A sermon preached at St. Margaretts in VVestminster on Sunday the sixt of February last, before many of the worthy members of the Honorable House of Commons in this present Parliament / by John Marston...
And to compleate our woe, let's measure greifes, lay our calamities of England against those calamities which God heere threatens against I•dea: Calamities able to fright the reader,
And to complete our woe, let's measure griefs, lay our calamities of England against those calamities which God Here threatens against I•dea: Calamities able to fright the reader,
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For God under an Alegorie of the Locust and Canker worme, threatens a future destruction by the Invasion of the Caldeans: A lyon like Nation shall destroy their vines,
For God under an Allegory of the Locust and Canker worm, threatens a future destruction by the Invasion of the Chaldaeans: A Lion like nation shall destroy their vines,
nay the day is so neere at hand, that the very allarum sounds, and the dism•ll day may beseene (at the Second verse) though it be onely seene in this, that it cannot bee seene;
nay the day is so near At hand, that the very alarum sounds, and the dism•ll day may beseen (At the Second verse) though it be only seen in this, that it cannot be seen;
And just it is, that they in their distresse should want the light, who in their prosperity (whilst they had the light) were the children of dark n•sse.
And just it is, that they in their distress should want the Light, who in their Prosperity (while they had the Light) were the children of dark n•sse.
Now horror invades the people, who through feare and affrightment are so transformed, that their faces gather blacknesse, the blacknesse of a Po•s-out-side (for so the Hebrew word the•e signifies) and so were mask• in the livery of their owne terror,
Now horror invades the people, who through Fear and affrightment Are so transformed, that their faces gather blackness, the blackness of a Po•s-out-side (for so the Hebrew word the•e signifies) and so were mask• in the livery of their own terror,
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Nay the Lord himselfe shall bee Generall of the forces that come against them, and shall vtter his voyce before his armie to encourage it, the day of his ven•ance is terrible,
Nay the Lord himself shall be General of the forces that come against them, and shall utter his voice before his army to encourage it, the day of his ven•ance is terrible,
all their power summon'd together cannot withstand his wrath, for who can stand wh•n he is angry? There is no way to turne from these dismall and approching evills,
all their power summoned together cannot withstand his wrath, for who can stand wh•n he is angry? There is no Way to turn from these dismal and approaching evils,
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for what could it be lesse then the judgement of God upon us, that thus one Nation should rise against another, both professing the same true religion, both the dutifull Subjects of the same King, both having the same ground of quarrell to maintaine Religion? will not this make riddals in the Chronicles.
for what could it be less then the judgement of God upon us, that thus one nation should rise against Another, both professing the same true Religion, both the dutiful Subject's of the same King, both having the same ground of quarrel to maintain Religion? will not this make riddals in the Chronicles.
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when these loving enemies were ready to send the messages of death to one another, in the dreadfull language of the Cannon? and their distresse, picture out the horror of the last day, in blood,
when these loving enemies were ready to send the messages of death to one Another, in the dreadful language of the Cannon? and their distress, picture out the horror of the last day, in blood,
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and Fire, and vapour of smoke? And what a day of black confusion had followed, had the warre proceeded? when two valiant Nations, united hitherto both in love,
and Fire, and vapour of smoke? And what a day of black confusion had followed, had the war proceeded? when two valiant nations, united hitherto both in love,
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for he hath removed far from us the Notherne armie, and our friendship (I hope) like a fracture of a bone in our bodies, is the stronger knit, for being broken.
for he hath removed Far from us the Notherne army, and our friendship (I hope) like a fracture of a bone in our bodies, is the Stronger knit, for being broken.
But though that danger's vanisht, a worse now succeeds it, and under the feare of that we groane more then did Iudea heere, for feare of the Chaldeans:
But though that danger's vanished, a Worse now succeeds it, and under the Fear of that we groan more then did Iudea Here, for Fear of the Chaldeans:
and so much are we our owne enemies, that there is great cause to feare we may destroy our selves (we read not of Sion so) and doubtlesse it is desperate with that state, that is ready to stabbe it selfe.
and so much Are we our own enemies, that there is great cause to Fear we may destroy our selves (we read not of Sion so) and doubtless it is desperate with that state, that is ready to stab it self.
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For now this fortunate Island, which heretofore was like the paradice of God, where God walk't not but in the Coole of the day, gently dropping down our peacefull happinesse (which found the neighbouring Nations work enough to admire us) sees God now in the fire, punishing us with the schorching flames of hombred divisions, our foes being chiefely those of our owne househould.
For now this fortunate Island, which heretofore was like the paradise of God, where God walked not but in the Cool of the day, gently dropping down our peaceful happiness (which found the neighbouring nations work enough to admire us) sees God now in the fire, punishing us with the scorching flames of Homebred divisions, our foes being chiefly those of our own household.
