufferings,
and with the like words, I will endeavour to awaken Sinners under the punishing hand of God, saying, what Meanest thou, Oh secure sinner? Arise, Call upon thy God, Pray to him so to Sanctify thy Sufferings,
Till sinners are by their Sufferings thus brought upon their knees, as was Manasses (of whom we Read, 2 Chron. 33.12. That when he was in Affliction he besought the Lord his God.
Till Sinners Are by their Sufferings thus brought upon their knees, as was Manasses (of whom we Read, 2 Chronicles 33.12. That when he was in Affliction he besought the Lord his God.
as the Lord to Ananias said of Saul, Behold, he Prayeth, and prays to God, saying, Lord, what wouldst thou have me to do? VVhen a sinner doth thus put his mouth in the Dust (as is the Expression, Lam. 3.29.) then indeed there is fair hope of his being Reformed by these things.
as the Lord to Ananias said of Saul, Behold, he Prayeth, and prays to God, saying, Lord, what Wouldst thou have me to do? When a sinner does thus put his Mouth in the Dust (as is the Expression, Lam. 3.29.) then indeed there is fair hope of his being Reformed by these things.
SECT. XLI. 3. I Come now to the Third kind of Direction promised to be insisted upon, (i. e.) A Direction to such Motives as are fit and proper to induce us to the said Reformation exhorted unto. To this end consider,
SECT. XLI. 3. I Come now to the Third kind of Direction promised to be insisted upon, (i. e.) A Direction to such Motives as Are fit and proper to induce us to the said Reformation exhorted unto. To this end Consider,
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Now, the consideration of this very thing should move us to Reform, for as much as long as we are un reformed, we are in a Course, or way opposite to God.
Now, the consideration of this very thing should move us to Reform, for as much as long as we Are un reformed, we Are in a Course, or Way opposite to God.
and as touching God, I shall say of h•m, or commend to your Consideration concerning him no more than what he says of himself in the first verse of this Chapter, saying, I am the Lord (Jehovah) your God He then is Jehovah, and he is our God. Consider then,
and as touching God, I shall say of h•m, or commend to your Consideration Concerning him no more than what he Says of himself in the First verse of this Chapter, saying, I am the Lord (Jehovah) your God He then is Jehovah, and he is our God. Consider then,
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1. That he is Jehovah. By this Name he was not altogether unknown to Mankind from the beginning• for as much as we find the name in Gen. 2.4. ••ough in after Ages he was better known thereby, viz. by verifying the importance thereof, Exod. 6.3.
1. That he is Jehovah. By this Name he was not altogether unknown to Mankind from the beginning• for as much as we find the name in Gen. 2.4. ••ough in After Ages he was better known thereby, viz. by verifying the importance thereof, Exod 6.3.
1. His Almighty Power and Greatness, his being of himself before the World was, according to that in Esay 44.6. wherein he is brought in, saying of himself, I am the first, and I am the last.
1. His Almighty Power and Greatness, his being of himself before the World was, according to that in Isaiah 44.6. wherein he is brought in, saying of himself, I am the First, and I am the last.
so that none is able to withstand him, as Jehoshaphat says of, and to him, 2 Chron. 20.6. A God, who can at his pleasure Revenge himself upon all his Opposers;
so that none is able to withstand him, as Jehoshaphat Says of, and to him, 2 Chronicles 20.6. A God, who can At his pleasure Revenge himself upon all his Opposers;
See what Challenges he doth make to those, who were ready (it seems) to Challenge him as defective in kindness to them, J•r. 2.31. Have I been a Wilderness to Israel? A Land of Darkness? And Mic. 6.3. O my People, what have I done unto thee, and wherein have I wearied thee? Testifie against me.
See what Challenges he does make to those, who were ready (it seems) to Challenge him as defective in kindness to them, J•r. 2.31. Have I been a Wilderness to Israel? A Land of Darkness? And Mic. 6.3. Oh my People, what have I done unto thee, and wherein have I wearied thee? Testify against me.
Or as Moses said to Gods Israel of Old, Deut. 32.6. Do ye thus requi•e the Lord, O ye Foolish People, and unwise? Jehovah is that God, who when he doth punish us seven times, could punish us seventy times seven for our sins;
Or as Moses said to God's Israel of Old, Deuteronomy 32.6. Do you thus requi•e the Lord, Oh you Foolish People, and unwise? Jehovah is that God, who when he does Punish us seven times, could Punish us seventy times seven for our Sins;
Ye know, says Joshua to the Elders of Israel, Chap. 23.14. in all your Hearts, and in all your Souls, that not one thing hath failed of all the good things, which the Lord your God spake concerning you;
You know, Says joshua to the Elders of Israel, Chap. 23.14. in all your Hearts, and in all your Souls, that not one thing hath failed of all the good things, which the Lord your God spoke Concerning you;
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So he was with Israel of Old, and so he is now also with professed Believers in Christ, they being upon this account styled Abraham 's Children, the Circumcision, Phil. 3.3.
So he was with Israel of Old, and so he is now also with professed Believers in christ, they being upon this account styled Abraham is Children, the Circumcision, Philip 3.3.
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we walk as Women who break Wedlock do walk, and as Rebels, who take up Arms against their Sovereign, to whom they have sworn Faith and Allegiance, do walk.
we walk as Women who break Wedlock do walk, and as Rebels, who take up Arms against their Sovereign, to whom they have sworn Faith and Allegiance, do walk.
e. g. We should have Reformed by the hearing of Gods Word, his Commands, his Counsels, his wooings and beseechings, his denounciations of Judgments, his inflicting of Judgment upon other sinners like our selves, his former lesser punishments upon our selves.
e. g. We should have Reformed by the hearing of God's Word, his Commands, his Counsels, his wooings and beseechings, his denunciations of Judgments, his inflicting of Judgement upon other Sinners like our selves, his former lesser punishments upon our selves.
(Sirs, ye should have hearkn•d unto me, and so to have gained this harm and loss.) Sinners, ye should have hearkned to the voyce of God speaking to you in his Word,
(Sirs, you should have hearkn•d unto me, and so to have gained this harm and loss.) Sinners, you should have hearkened to the voice of God speaking to you in his Word,
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and that sinners are not drawn to Duty, and kept close to it by these, is brought in as a Circumstance greatly aggravating their sins, Hos. 11.4. and 7.13.
and that Sinners Are not drawn to Duty, and kept close to it by these, is brought in as a Circumstance greatly aggravating their Sins, Hos. 11.4. and 7.13.
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Even this one branch of Gods rich goodness, (i. e.) his forbearance and long-suffering, should according to his Native tendency effectually have led us to Repentance, Rom. 2.4.
Even this one branch of God's rich Goodness, (i. e.) his forbearance and long-suffering, should according to his Native tendency effectually have led us to Repentance, Rom. 2.4.
Let the time past of our Life suffice us, sa•s St. Peter, to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, excess of Wine — Thus saith the Lord God by the Prophet Ezekiel (Chap. 44.6.) O ye House of Israel, Le it suffice you of all your abominations.
Let the time past of our Life suffice us, sa•s Saint Peter, to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lustiest, excess of Wine — Thus Says the Lord God by the Prophet Ezekielem (Chap. 44.6.) Oh you House of Israel, Le it suffice you of all your abominations.
even a Reformation now, and by these things shall not be in vain. It must indeed be acknowledged, and that with shame and sorrow, that a Reformation by,
even a Reformation now, and by these things shall not be in vain. It must indeed be acknowledged, and that with shame and sorrow, that a Reformation by,
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and not before these things were inflicted, is too too late (precisely considered under the Notion of Duty) forasmuch as it was our Duty to have Reform•d sooner,
and not before these things were inflicted, is too too late (precisely considered under the Notion of Duty) forasmuch as it was our Duty to have Reform•d sooner,
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and more deeply humbled, as was the Prodigal in this very Case, acknowledging, and saying to his Father, Lu•e 15.18, 19. Father, I have sinned against Heaven and before thee,
and more deeply humbled, as was the Prodigal in this very Case, acknowledging, and saying to his Father, Lu•e 15.18, 19. Father, I have sinned against Heaven and before thee,
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The Lord, the Lord God, Me•ciful and Gracious, long-suffering, and abundant in goodness, and in Truth, keeping Mercy f•r thousands, forgiving Iniquity and Transgression, and S•• •d Mic. 7.18.
The Lord, the Lord God, Me•ciful and Gracious, long-suffering, and abundant in Goodness, and in Truth, keeping Mercy f•r thousands, forgiving Iniquity and Transgression, and S•• •d Mic. 7.18.
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because he delighteth in Mer•• 〈 … 〉 will turn agai•, he w ll h••e Compassion 〈 ◊ 〉 us, he will sub•• ur I•iquit••• •nd t•ou wilt 〈 ◊ 〉 all their sins into the d•p•hs o• the Se•.
Because he delights in Mer•• 〈 … 〉 will turn agai•, he w ll h••e Compassion 〈 ◊ 〉 us, he will sub•• ur I•iquit••• •nd t•ou wilt 〈 ◊ 〉 all their Sins into the d•p•hs o• the Se•.
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2. By the Promises of G•d, which are of two sorts. 1. Indefinite, or respecting the Repentance and Reformation of sinners indefinitely, as to the Time, or timeing thereof.
2. By the Promises of G•d, which Are of two sorts. 1. Indefinite, or respecting the Repentance and Reformation of Sinners indefinitely, as to the Time, or timing thereof.
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and let him return unto the Lord (he names no particular Day, or time of the day, he onely says, Let him return unto the Lord) and he will have mercy upon him,
and let him return unto the Lord (he names no particular Day, or time of the day, he only Says, Let him return unto the Lord) and he will have mercy upon him,
1. Gods Promise of Mercy and Gracious Acceptance of sinners Reforming by these things, is implyed in all such Commands of his in Scripture, wherein he doth call upon them, and Command them,
1. God's Promise of Mercy and Gracious Acceptance of Sinners Reforming by these things, is employed in all such Commands of his in Scripture, wherein he does call upon them, and Command them,
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even at such a time to Repent and Convert, forasmuch as he hath assured us upon his word, that he hath not said to the House of Jacob, Seek ye me in vain, Esay 45.16.
even At such a time to repent and Convert, forasmuch as he hath assured us upon his word, that he hath not said to the House of Jacob, Seek you me in vain, Isaiah 45.16.
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for which, see in this very Chapter, which notwithstanding so many threatnings, is closed with a most gracious Promise, v. 40, 41. If they shall Confess their Iniquity & the Iniquity of their Fathers — If then (mark then) their uncircumcised hearts be humbled — 43. Then will I remember my Covenant with J•cob — See Deut. 4.29, 30. If from the Land of thy Captivity thou shalt seek the Lord thy God, thou shalt find him,
for which, see in this very Chapter, which notwithstanding so many threatenings, is closed with a most gracious Promise, v. 40, 41. If they shall Confess their Iniquity & the Iniquity of their Father's — If then (mark then) their uncircumcised hearts be humbled — 43. Then will I Remember my Covenant with J•cob — See Deuteronomy 4.29, 30. If from the Land of thy Captivity thou shalt seek the Lord thy God, thou shalt find him,
3. God hath assured us, that it is not too late to be Reformed b• these things, by the Examples of sinners Reformed by such things left upon Record in Scripture, who there•pon have found Mercy,
3. God hath assured us, that it is not too late to be Reformed b• these things, by the Examples of Sinners Reformed by such things left upon Record in Scripture, who there•pon have found Mercy,
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Consider the Example of Manasse•, who, though the greatest sinner upon Record in the Old Testament (for ought I know) and not returning to God t•ll under great Affl•ction, yet obtained Mercy.
Consider the Exampl of Manasse•, who, though the greatest sinner upon Record in the Old Testament (for ought I know) and not returning to God t•ll under great Affl•ction, yet obtained Mercy.
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All these things (Descriptions of God, his Precepts, and Promises, and Examples before instanced in) were written for our Learning, that we through the Comfort thereof might have hope,
All these things (Descriptions of God, his Precepts, and Promises, and Examples before instanced in) were written for our Learning, that we through the Comfort thereof might have hope,
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or Lure, which the Prophets of God in then Sermons of Repentance did hold forth, whereby to perswade sinners to a Reformation of their wicked Life, Joel 2.12, 13. Esay 1.18. and 55.6, 7, 8.
or Lure, which the prophets of God in then Sermons of Repentance did hold forth, whereby to persuade Sinners to a Reformation of their wicked Life, Joel 2.12, 13. Isaiah 1.18. and 55.6, 7, 8.