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And doe not our harts beginne to faile us for feare? and doe we not (as Sion heere) gather blacknesse? everie man betraying sensibly the feare of his owne confusion? Nay more, may we not feare that the Sun and moone may be darkened,
And do not our hearts begin to fail us for Fear? and do we not (as Sion Here) gather blackness? every man betraying sensibly the Fear of his own confusion? Nay more, may we not Fear that the Sun and moon may be darkened,
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when as the papist on one side, and the (I cannot tell what to call them) on the other, both strive to blowe out our Candle? (But Lord let death strike me blind before I see that day) So that we may now say as the voyce did to the Emperor of Constantinople, when he was raising fortifications against the foe with out, NONLATINALPHABET, The euill is within,
when as the papist on one side, and the (I cannot tell what to call them) on the other, both strive to blow out our Candle? (But Lord let death strike me blind before I see that day) So that we may now say as the voice did to the Emperor of Constantinople, when he was raising fortifications against the foe with out,, The evil is within,
Our sinnes, our sinnes haue so farr kindled his wrath, that unlesse now in his wrath he remember mercie, we may well feare our feavour may end in a Consumption, (for our God is a consuming fire) and we be cons•med and brought to nothing.
Our Sins, our Sins have so Far kindled his wrath, that unless now in his wrath he Remember mercy, we may well Fear our favour may end in a Consumption, (for our God is a consuming fire) and we be cons•med and brought to nothing.
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For, all their great care and studdie for the good of Sion, hath as yet brought us no perfect ease (so much hath opposition multiplied) for in what are we better (for the present) then that we Cannot well be worse;
For, all their great care and study for the good of Sion, hath as yet brought us no perfect ease (so much hath opposition multiplied) for in what Are we better (for the present) then that we Cannot well be Worse;
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and that where God resolues to punish, in vaine is the help of man. Tis reported of the Athenians that they never demanded peace but in their mourning garments,
and that where God resolves to Punish, in vain is the help of man. This reported of the Athenians that they never demanded peace but in their mourning garments,
And because my soule must euer take up Saint Paules quorum ego primus, euer confessing that of sinners I am cheife, giue me leaue o•t of an humble and penitent ambition, to smite my owne breast first and say, God bee mercifull to mee a Sinner.
And Because my soul must ever take up Saint Paul's quorum ego primus, ever confessing that of Sinners I am chief, give me leave o•t of an humble and penitent ambition, to smite my own breast First and say, God be merciful to me a Sinner.
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And then as a Preist and Minister of the Lord, to weepe heere betwene the Porch and the Alrar and say Spare thy people o Lord and giue not thine heritage to reproach that the heathen should rule ouer us,
And then as a Priest and Minister of the Lord, to weep Here between the Porch and the Alrar and say Spare thy people oh Lord and give not thine heritage to reproach that the heathen should Rule over us,
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how will the Angels reioyce to heare us mourne• nay how forcible is the Nature of true repentance that will make God him selfe repent to? For if we now turne unto him, hee will turne unto us and repent,
how will the Angels rejoice to hear us mourne• nay how forcible is the Nature of true Repentance that will make God him self Repent to? For if we now turn unto him, he will turn unto us and Repent,
and chase away all our distractions, makeing faire weather in the state (Now threatened with so many stormes) that so we may serve him againe without feare, and Cronicle the hartinesse of our humiliation, in that prosperity with which he will reward it.
and chase away all our distractions, making fair weather in the state (Now threatened with so many storms) that so we may serve him again without Fear, and Chronicle the heartiness of our humiliation, in that Prosperity with which he will reward it.
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But with out this Conuersion, we must expect nothing but woe, and horror, and confusion, and that for want of religious fasting now, we may ere while starue for hunger:
But with out this Conversion, we must expect nothing but woe, and horror, and confusion, and that for want of religious fasting now, we may ere while starve for hunger:
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When happily we may see o•r Children made a sacrifice to the fury of the Sword and we our selues unhappier then they, that we dyed not before we saw it.
When happily we may see o•r Children made a sacrifice to the fury of the Sword and we our selves unhappier then they, that we died not before we saw it.
The Prophet bespeakes it in the text, a•d God him selfe expects it, and both bespeake it Now, Now therefore faith the Lord Turne unto me with all your hart.
The Prophet bespeaks it in the text, a•d God him self expects it, and both bespeak it Now, Now Therefore faith the Lord Turn unto me with all your heart.
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In the Precept 2. things, 1. Duty, Activè, Turne, Objectivè adme to me. 2. Direction, with all your heart with fasting &c. The Direction is double. 1. Extrinsecall. 2. Intrinsecall.