This is promised, as in multitudes of other S•riptures, so in the 42 verse of this Chapter, Then will I Remember my Covenant with Jacob — Afflictions are Gods Messengers, whose Errand is to reform sinners;
This is promised, as in Multitudes of other S•riptures, so in the 42 verse of this Chapter, Then will I remember my Covenant with Jacob — Afflictions Are God's Messengers, whose Errand is to reform Sinners;
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Who knows whether God will return, and Repent, and leave a blessing behind him — And v. 18, 19. Then will the Lord be Jealous for his Land, and pity his People;
Who knows whither God will return, and repent, and leave a blessing behind him — And v. 18, 19. Then will the Lord be Jealous for his Land, and pity his People;
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4. It is the undoubted way to obtain Pardon of sin (to speak simply) and reconciliation with God, together with all the concurrent and cons•quent Blessings thereof,
4. It is the undoubted Way to obtain Pardon of since (to speak simply) and reconciliation with God, together with all the concurrent and cons•quent Blessings thereof,
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whether pertaining to the Life that now is, or the Life which is to come. See Esay 1.18. Come now, and let us Reason together, saith the Lord, though your sins be as Scarlet, they shall be as white as Snow;
whither pertaining to the Life that now is, or the Life which is to come. See Isaiah 1.18. Come now, and let us Reason together, Says the Lord, though your Sins be as Scarlet, they shall be as white as Snow;
though they be red like Crimson, they shall be as Wool. See H•s. 14.4. Mal. 3.7. and the Scriptures passim, wherein are recorded exceeding great and precious promises, which he that runs may read at leisure.
though they be read like Crimson, they shall be as Wool. See H•s. 14.4. Malachi 3.7. and the Scriptures passim, wherein Are recorded exceeding great and precious promises, which he that runs may read At leisure.
I dare be bold to say, with our Saviour in John 4.23. The Father seeketh such to Worship him, such to Serve him, as do it with an eye to the recompence of reward.
I Dare be bold to say, with our Saviour in John 4.23. The Father seeks such to Worship him, such to Serve him, as do it with an eye to the recompense of reward.
I mean, Great M•n, Magistrates, Ministers of State, and ruling Men. See Jer. 5.1. Run ye to and fro through the Streets of Jerusalem, and see now, and know,
I mean, Great M•n, Magistrates, Ministers of State, and ruling Men. See Jer. 5.1. Run you to and from through the Streets of Jerusalem, and see now, and know,
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so they may do much more to the saving thereof, than Persons of Ordinary Qua•ity; and for the sake of such Reformers God would not stick to do very much.
so they may do much more to the Saving thereof, than Persons of Ordinary Qua•ity; and for the sake of such Reformers God would not stick to do very much.
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How much would God have done for Sodom for the sake of Ten Righteous? He (says Job, speaking of such, Chap. 22.30.) shall deliver the Island of the Innocent,
How much would God have done for Sodom for the sake of Ten Righteous? He (Says Job, speaking of such, Chap. 22.30.) shall deliver the Island of the Innocent,
and it is delivered by the pureness of thine Hands. That saying of God by the Prophet, Ezek. 22.30. (I sought for a Man among them, that should make up the Hedge, and stand in the gap before me for the Land) doth imply, what gaps and breaches may possibly be made up by a less number, would they but do their Duty in perilous and threatning Times.
and it is Delivered by the pureness of thine Hands. That saying of God by the Prophet, Ezekiel 22.30. (I sought for a Man among them, that should make up the Hedge, and stand in the gap before me for the Land) does imply, what gaps and Breaches may possibly be made up by a less number, would they but doe their Duty in perilous and threatening Times.
2. Or, perhaps, God will by his gracious providence take an effectual Course for their personal safety and security, when the overflowing scourge cometh.
2. Or, perhaps, God will by his gracious providence take an effectual Course for their personal safety and security, when the overflowing scourge comes.
Thus God d d deal with Jeremy and Ebed-melech, Chap. 39.14. and with those Mourners for the sins of the Times, who are said to have been Marked in the Fore-head, that the Destroying Angel might pass over them, Ezek. 9.4, 5, 6. This God can do, whensoever he pleaseth (for he knoweth how to deliver his peo•le out of Temptation, 2 Pet. 2.9.) and he is pleased sometimes to do it.
Thus God worser worser deal with Jeremiah and Ebed-melech, Chap. 39.14. and with those Mourners for the Sins of the Times, who Are said to have been Marked in the Forehead, that the Destroying Angel might pass over them, Ezekiel 9.4, 5, 6. This God can do, whensoever he Pleases (for he Knoweth how to deliver his peo•le out of Temptation, 2 Pet. 2.9.) and he is pleased sometime to do it.
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3. If they are taken away in the Common Calamity, or Destruction befalling a Nation; (for in this respect there is sometimes one and the same event to the Righteous and the wicked, Eccl. 9.1.) Yet in this Case they will have a two-fold benefit, or comfort.
3. If they Are taken away in the Common Calamity, or Destruction befalling a nation; (for in this respect there is sometime one and the same event to the Righteous and the wicked, Ecclesiastes 9.1.) Yet in this Case they will have a twofold benefit, or Comfort.
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at such a Time he will not be afraid of evil tidings, because his heart is fixed, trusting in the Lord, as saith the Psalmist, concerning the Righteous, Psal. 112.7. 2. Eternal, or Peace with God in Heaven;
At such a Time he will not be afraid of evil tidings, Because his heart is fixed, trusting in the Lord, as Says the Psalmist, Concerning the Righteous, Psalm 112.7. 2. Eternal, or Peace with God in Heaven;
even their Affliction, whatsoever it be, shall turn to their Salvation, Phil. 1.21. All things shall co-operate for their final good, Rom. 8.28. Whosoever shall call upon the Name of the Lord, says the Apostle from the Prophet Joel, shall be saved, (i. e.) What true believer, what Person soever, that feareth God, and worketh Righteousness, whether Jew or Gentile, shall be saved, Rom. 10.13. Calling upon the Name of the Lord is the Description of a Convert, or Christian, 1 Cor. 1.2.
even their Affliction, whatsoever it be, shall turn to their Salvation, Philip 1.21. All things shall cooperate for their final good, Rom. 8.28. Whosoever shall call upon the Name of the Lord, Says the Apostle from the Prophet Joel, shall be saved, (i. e.) What true believer, what Person soever, that fears God, and works Righteousness, whither Jew or Gentile, shall be saved, Rom. 10.13. Calling upon the Name of the Lord is the Description of a Convert, or Christian, 1 Cor. 1.2.
he who mends One, shall undoubtedly save One, (i. e.) In this sence will that saying of the Prophet Ezekiel be verified, concerning such Righteous Persons,
he who mends One, shall undoubtedly save One, (i. e.) In this sense will that saying of the Prophet Ezekielem be verified, Concerning such Righteous Persons,
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nor D•ughters (no Mothers Child) yet they shall save themselves, they shall by their Righteousness deliver their own Souls from Eternal Destruction, Ezek. 14.14. The meaning of which Expression [ By their Righteousness ] hath in another place been opened.
nor D•ughters (no Mother's Child) yet they shall save themselves, they shall by their Righteousness deliver their own Souls from Eternal Destruction, Ezekiel 14.14. The meaning of which Expression [ By their Righteousness ] hath in Another place been opened.
As the Psalmist says, ( Psal. 11.6.) This shall be the Portion of their Cup. Though hand joyn in hand, (i. e.) Though the wicked combine together for the securing of themselves, as did the Builders of Babel by projecting the building of a Tower that might reach to Heaven, yet they shall not be unpunished, says Solomon, Prov. 11.21.
As the Psalmist Says, (Psalm 11.6.) This shall be the Portion of their Cup. Though hand join in hand, (i. e.) Though the wicked combine together for the securing of themselves, as did the Builders of Babel by projecting the building of a Tower that might reach to Heaven, yet they shall not be unpunished, Says Solomon, Curae 11.21.
Let then the certainty of your punishment perswade you to a Reformation by these things. And the rather, considering (which was the Second thing proposed to Consideration.)
Let then the certainty of your punishment persuade you to a Reformation by these things. And the rather, considering (which was the Second thing proposed to Consideration.)
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so punishment is a thing contrary to our Nature, Will, Love, and Liking. Correction is grievous to him that forsaketh the way, says Solomon, Prov. 15.10. No Chastening, says the Apostle, Heb. 12.11. for the present is NONLATINALPHABET, is matter of joy, but of grief and sorrow.
so punishment is a thing contrary to our Nature, Will, Love, and Liking. Correction is grievous to him that Forsaketh the Way, Says Solomon, Curae 15.10. No Chastening, Says the Apostle, Hebrew 12.11. for the present is, is matter of joy, but of grief and sorrow.
fighing with bitterness, and to the breaking of our Loyns (as are the Expressions, Ezek. 21.6.) Crying out, woe and alas. Sin indeed is a thing congenial, connatural, agreeable to the Sinner,
sighing with bitterness, and to the breaking of our Loins (as Are the Expressions, Ezekiel 21.6.) Crying out, woe and alas. since indeed is a thing congenial, connatural, agreeable to the Sinner,
Let the Consideration then of this particular move us to Reform, for as much as we shal one day know by Experiencing the punishment of sin, what an evil thing,
Let the Consideration then of this particular move us to Reform, for as much as we shall one day know by Experiencing the punishment of since, what an evil thing,
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as F•re to your Flesh, to use the Expression of St. James, Chap. 5.2. Hear the Complaints of sinners under the punishment of sin, I am, says Dives, Tormented in this Flame, Luke 16.24. Who among us, say those Sufferers, those sinners in Zion, Esay 33.14.
as F•re to your Flesh, to use the Expression of Saint James, Chap. 5.2. Hear the Complaints of Sinners under the punishment of since, I am, Says Dives, Tormented in this Flame, Lycia 16.24. Who among us, say those Sufferers, those Sinners in Zion, Isaiah 33.14.
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shall dwell with Devouring fire? Who among us shall dwell with everlasting burnings? 3. Consider, who it is that will punish them, viz. Jehovah. I'le punish them.
shall dwell with Devouring fire? Who among us shall dwell with everlasting burnings? 3. Consider, who it is that will Punish them, viz. Jehovah. I'll Punish them.
though Anoynted King, and these Men, the Sons of Zerviah, are too strong for me, 1 Sam. 3.39. 2. Sometimes Magistrates want Will to punish Offenders, too too many being like Gallio, altogether careless to do their Office:
though Anointed King, and these Men, the Sons of Zeruiah, Are too strong for me, 1 Sam. 3.39. 2. Sometime Magistrates want Will to Punish Offenders, too too many being like Gallio, altogether careless to do their Office:
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for he is Jehovah. As Abigail said of Nabal (Nabal is his Name, and Folly is with him.) So I may say of God, his Name is Jah, his Name also is El, and strength, or Power is with him.
for he is Jehovah. As Abigail said of Nabal (Nabal is his Name, and Folly is with him.) So I may say of God, his Name is Jah, his Name also is El, and strength, or Power is with him.
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this he hath declared in the Text it self, saying, I'le punish you. See the Declaration, both of his Power and Will together in that one Scripture, Nah. 1.2, 3. God is Jealous, and the Lord revengeth;
this he hath declared in the Text it self, saying, I'll Punish you. See the Declaration, both of his Power and Will together in that one Scripture, Nah. 1.2, 3. God is Jealous, and the Lord revenges;
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Hath he said, and shall he not do it? Or hath be spoken, and shall he not make it good? Num. 23.19. O how vain is it for un-reformed sinsinners to think, that they can escape punishment from God! They may indeed escape punishment from Man, however by Man threatned;
Hath he said, and shall he not do it? Or hath be spoken, and shall he not make it good? Num. 23.19. O how vain is it for unreformed sinsinners to think, that they can escape punishment from God! They may indeed escape punishment from Man, however by Man threatened;
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God may possibly defer to punish, yea, it is Ordinary with God to do it (for sentence against evil works and workers is not by him always executed with speed, Eccl. 8.11.) but sinners shall not escape always, Psal. 50.21. These things hast thou done, says God to the wicked, and I kept silence, thou thoughtest I was altogether such a one as thy s•lf;
God may possibly defer to Punish, yea, it is Ordinary with God to do it (for sentence against evil works and workers is not by him always executed with speed, Ecclesiastes 8.11.) but Sinners shall not escape always, Psalm 50.21. These things hast thou done, Says God to the wicked, and I kept silence, thou thoughtest I was altogether such a one as thy s•lf;
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And as the Psalmist adds, saying, (Now consider this, ye that forget God) In like sort do I say to every un-reformed sinner, Consider this, ye that forget who it is that hath undertaken to punish you, having said in the Text, I will punish you; yea, having said it not once onely in this 24th. verse, but having said it also twice together in the 28th. verse [ And I, even I, will Chastise you.
And as the Psalmist adds, saying, (Now Consider this, you that forget God) In like sort do I say to every unreformed sinner, Consider this, you that forget who it is that hath undertaken to Punish you, having said in the Text, I will Punish you; yea, having said it not once only in this 24th. verse, but having said it also twice together in the 28th. verse [ And I, even I, will Chastise you.