In the Precept 2. things, 1. Duty, Activè, Turn, Objectivè adme to me. 2. Direction, with all your heart with fasting etc. The Direction is double. 1. Extrinsical. 2. Intrinsical.
Then for conclusion followes an Anacephalaiosis or summarie recapitulation of the whole Text, by a patheticall ingemmination, which makes the Text a turning Text,
Then for conclusion follows an Anacephalaiosis or summary recapitulation of the Whole Text, by a pathetical ingemmination, which makes the Text a turning Text,
Where we note the earnestnesse of the Prophet in that Itteration, and have, two arguments to perswade us to turne. 1. Of Iustice and powre the Lord 2. Of mercy and love our God.
Where we note the earnestness of the Prophet in that Itteration, and have, two Arguments to persuade us to turn. 1. Of justice and pour the Lord 2. Of mercy and love our God.
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The Proclamations we receive from the King, are usually prefaced, thus, a Proclamation by the King, &c. And why so? but onely to beget in all a more awfull attention for the present, and a strickt performance after.
The Proclamations we receive from the King, Are usually prefaced, thus, a Proclamation by the King, etc. And why so? but only to beget in all a more awful attention for the present, and a strict performance After.
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Tis nunc dici• Dominus, now saith the Lord, and give me leave to say what the Lord himselfe said elsewhere, He that hath eares to heare, let him heare what the Lord saith.
This nunc dici• Dominus, now Says the Lord, and give me leave to say what the Lord himself said elsewhere, He that hath ears to hear, let him hear what the Lord Says.
Heare with his heart as well as with his eares, for the word in the Hebrew Haazjnu, and the word in the Greek NONLATINALPHABET both signifie percipite from per & Capio to take it in thoroughly, to our very hearts,
Hear with his heart as well as with his ears, for the word in the Hebrew Haazjnu, and the word in the Greek both signify percipite from per & Capio to take it in thoroughly, to our very hearts,
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The phrase promiseth no lesse, now saith the Lord, not now the Lord spake: For the Critticks put a difference betweene loqui and dicere: Speaking is generall,
The phrase promises no less, now Says the Lord, not now the Lord spoke: For the Critics put a difference between loqui and dicere: Speaking is general,
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but saying is more speciall and foretells some weightie matter to ensue. Tully in his Rhetorickes gives the difference, Solius est oratoris dicere, loqui autem communis vulgi:
but saying is more special and foretells Some weighty matter to ensue. Tully in his Rhetorics gives the difference, Solius est Oratoris dicere, loqui autem Communis Vulgi:
but blowes his Tr•mpet in Sion, excitare dormientes, to rouse up them that sleepe in their sinnes (as saith the praef•ce to this Prophesie in Saint Ieroms Bible) that so they sleepe not in death.
but blows his Tr•mpet in Sion, excitare Dormientes, to rouse up them that sleep in their Sins (as Says the praef•ce to this Prophesy in Saint Jeromes bible) that so they sleep not in death.
Strange mercy in an offended God to threaten a people with destruction, that so he may not distroy them? Tis reported of Tamberlayne that in all his enterprises of warr before the furie of the sword began, that he hung out first a white flagg, to intimate that if now they would sue for mercie with submission, they might be secure from crueltie & all the sad effects of Conquest:
Strange mercy in an offended God to threaten a people with destruction, that so he may not destroy them? This reported of Tamberlayne that in all his enterprises of war before the fury of the sword began, that he hung out First a white flag, to intimate that if now they would sue for mercy with submission, they might be secure from cruelty & all the sad effects of Conquest:
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and 'tis singularly observable, that t'was the consideration and forecast of Gods mercy, that begot Ionah's disobedience in flying to Tarshish, as you may see Ionah 4. verse 2. For he knew that God being mercifull and slow to anger, would soone repent him of the evill, and then the message of truth from the God of truth should seeme a lye,
and it's singularly observable, that was the consideration and forecast of God's mercy, that begotten Jonah's disobedience in flying to Tarshish, as you may see Jonah 4. verse 2. For he knew that God being merciful and slow to anger, would soon Repent him of the evil, and then the message of truth from the God of truth should seem a lie,
And therefore wee reade, that upon Gods sparing the City, Ionah was very angry, Gods mercy to them, stir'd up his wrath, to see how kindely God had deceived them:
And Therefore we read, that upon God's sparing the city, Jonah was very angry, God's mercy to them, stirred up his wrath, to see how kindly God had deceived them:
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Nor is God by this alteration inconstant to himselfe, for his resolutions of punishment, are ever ushered with condition; if not exp•est, yet understood.
Nor is God by this alteration inconstant to himself, for his resolutions of punishment, Are ever ushered with condition; if not exp•est, yet understood.