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yea, I, who cannot but do it, 〈 ◊ 〉, to whom it belongs to do it (For it is written, Vengeance is mine, I will repay, saith the Lord.) Nor let any sinners think to escape the punishing hand of God because he is their God, (i. e) a God in Covenant with them:
yea, I, who cannot but do it, 〈 ◊ 〉, to whom it belongs to do it (For it is written, Vengeance is mine, I will repay, Says the Lord.) Nor let any Sinners think to escape the punishing hand of God Because he is their God, (i. e) a God in Covenant with them:
For God will punish his own People for their sins as well as others, Jer. 9.25. Behold, the days come, saith the Lord, that I will punish all them which are Circumcised, with the uncircumcised.
For God will Punish his own People for their Sins as well as Others, Jer. 9.25. Behold, the days come, Says the Lord, that I will Punish all them which Are Circumcised, with the uncircumcised.
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and more severely upon this very Account of their being his People, Amos 3.2. You onely have I known of all the Families of the Earth, therefore I will punish you for all your Iniquities. See Numb. 14.34. And ye shall know (says God) my breach of Promise. If we break Covenant with God, God will break Covenant with us, and we shall know it, will we, nil we;
and more severely upon this very Account of their being his People, Amos 3.2. You only have I known of all the Families of the Earth, Therefore I will Punish you for all your Iniquities. See Numb. 14.34. And you shall know (Says God) my breach of Promise. If we break Covenant with God, God will break Covenant with us, and we shall know it, will we, nil we;
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See Hos. 8.1, 2, 3. If Israel transgress Gods Covenant, and trespass against his Law (the thing charged upon them, v. 1.) It is a vain thing for her to plead her Covenant-Interest in God for Protection and security, saying, v. 1. My God, we know thee.
See Hos. 8.1, 2, 3. If Israel transgress God's Covenant, and trespass against his Law (the thing charged upon them, v. 1.) It is a vain thing for her to plead her Covenant interest in God for Protection and security, saying, v. 1. My God, we know thee.
Briefly then, Let us seriously consider the Person, who it is, that hath undertaken the punishment of un-reformed sinners, that hath said, I will punish you. Yea,
Briefly then, Let us seriously Consider the Person, who it is, that hath undertaken the punishment of unreformed Sinners, that hath said, I will Punish you. Yea,
and let this Consideration added to the two former Motives induce you to a Reformation by these things, always remembring that saying of the Apostle, Heb. 10.31. It is a fearful thing to fall into the hands of the Living God.
and let this Consideration added to the two former Motives induce you to a Reformation by these things, always remembering that saying of the Apostle, Hebrew 10.31. It is a fearful thing to fallen into the hands of the Living God.
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4. Consider how, or after what manner God will punish sinners that will not will not be reformed by these things, viz. He will pay them in their own Coin,
4. Consider how, or After what manner God will Punish Sinners that will not will not be reformed by these things, viz. He will pay them in their own Coin,
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] Or, according to another rendring of the words (already intimated upon Occasion, the word in the Original signifying both Contrariety and Chance) If ye walk with me, in casu, attributing your sufferings to Chance and Fortune, not to me as the Inflicting Cause,
] Or, according to Another rendering of the words (already intimated upon Occasion, the word in the Original signifying both Contrariety and Chance) If you walk with me, in casu, attributing your sufferings to Chance and Fortune, not to me as the Inflicting Cause,
and to your sins, as the Meriting Cause thereof, Ego etiam ambulabo in casu, I will walk with you after that sort (i. e.) I will take no more care of you,
and to your Sins, as the Meriting Cause thereof, Ego etiam I will walk in casu, I will walk with you After that sort (i. e.) I will take no more care of you,
However the words be rendred, the sence thereof makes for the purpose in hand, viz. That God will punish the sinners I am speaking, of in their own kind.
However the words be rendered, the sense thereof makes for the purpose in hand, viz. That God will Punish the Sinners I am speaking, of in their own kind.
As frowardness in them was their sin, so frowardness in God was to be their punishment, Psal. 109.17, 18. As he loved Cursing, so let it come to him;
As frowardness in them was their since, so frowardness in God was to be their punishment, Psalm 109.17, 18. As he loved Cursing, so let it come to him;
O Consider this, Gen•••• ••n, 〈 ◊ 〉 •hoever among you are common 〈 … 〉 ••nsider this, ye that by Swearing and Cursing do so much forget God and your selves.
O Consider this, Gen•••• ••n, 〈 ◊ 〉 •hoever among you Are Common 〈 … 〉 ••nsider this, you that by Swearing and Cursing doe so much forget God and your selves.
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See also Esay 30.15, 16. Thus saith the Lord, in returning and Rest shall ye be saved, in quietness and Confidence shall be your strength, and ye would not. But ye said no;
See also Isaiah 30.15, 16. Thus Says the Lord, in returning and Rest shall you be saved, in quietness and Confidence shall be your strength, and you would not. But you said no;
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As Felix said to his Prisoner, Hast thou appealed unto Caesar? unto Caesar shalt thou go. Even so how just is it with God in such sort to Sentence the Swearer, saying, Hast thou so oft wish'd thy own Damnation? Thou shalt be damn'd according to thy wish;
As Felix said to his Prisoner, Hast thou appealed unto Caesar? unto Caesar shalt thou go. Even so how just is it with God in such sort to Sentence the Swearer, saying, Hast thou so oft wished thy own Damnation? Thou shalt be damned according to thy wish;
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to the Devil and his Damnation shalt thou go. See also Prov. 21.13. Whoso stoppeth his Ears to the Cry of the poor, he also shall cry himself, and shall not be heard. And James 2.13. He shall have Judgment without Mercy, that hath shewed no Mercy.
to the devil and his Damnation shalt thou go. See also Curae 21.13. Whoso stoppeth his Ears to the Cry of the poor, he also shall cry himself, and shall not be herd. And James 2.13. He shall have Judgement without Mercy, that hath showed no Mercy.
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This, and the like threatnings have been verified in many examples Recorded in Scripture, in Adonibezek, Judg. 1.7. Threescore and ten Kings, says he, having their Thumbs and great toes cut off, &c. As I have done, so God hath requited me.
This, and the like threatenings have been verified in many Examples Recorded in Scripture, in Adonibezek, Judges 1.7. Threescore and ten Kings, Says he, having their Thumbs and great toes Cut off, etc. As I have done, so God hath requited me.
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neither by them, nor by any other things. See two dreadful Scriptures for proof of this, Ezek. 24.13. Because I have purged thee, and thou wast not purged, (i.
neither by them, nor by any other things. See two dreadful Scriptures for proof of this, Ezekiel 24.13. Because I have purged thee, and thou wast not purged, (i.
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When we read that Scripture, what cause have the Saints of God to set themselves to interceding with the Lord for England, as the Prophet Amos did for Israel, upon Gods revealing unto him their approaching Ruine, saying.
When we read that Scripture, what cause have the Saints of God to Set themselves to interceding with the Lord for England, as the Prophet Amos did for Israel, upon God's revealing unto him their approaching Ruin, saying.
and interceding for this sinful Nation, to say, Ah Lord God, we beseech thee? Let it never be said of England, that the Lord would have purged her by all means,
and interceding for this sinful nation, to say, Ah Lord God, we beseech thee? Let it never be said of England, that the Lord would have purged her by all means,
See a like formidable Scripture, Esay 22.12, 13, 14. where for the sin of Incorrigibleness God threatens, saying, Surely this Iniquity shall not be purged from you till ye die.
See a like formidable Scripture, Isaiah 22.12, 13, 14. where for the since of Incorrigibleness God threatens, saying, Surely this Iniquity shall not be purged from you till you die.
lest God give us up to our wills, and leave us to our selves to walk in our own Counsels (as he did Israel of Old, Psal. 81.11, 12.) and to resolve, That if we will harden our selves, we shall be hardned;
lest God give us up to our wills, and leave us to our selves to walk in our own Counsels (as he did Israel of Old, Psalm 81.11, 12.) and to resolve, That if we will harden our selves, we shall be hardened;
or bent of will, doth deal wit• such sinners as will not be Reformed by these things, were it not that I hasten towards a Conclusion of the whole Tract concerning this Text.
or bent of will, does deal wit• such Sinners as will not be Reformed by these things, were it not that I hasten towards a Conclusion of the Whole Tract Concerning this Text.
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2. The Second thing, which God in this Case of a sinners non-Reformation doth fixedly resolve upon, is, that he will certainly Plague and Punish them, that he will not spare them upon any intreaties.
2. The Second thing, which God in this Case of a Sinners non-Reformation does fixedly resolve upon, is, that he will Certainly Plague and punish them, that he will not spare them upon any entreaties.
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How often doth God say to this purpose in this Chapter? Look how often it is said in this Chapter, If ye will, it is as oft said by Jehovah, I will, I will, I will, I will, &c. (i. e.) If ye will sin, I will punish.
How often does God say to this purpose in this Chapter? Look how often it is said in this Chapter, If you will, it is as oft said by Jehovah, I will, I will, I will, I will, etc. (i. e.) If you will sin, I will Punish.
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And lest sinners should think, that this is hard Measure, let them consider, that God doth herein punish them in the•r own kind, meting to them with the self-same measure as they did measure to him,
And lest Sinners should think, that this is hard Measure, let them Consider, that God does herein Punish them in the•r own kind, meeting to them with the selfsame measure as they did measure to him,
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as they refused to hearken to his intreaties, so he refuseth to hearken to theirs, this being that which he hath before-hand made known to sinners in that Proverb of Solomon, Chap. 28.9.
as they refused to harken to his entreaties, so he Refuseth to harken to theirs, this being that which he hath beforehand made known to Sinners in that Proverb of Solomon, Chap. 28.9.
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Let the Consideration of this move sinners to Reform by these things, especially considering, 5. How, or in what degree and measure God will punish such un-reformed sinners.
Let the Consideration of this move Sinners to Reform by these things, especially considering, 5. How, or in what degree and measure God will Punish such unreformed Sinners.
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This is expressed in the words of my Text, yet seven times for your sins. The thing here to be considered is, That God will punish this sort of sin, or sinners with a witness.
This is expressed in the words of my Text, yet seven times for your Sins. The thing Here to be considered is, That God will Punish this sort of since, or Sinners with a witness.
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But some, perhaps, will put the like Question to me, as the Prophet Ahijah, in his denunciation of Judgment against the House of Jeroboam, did unto himself, saying, 1 Kings 14.14.
But Some, perhaps, will put the like Question to me, as the Prophet Ahijah, in his denunciation of Judgement against the House of Jeroboam, did unto himself, saying, 1 Kings 14.14.
as was that of the said Prophet himself, Even now: Even now in this Time, the Time of this Life doth the Lord punish the said un-reformed sinners seven times more for their sins,
as was that of the said Prophet himself, Even now: Even now in this Time, the Time of this Life does the Lord Punish the said unreformed Sinners seven times more for their Sins,
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Let sinners then consider, and Oh that we in this Nation would consider, That God hath not punished us so much already for our sins (by Plague and Pestilence, Fire and Sword by Land and Sea) but he can punish us much more, seven, yea, seventy seven times more;
Let Sinners then Consider, and O that we in this nation would Consider, That God hath not punished us so much already for our Sins (by Plague and Pestilence, Fire and Sword by Land and Sea) but he can Punish us much more, seven, yea, seventy seven times more;
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and on our Priests, and on all thy People —) O let not all the Calamities that have come upon us, on our late King and his Royal Throne, on our Nobility,
and on our Priests, and on all thy People —) Oh let not all the Calamities that have come upon us, on our late King and his Royal Throne, on our Nobilt,
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Will you bring more wrath upon England, Scotland, and Ireland by continuing in your Prophanations? I will not say to you, whereby to hasten your Reformation,
Will you bring more wrath upon England, Scotland, and Ireland by Continuing in your Profanations? I will not say to you, whereby to hasten your Reformation,
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as Pharaoh 's Courtiers did to their Master, whereby to speed his Order for the Israelites Departure out of his Dominions, Knowest thou not that Egypt (that England) is Destroyed. But this I say, It becomes and concerns us to know, what Destruction to the Nation is deserved by us;
as Pharaoh is Courtiers did to their Master, whereby to speed his Order for the Israelites Departure out of his Dominions, Knowest thou not that Egypt (that England) is Destroyed. But this I say, It becomes and concerns us to know, what Destruction to the nation is deserved by us;
O how many ways hath God to punish any Person or People, that will not be Reformed by his Judgments? Call to mind what hath been spoken more particularly in the way of Explication,
O how many ways hath God to Punish any Person or People, that will not be Reformed by his Judgments? Call to mind what hath been spoken more particularly in the Way of Explication,
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And let those sinners, who l•ke hardy Boys, fear not a little whipping, a little punishment, punishment in the positive Degree, at least, let them fear sev•n times more;
And let those Sinners, who l•ke hardy Boys, Fear not a little whipping, a little punishment, punishment in the positive Degree, At least, let them Fear sev•n times more;
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O give not the Children, which are already born, or may be born of you Occasion to Curse you, by Reason of those Plagues and Curses which you have laid up in store for them.