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For aliud est mutare voluntatem, aliud velle mutationem, 'tis one thing to alter the will, and another thing to will an alteration, that God never doth, but this often;
For Aliud est mutare voluntatem, Aliud velle mutationem, it's one thing to altar the will, and Another thing to will an alteration, that God never does, but this often;
For if we repent not, we treasure up wrath against the day of wrath making our selues more miserable in this that our impenitency procures our compleater veniance:
For if we Repent not, we treasure up wrath against the day of wrath making our selves more miserable in this that our impenitency procures our completer veniance:
For God though he be mercifull and long suffering and waites the leisure of our repentance by many expectations of •onuersion yet if a man will not turne he will whet• his sword,
For God though he be merciful and long suffering and waits the leisure of our Repentance by many Expectations of •onuersion yet if a man will not turn he will whet• his sword,
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but only to shew that those that refuse the offers of Grace, shall haue sharper veniance, deep wounding Iudgments, bee quite cutt off, in utter ruine and confusion.
but only to show that those that refuse the offers of Grace, shall have sharper veniance, deep wounding Judgments, be quite Cut off, in utter ruin and confusion.
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nor is his arme now shortened, but his hand is stretched out stil, Nay more NONLATINALPHABET, as the Septuagint render that place, not only extenta, but exce•sa, not only stretched out,
nor is his arm now shortened, but his hand is stretched out still, Nay more, as the septuagint render that place, not only extenta, but exce•sa, not only stretched out,
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for so it is in the least stroake of correction, (and those haue not reformed us) but his hand is high, lifted up, to strike us with full force and furie.
for so it is in the least stroke of correction, (and those have not reformed us) but his hand is high, lifted up, to strike us with full force and fury.
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T•e proclamations of princes, usualy threaten penalty to all that either neglect or contemne them, what then will become or those that slight the messages of heauen? Tis as much as your soules are worth,
T•e Proclamations of Princes, usually threaten penalty to all that either neglect or contemn them, what then will become or those that slight the messages of heaven? This as much as your Souls Are worth,
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if now knowing who it is that Cōmands you to turne, you should not obey him And where fore is it that God thus earnestly longs for our repentance? that he mercifully desires not our merrited destrnction, that he should so thirst to shew us mercie, that h•s very bowells should yearne within him;
if now knowing who it is that Commands you to turn, you should not obey him And where before is it that God thus earnestly longs for our Repentance? that he mercifully Desires not our merited destrnction, that he should so thirst to show us mercy, that h•s very bowels should yearn within him;
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For the word in the Hebrue for mercie is Racham, an signifies and inward Commotion, and yearning of the bowells, God is in pain for want of our repentance.
For the word in the Hebrew for mercy is Racham, an signifies and inward Commotion, and yearning of the bowels, God is in pain for want of our Repentance.
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And why all this? doth our Conuersion aduantage him? cannot he glorifie himselfe as well in our Confusion? truly yes? but heere appeares his loue to us, that all he aimes at is our good, that so his mercy might make us happie, and not his Iustice mise•able.
And why all this? does our Conversion advantage him? cannot he Glorify himself as well in our Confusion? truly yes? but Here appears his love to us, that all he aims At is our good, that so his mercy might make us happy, and not his justice mise•able.
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and desire the life of a murtherer, though by putting out that light, wee bring darknesse upon our soules and contrive a curse through a generall blessing, bringing his bloud upon us and all our Children.
and desire the life of a murderer, though by putting out that Light, we bring darkness upon our Souls and contrive a curse through a general blessing, bringing his blood upon us and all our Children.
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Prepares our soules for Glory by such dayly augmentations of his Grace, as will make us love to serue him being never so well Contented, as when he Commands us;
Prepares our Souls for Glory by such daily augmentations of his Grace, as will make us love to serve him being never so well Contented, as when he Commands us;
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Giues us such a faith, as brings heauen downe into our soules, to giue us earnest, that he will one day call up our soules to heauen, where, to reward our obedience he will haue us liue eternally with him who commands us,
Gives us such a faith, as brings heaven down into our Souls, to give us earnest, that he will one day call up our Souls to heaven, where, to reward our Obedience he will have us live eternally with him who commands us,
messingers, to goe upon the employment he sends them, for are they not all ministring spirits? See then, to be obedient to God, is to live the life of angels,
messengers, to go upon the employment he sends them, for Are they not all ministering spirits? See then, to be obedient to God, is to live the life of Angels,
But oh God stooping our contemplations lower, how are we ashamed and confounded, at the obedience of Abraham, who was readie at the command of god, to slay his sonne, his only son, the sonn whom he loued,
But o God stooping our contemplations lower, how Are we ashamed and confounded, At the Obedience of Abraham, who was ready At the command of god, to slay his son, his only son, the son whom he loved,
and if learned men have found such difficulty to discover what time is, for Saint Augustine (a rare wit) strugleth in this question as a bird in a string, Quid est tempus? si nemo ex me quaerat, Scio, si quaerenti explicare velim, nescio. (11. Book of his confession.
and if learned men have found such difficulty to discover what time is, for Saint Augustine (a rare wit) struggleth in this question as a bird in a string, Quid est Tempus? si nemo ex me quaerat, Scio, si quaerenti explicare velim, nescio. (11. Book of his Confessi.