O give not the Children, which Are already born, or may be born of you Occasion to Curse you, by Reason of those Plagues and Curses which you have laid up in store for them.
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I say again, even for the Childrens sake of your own Bodies, that ye would cease your Debaucheries of all sorts, those Debaucheries of yours, the noyse whereof hath filled,
I say again, even for the Children's sake of your own Bodies, that you would cease your Debaucheries of all sorts, those Debaucheries of yours, the noise whereof hath filled,
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We read of some in Scripture, who are said to be gre•t sinners (such were the Sodomites, Gen. 18.20.) And of Babylon, who is ••yl•d The great whore, Rev. 19.2.
We read of Some in Scripture, who Are said to be gre•t Sinners (such were the Sodomites, Gen. 18.20.) And of Babylon, who is ••yl•d The great whore, Rev. 19.2.
As there be some wicked Men, who are two-fold more the Children of Hell than others (as our Saviour says, Mat. 23.14.) So we have Reason to presume, that such shall have two-fold more of the Torments of Hell, than others.
As there be Some wicked Men, who Are twofold more the Children of Hell than Others (as our Saviour Says, Mathew 23.14.) So we have Reason to presume, that such shall have twofold more of the Torments of Hell, than Others.
and such is like to be your Condemnation, not the Common Death, or Condemnation of all wicked and damn'd Men (to speak in allusion to what is said concerning the str•nge punishment of Corah, Dathan, and Abiram, Numb. 16.29.) but with an extraordin•ry, peculiar, and signal Condemnation.
and such is like to be your Condemnation, not the Common Death, or Condemnation of all wicked and damned Men (to speak in allusion to what is said Concerning the str•nge punishment of Corah, Dathan, and Abiram, Numb. 16.29.) but with an extraordin•ry, peculiar, and signal Condemnation.
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And this is the last Motive, which I did design to propose to your Consideration. I shall Conclude the whole in allusion to those words of the Apostle, Rom. 12.1.
And this is the last Motive, which I did Design to propose to your Consideration. I shall Conclude the Whole in allusion to those words of the Apostle, Rom. 12.1.
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where, as he doth exhort, and beseech the Romans by the Mercies, or Comp•ssions of God, his bowel-mercies (as the word signifies) so I sh•ll both exhort and beseech you by the Punishments of God, past and present (those we have felt,
where, as he does exhort, and beseech the Romans by the mercies, or Comp•ssions of God, his bowel-mercies (as the word signifies) so I sh•ll both exhort and beseech you by the Punishments of God, past and present (those we have felt,
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yea, feared or not feared, I beseech you by the seven times more punishment which we have all of us deserved, that you would cease every way and walk that is contrary to God,
yea, feared or not feared, I beseech you by the seven times more punishment which we have all of us deserved, that you would cease every Way and walk that is contrary to God,
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I know there is another Critical sence of the word [ NONLATINALPHABET ] but this of our Translators doth seem sufficiently probable and in which sence the word is used 2 Cor. 5.13. If we be Beside our selves.
I know there is Another Critical sense of the word [ ] but this of our Translators does seem sufficiently probable and in which sense the word is used 2 Cor. 5.13. If we be Beside our selves.
Amos 3.8. The Lion hath roared, who will not fear? In which saying God's threatnings are resembled to the roarings of a Lion, which accordingly ought to be dread•d. Jer. 9.4.
Amos 3.8. The lion hath roared, who will not Fear? In which saying God's threatenings Are resembled to the roarings of a lion, which accordingly ought to be dread•d. Jer. 9.4.
Thus God is said to have punished Ahaziah, viz. To his Destruction, 2 Chron. 22.4.7. The like is said also of Ʋzziah, 2 Chron. 26.16. and threatned 1 Sam. 12.25. But if ye shall still do wickedly, ye shall be consumed, both ye, and your King.
Thus God is said to have punished Ahaziah, viz. To his Destruction, 2 Chronicles 22.4.7. The like is said also of Ʋzziah, 2 Chronicles 26.16. and threatened 1 Sam. 12.25. But if you shall still do wickedly, you shall be consumed, both you, and your King.
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There is something in God Analogical to that, which is truly Love and Pity in man, & which cannot more fitly be expressed, or conceived, than by such words.
There is something in God Analogical to that, which is truly Love and Pity in man, & which cannot more fitly be expressed, or conceived, than by such words.
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In this sence doth Ruth's next Kinsman say, of the parcel of Land that was Elimelech 's [ I cannot Redeem it, Chap. 4.6. ] meaning thereby, He Would not; for if he wou•d he could, (i. e.) if he would have born the inconvenience of Redeeming it there mentioned, of which being at first not sens ble, says he, v. 4. I will Redeem it.
In this sense does Ruth's next Kinsman say, of the parcel of Land that was Elimelech is [ I cannot redeem it, Chap. 4.6. ] meaning thereby, He Would not; for if he wou•d he could, (i. e.) if he would have born the inconvenience of Redeeming it there mentioned, of which being At First not sens ble, Says he, v. 4. I will redeem it.
Some do call Preaching of Judgment Legal, and not Gospel-Preaching; whereas St. Paul says, that in the Gospel is Revealed, as the Righteousness of God; so also the wrath of God against all ungodliness, and unrighteousness, whereupon the Gospel doth become the mighty power of God to the Salvation of sinners, Rom. 1.16, 17, 18.
some do call Preaching of Judgement Legal, and not Gospel preaching; whereas Saint Paul Says, that in the Gospel is Revealed, as the Righteousness of God; so also the wrath of God against all ungodliness, and unrighteousness, whereupon the Gospel does become the mighty power of God to the Salvation of Sinners, Rom. 1.16, 17, 18.
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Having not been Reformed by Gods still, small Voyce, Counselling and beseeching us, we should have reformed by his voice Thundring, & Lightning in his Threatnings.
Having not been Reformed by God's still, small Voice, Counseling and beseeching us, we should have reformed by his voice Thundering, & Lightning in his Threatenings.
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See Joel 2.18, 19, 20. Then will the Lord be Jealous for his Land, and pity his People. Yea, the Lord — Psal. 81.13, 14. O that my People had hearkened to my Voyce — I should soon have —
See Joel 2.18, 19, 20. Then will the Lord be Jealous for his Land, and pity his People. Yea, the Lord — Psalm 81.13, 14. Oh that my People had harkened to my Voice — I should soon have —
Mat. 3.10. Remember, That every Tree that bringeth not forth good Fruit is to be hewen down and cast into the fire. Meer Privations signifie little in Divinity as well as in Philosophy.
Mathew 3.10. remember, That every Tree that brings not forth good Fruit is to be hewn down and cast into the fire. Mere Privations signify little in Divinity as well as in Philosophy.
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Old Oaths having been so long in Fashion, it's time now, that they were out of Fashion; let all swearers therefore, but more especially Gentlemen-swearers, take up some new kind of Oath: This of David, with Respect whereunto I say, Let every Man Swear in the Name of God.
Old Oaths having been so long in Fashion, it's time now, that they were out of Fashion; let all swearers Therefore, but more especially Gentlemen-swearers, take up Some new kind of Oath: This of David, with Respect whereunto I say, Let every Man Swear in the Name of God.
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Status regiminis ponitur pro appositionis Syntax, The Sign of the Prophet Jonas (i. e.) The Sign Jonas the Prophet. And the word [ Sign ] is there used Syn•••d• •hically, the p•n••al b•ing there p•t for a particular; for though every Sig• •e no• a Miracle •e• •very Miracle is a Sign.
Status Regiminis ponitur Pro appositionis Syntax, The Signen of the Prophet Jonah (i. e.) The Signen Jonah the Prophet. And the word [ Signen ] is there used Syn•••d• •hically, the p•n••al b•ing there p•t for a particular; for though every Sig• •e no• a Miracle •e• •very Miracle is a Signen.
I am Informed since the Composing of these Sermons for the Press, that the Letter of this Noble Count hath been Printed by a worthy Minister, in a Book, Styled, Fair Warning to a Careless World.
I am Informed since the Composing of these Sermons for the Press, that the letter of this Noble Count hath been Printed by a worthy Minister, in a Book, Styled, Fair Warning to a Careless World.
Can Gentlemen and Ladies find Time to Read a Romance, a Play-Book, and will they take no Time to Read the Book of God? Will they read the former to make them witty for Ordinary Discourse, and not the latter, to make them wise to Salvation? Will not Ladies Repent one day to have spent so much Time in Reading Sir Philip Sidney 's Arcadia, and so little in perusing the Epistles of St. Paul?
Can Gentlemen and Ladies find Time to Read a Romance, a Play-Book, and will they take no Time to Read the Book of God? Will they read the former to make them witty for Ordinary Discourse, and not the latter, to make them wise to Salvation? Will not Ladies repent one day to have spent so much Time in Reading Sir Philip Sidney is Arcadia, and so little in perusing the Epistles of Saint Paul?
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Esay 8.20. To the Law and to the Testimony. Consult the Word of God upon all due occasions; O that Kings would do as Jehoshaphat did, (i. e.) Enquire at the Word of the Lord, 1 Kings 22.5. And as David did, Psal. 119.24. (i. e.) make the Scriptur•s their Cabal, their Counsellers, or men of their Counsel, as the word is in the Original.
Isaiah 8.20. To the Law and to the Testimony. Consult the Word of God upon all due occasions; Oh that Kings would do as Jehoshaphat did, (i. e.) Inquire At the Word of the Lord, 1 Kings 22.5. And as David did, Psalm 119.24. (i. e.) make the Scriptur•s their Cabal, their Counsellers, or men of their Counsel, as the word is in the Original.
Though the Prophet Isaiah testifies of the People, That in trouble they did visit God and pour forth their Prayers, when his Chastening was upon th•m, Chap. 26.16. Yet the Prophet Dariel says, they did not pray that they might turn from their Iniquities, and understand Gods Truth.
Though the Prophet Isaiah Testifies of the People, That in trouble they did visit God and pour forth their Prayers, when his Chastening was upon th•m, Chap. 26.16. Yet the Prophet Dariel Says, they did not pray that they might turn from their Iniquities, and understand God's Truth.
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Well may it be said to sinners upon this very account of Gods calling them to Repent and turn, as the Disciples did to the Blind man, Mark 10.49. Arise, be of good Comfort, the Master calleth thee.
Well may it be said to Sinners upon this very account of God's calling them to repent and turn, as the Disciples did to the Blind man, Mark 10.49. Arise, be of good Comfort, the Master calls thee.
See 1 Sam. 2.30. If we despise God, God will despise us. Jer. 5.19. As Serving strange gods was their sin, so Serving strangers was their punishment.
See 1 Sam. 2.30. If we despise God, God will despise us. Jer. 5.19. As Serving strange God's was their since, so Serving Strangers was their punishment.
See Ezek. 20.39. Thus saith the Lord God, Go ye, Serve ye every one his Idols. q. d. Since ye will be wicked Idolaters, go ye, be ye every one as wicked as ye will.
See Ezekiel 20.39. Thus Says the Lord God, Go you, Serve you every one his Idols. q. worser. Since you will be wicked Idolaters, go you, be you every one as wicked as you will.
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See Ezek. 24.14. I the Lord have spoken it, and I will do it; I will not go back, neither will I spare, neither will I Repent. Observe, that there are three will-n•ts in that verse. 2. Observe, that as their not Repenting was their sin, so Gods not Repenting was their punishment, so rightly did God punish them in their own kind.
See Ezekiel 24.14. I the Lord have spoken it, and I will do it; I will not go back, neither will I spare, neither will I repent. Observe, that there Are three will-n•ts in that verse. 2. Observe, that as their not Repenting was their since, so God's not Repenting was their punishment, so rightly did God Punish them in their own kind.
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It is expressed likewise in v. 28. by the Addition of the word ( Vackhamath, in fury) God there threatning, not simply, as before (I will walk contrary unto you) but I will walk contrary unto you in Fury.
It is expressed likewise in v. 28. by the Addition of the word (Vackhamath, in fury) God there threatening, not simply, as before (I will walk contrary unto you) but I will walk contrary unto you in Fury.
And concerning this punis•ment, let it be Observed, that n•ver was any s•nner Reformed by it, not did God ever int•nd, or des•gn it for the Reformation, but for the Destruction of sinners, the Fire of Hell being no •urgatory fi•e, the Papists th•ms•lv•s b•ing Judges.
And Concerning this punis•ment, let it be Observed, that n•ver was any s•nner Reformed by it, not did God ever int•nd, or des•gn it for the Reformation, but for the Destruction of Sinners, the Fire of Hell being no •urgatory fi•e, the Papists th•ms•lv•s b•ing Judges.
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