This Nun• of so little lasting, that 'tis lost while we speak it, how then can we be Masters of that, whose very being is not to be? Like a swift river it comes not, but to passe away.
This Nun• of so little lasting, that it's lost while we speak it, how then can we be Masters of that, whose very being is not to be? Like a swift river it comes not, but to pass away.
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To dreame then that such a change should be produced for us, to repaire our Precious los•es, were such a mad folly, that whosoever thinkes it, shall finde his error to soone, that is, when it is to late.
To dream then that such a change should be produced for us, to repair our Precious los•es, were such a mad folly, that whosoever thinks it, shall find his error to soon, that is, when it is to late.
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for truly all our Christian warfare Consists but in well managing our time; then to haue the brest-plate of righteousnesse when the diuill thrusts at us;
for truly all our Christian warfare Consists but in well managing our time; then to have the breastplate of righteousness when the Devil thrusts At us;
then to haue the Sword of the spirit when we need to resist; then to haue the helmet of saluation •hen our heads are quite under water, that so we sinke but to Death, not do Despaire, this is to suite the time well, and punctually to employ it.
then to have the Sword of the Spirit when we need to resist; then to have the helmet of salvation •hen our Heads Are quite under water, that so we sink but to Death, not doe Despair, this is to suit the time well, and punctually to employ it.
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Gregory Nazianzen tells us •agely NONLATINALPHABET. &c. that life is an open fayre for all the world to trade in, where we may barter a Vale of te•res for a Paradice of ioy, earth for heauen, a moment for Eternitie,
Gregory Nazianzen tells us •agely. etc. that life is an open fair for all the world to trade in, where we may barter a Vale of te•res for a Paradise of joy, earth for heaven, a moment for Eternity,
Do we not see Ladies, who in the morning when they should offer to God the first fruits of the day, will Consult an howre or two with their looking glasse,
Do we not see Ladies, who in the morning when they should offer to God the First fruits of the day, will Consult an hour or two with their looking glass,
and scarse a minute with their prayer booke? as if they lou•d the shaddow of their owne face (which allwayes is not the best) better then the vision of God himself:
and scarce a minute with their prayer book? as if they lou•d the shadow of their own face (which always is not the best) better then the vision of God himself:
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Is this to spend the time well? Can this trifling (to call it no worse) fit us for eternity? Will not the Saints of the primitive times (who as if the day were to little, destin'd the nights to devotion in their Vigills) will not these rise up in judgement against us, who make our whole life a trade of sinne, or doing nothing.
Is this to spend the time well? Can this trifling (to call it no Worse) fit us for eternity? Will not the Saints of the primitive times (who as if the day were to little, destined the nights to devotion in their Vigils) will not these rise up in judgement against us, who make our Whole life a trade of sin, or doing nothing.
Thinke (I beseech you, and tremble while you thinke) how many damned soules are now broyling in hell fire (which the whole Ocean cannot extinguish) for the contempt and misuse of time;
Think (I beseech you, and tremble while you think) how many damned Souls Are now broiling in hell fire (which the Whole Ocean cannot extinguish) for the contempt and misuse of time;
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And sure I am, that the Devill hath no greater pollicy to circumvent us, then by benumming of our zeale, by this hanging weights upon our soules, by the delay of our repentance:
And sure I am, that the devil hath no greater policy to circumvent us, then by benumbing of our zeal, by this hanging weights upon our Souls, by the Delay of our Repentance:
Saint Augustine found this in himselfe, as he tels us in the Eight Booke of his confessions Chap. 12. For there finding the Devill flattering his soule with perswasions to delay his repentance (at that time when he was most resolved to performe it) he had much strife in himself,
Saint Augustine found this in himself, as he tells us in the Eight Book of his confessions Chap. 12. For there finding the devil flattering his soul with persuasions to Delay his Repentance (At that time when he was most resolved to perform it) he had much strife in himself,
but knowing that now the Divill had no other Engine to batter his soule withall; (so much was his resolution for the maine, strengthned by assisting grace) and knowing the Divill's plot by this procrastination, was onely to bind him faster in the custome of his sinne;
but knowing that now the devil had no other Engine to batter his soul withal; (so much was his resolution for the main, strengthened by assisting grace) and knowing the Devil's plot by this procrastination, was only to bind him faster in the custom of his sin;
Oh my God (saith he) how long wilt thou suffer me thus? How long shall I say to morrow, to morrow? why should I not doe it now? and this minute end that filthynesse of life, which otherwise will betray me to a life of woe for ever.
O my God (Says he) how long wilt thou suffer me thus? How long shall I say to morrow, to morrow? why should I not do it now? and this minute end that filthiness of life, which otherwise will betray me to a life of woe for ever.
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Thirdly, By continuance sinne takes deeper rooting, and so the weede which had but little fastning before, requires more strengh and violence to pluck it up:
Thirdly, By Continuance sin Takes Deeper rooting, and so the weed which had but little fastening before, requires more strength and violence to pluck it up:
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but if once it come to sitting in the seate of the scornfull (quasi ad hoc vacans) (as Saint Augustine glosseth that place) having nothing else to doe, but to sinne:
but if once it come to sitting in the seat of the scornful (quasi ad hoc vacans) (as Saint Augustine Glosseth that place) having nothing Else to do, but to sin:
To sit at ease upon the Stoole of wickednesse, and imagine mischeife as a law, this is to give sinne a cushion, which is loath enough to rise, from the uneasiest constancie.
To fit At ease upon the Stool of wickedness, and imagine mischief as a law, this is to give sin a cushion, which is loath enough to rise, from the uneasiest constancy.
Saint Augustine Commenting on that miracle of Iesus, in raysing Lazirus from the grave when he had beene dead foure dayes, searcheth the reason why Iesus begun that worke with a Prologue of teares,
Saint Augustine Commenting on that miracle of Iesus, in raising Lazarus from the grave when he had been dead foure days, Searches the reason why Iesus begun that work with a Prologue of tears,
and therefore Lazarus must leave off his grave clothes, and be unbound, forsaking all relations to the grave, to shew that those very sinnes being dead that killed him, he lives by their mortality.
and Therefore Lazarus must leave off his grave clothes, and be unbound, forsaking all relations to the grave, to show that those very Sins being dead that killed him, he lives by their mortality.
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10.) makes mention of an old Comedian (a constant actor in those Comedyes which the blinde Idolaters of those times instituted to the honour of their false Gods) that he was so innamored of the applaus the people gave him, that playing for the Gods, he acted all as for men:
10.) makes mention of an old Comedian (a constant actor in those Comedies which the blind Idolaters of those times instituted to the honour of their false God's) that he was so innamored of the applause the people gave him, that playing for the God's, he acted all as for men:
he would crawle to the Capitoll and feebly act his Comedyes before the Statues of his false Gods, doing all (as he said) then for the Gods, & nothing for men.
he would crawl to the Capitol and feebly act his Comedies before the Statues of his false God's, doing all (as he said) then for the God's, & nothing for men.
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Never trembling in the sense of Gods wrath, nor shaking in any thing but our palsie? Are we then fit to run the path of Gods Commandements, when we cannot goe without a staffe? And truely we doe not unfitly to take the helpe of more leggs to carry us out of the world,
Never trembling in the sense of God's wrath, nor shaking in any thing but our palsy? are we then fit to run the path of God's commandments, when we cannot go without a staff? And truly we do not unfitly to take the help of more legs to carry us out of the world,
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Then onely to come to heare, when with Davids idolls we have Eares only not to Heare? Not to sin because of the innab•lity of age, is impotency, not innocency;
Then only to come to hear, when with Davids Idols we have Ears only not to Hear? Not to sin Because of the innab•lity of age, is impotency, not innocency;
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I beseech you thinke Now what will be Then, and let the thought of that Th•n, teach you how to prize the Prophets Now; for Ex hoc m•mento pendet aeternitas, the eternall Condition of your soules depends upon it.
I beseech you think Now what will be Then, and let the Thought of that Th•n, teach you how to prize the prophets Now; for Ex hoc m•mento Pendet aeternitas, the Eternal Condition of your Souls depends upon it.
O now for the Tongue of Angells to perswade you, but miserable man that I am, I check that holy ambition, knowing that to be so excellent that I cannot attaine unto it;
Oh now for the Tongue of Angels to persuade you, but miserable man that I am, I check that holy ambition, knowing that to be so excellent that I cannot attain unto it;
and beseech you, as you vallue the joyes of Heaven, as you dread the paines of Hell, by those Soules of yours to redeeme which cost Christ himselfe his blood,
and beseech you, as you valve the Joys of Heaven, as you dread the pains of Hell, by those Souls of yours to Redeem which cost christ himself his blood,
and by that precious blood, the pri•e of your soules redemption, by the love of that God who was before all 〈 ◊ 〉 & lasting beyond all time (being the Eternity it self) to make a true use of this time Now.
and by that precious blood, the pri•e of your Souls redemption, by the love of that God who was before all 〈 ◊ 〉 & lasting beyond all time (being the Eternity it self) to make a true use of this time Now.
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but draw neere unto him now, so neere that you may kisse the sonn, for if his wrath be kindled (yea but a little) Blessed are all they that put their trust in him.
but draw near unto him now, so near that you may kiss the son, for if his wrath be kindled (yea but a little) Blessed Are all they that put their trust in him.
Happily sometimes we feele Agrip•as ague, some motions, and groouings of repentance, but we are still at a stand for a Conuenient season, and so the fit goes off: (for the soules ague (Contrarie to that of the body) beginns with a hott fitt,
Happily sometime we feel Agrip•as ague, Some motions, and groouings of Repentance, but we Are still At a stand for a Convenient season, and so the fit Goes off: (for the Souls ague (Contrary to that of the body) begins with a hot fit,
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that is the acceptable time, that is the day of saluation: yet Esaw's teares when the time was past, the Virg•ns knocking when the dores were shut, these shew (what Solomon said) that there is a time for every thing, & if we loose that time, we shall weepe,
that is the acceptable time, that is the day of salvation: yet Esaw's tears when the time was passed, the Virg•ns knocking when the doors were shut, these show (what Solomon said) that there is a time for every thing, & if we lose that time, we shall weep,
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and from the want of these, spring the causes of our Procrastination, which is the common error of repentance, (I beseech you marke it) eyther our Ignorance in not discerning the time,
and from the want of these, spring the Causes of our Procrastination, which is the Common error of Repentance, (I beseech you mark it) either our Ignorance in not discerning the time,
nor Christ so passonatly have bemoaned Ierusalem for the losse of it, O saith he If thou hadst knowne that this day had bin the day of thy visitation, and what then? there he breakes off the teares comming so fast, that he was forc't to weepe out the rest of his meaning:
nor christ so passonatly have bemoaned Ierusalem for the loss of it, Oh Says he If thou Hadst known that this day had been the day of thy Visitation, and what then? there he breaks off the tears coming so fast, that he was forced to weep out the rest of his meaning:
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Can we be fitt to turne unto God, when we can scarce turne our selues in our bedds? the thought of the poore widdow we shall leave behind us, will make the soule forget her spowse and swetest bridgrome Christ the feare of death will horribly affright us,
Can we be fit to turn unto God, when we can scarce turn our selves in our Beds? the Thought of the poor widow we shall leave behind us, will make the soul forget her spouse and Sweetest bridegroom christ the Fear of death will horribly affright us,
And to shew f•ll malice in the conclusion, at our very departure, he will shew us all our sinns in such a shape that (despairing) we may grow mad, and die.
And to show f•ll malice in the conclusion, At our very departure, he will show us all our Sins in such a shape that (despairing) we may grow mad, and die.
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Tell me then is this a fit time for repentance? Is the death bed a conuenient Altar to offer up our bodyes a living sa•rifice, and then to when we lie a dying? O God gi•e us grace to thinke of this betimes;
Tell me then is this a fit time for Repentance? Is the death Bed a convenient Altar to offer up our bodies a living sa•rifice, and then to when we lie a dying? O God gi•e us grace to think of this betimes;
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Besides the actions of vertue performed then, are not of that vallue with God, as those which come to him wing'd with cheerefullnesse in our health and prospe•ity:
Beside the actions of virtue performed then, Are not of that valve with God, as those which come to him winged with cheerefullnesse in our health and prospe•ity:
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though he scarcely ever thought on God before, was not he prefer'd from the Crosse to Paradice, without the trouble of more r•pentance? Vnhapily argued;
though he scarcely ever Thought on God before, was not he preferred from the Cross to Paradise, without the trouble of more r•pentance? Vnhapily argued;
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Truly the point is of such consequence, I know not how to leave it, and therefor• let me inferr further, that this late repentance must needs be very dangerous,
Truly the point is of such consequence, I know not how to leave it, and therefor• let me infer further, that this late Repentance must needs be very dangerous,
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but when once she begun to thinke of returning home, and leave that Sea so full of Sy•ens, then the storme arose, temptations multiplyed like the Waves, every billow striving which should first devoure her.
but when once she begun to think of returning home, and leave that Sea so full of Sy•ens, then the storm arose, temptations multiplied like the Waves, every billow striving which should First devour her.
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but when Christ went about to turne him out of dores (charging him to goe out of him) then the mercy of Christ to the man, wrought an unpleasing miracle on the D•vills,
but when christ went about to turn him out of doors (charging him to go out of him) then the mercy of christ to the man, wrought an unpleasing miracle on the D•vills,
My sonne, when thou 〈 ◊ 〉 come to the service of God, prepare thy soule for temptations, though perhaps we feele not the Devill in us before, yet when holy resolutions come upon us,
My son, when thou 〈 ◊ 〉 come to the service of God, prepare thy soul for temptations, though perhaps we feel not the devil in us before, yet when holy resolutions come upon us,
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And would it not make one afraid to pray with David, Creat• in m•e O Lord a cleane heart, (humanum dico) (I speake now af•er the manner of men) when as the •ouse i• the Gospell was no sooner swept,
And would it not make one afraid to pray with David, Creat• in m•e Oh Lord a clean heart, (humanum dico) (I speak now af•er the manner of men) when as the •ouse i• the Gospel was no sooner swept,
If Saint Paul have a motion of the law of the spirit, presently the Divill urgeth his statute law in the law of his members, to resist the law of the spirit:
If Saint Paul have a motion of the law of the Spirit, presently the devil urges his statute law in the law of his members, to resist the law of the Spirit:
and blessed is he who in this strife can get the Victorie, and I hope we shall thinke it a hard worke ere we have done, it will be a signe we are the neerer to it.
and blessed is he who in this strife can get the Victory, and I hope we shall think it a hard work ere we have done, it will be a Signen we Are the nearer to it.
The Fathers are full of it, but Ile shutt up the point with some breife collections out of the conversion of Saint Augustine in the eight booke of whose confessions, 1. and 2. Chap:
The Father's Are full of it, but I'll shut up the point with Some brief collections out of the conversion of Saint Augustine in the eight book of whose confessions, 1. and 2. Chap:
But after consultation with these, he was more furiously encountered then before, (The Divill it seemes was loath to loose this great witt,) Then he retyred him selfe to privacie,
But After consultation with these, he was more furiously encountered then before, (The devil it seems was loath to lose this great wit,) Then he retired him self to privacy,
and then (Saith he) what did I not say against my selfe, how did I beate and whipe my Soule forward, to make her follow thee (O God) but like a •ullen jade she hung backe, loath to leave her old path of sinne.
and then (Says he) what did I not say against my self, how did I beat and whip my Soul forward, to make her follow thee (Oh God) but like a •ullen jade she hung back, loath to leave her old path of sin.
but if Saint Augustine come off heere, he will doe more then Adam did.) But heere all his Carnall pleasure• past, begun to Court him Dimittesne nos? & a moment• issto non erimus tecum ultra in aeternum? wilt thou forsake us;
but if Saint Augustine come off Here, he will do more then Adam did.) But Here all his Carnal pleasure• passed, begun to Court him Dimittesne nos? & a moment• issto non Erimus tecum ultra in aeternum? wilt thou forsake us;
and must we part with thee now for ever? And then (as the same Father tells us) the Devill bayted his hooke with all his sinfull pleasures past, (and truely t'was doubtfull but he might then have swallowed some of them) but contrary, at the thought of these, a suddaine tempest of teares shrow'rd from his eyes,
and must we part with thee now for ever? And then (as the same Father tells us) the devil baited his hook with all his sinful pleasures passed, (and truly was doubtful but he might then have swallowed Some of them) but contrary, At the Thought of these, a sudden tempest of tears shrow'rd from his eyes,
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and whilst he was thus weeping and talking to God in deepe contrition of spirit, he heard a voyce from heaven, Tolle lege; Tolle lege; Take up and reade.
and while he was thus weeping and talking to God in deep contrition of Spirit, he herd a voice from heaven, Take lege; Take lege; Take up and read.
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Then opening his booke, the first Scripture that presented it selfe was that of Saint Paul Not in chambering and wantonnesse &c. Which hit Saint Augustines disease right, and then denying all worldly lusts, he accomplish't his finall Conversion;
Then opening his book, the First Scripture that presented it self was that of Saint Paul Not in chambering and wantonness etc. Which hit Saint Augustine's disease right, and then denying all worldly Lustiest, he accomplished his final Conversion;
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Repentance is a worke of warre, many assaults, st•ong resistance, It wants first councell, then grace to follow it, it requires private an often conferrence with God by prayer,
Repentance is a work of war, many assaults, st•ong resistance, It Wants First council, then grace to follow it, it requires private an often conference with God by prayer,
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an over-ma••ering force of zeale to spurre the sluggish soule forward, a contempt of former pleasures, which will now againe flatter us for entertainement.
an over-ma••ering force of zeal to spur the sluggish soul forward, a contempt of former pleasures, which will now again flatter us for entertainment.
It requires ••ouds of teares, and the voyce of God to call us, (though not thus miraculously) yet by the still voyce of his spirit; (and all this considered,) now tell me,
It requires ••ouds of tears, and the voice of God to call us, (though not thus miraculously) yet by the still voice of his Spirit; (and all this considered,) now tell me,
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whether it be so easie a thing to repent, that it should be left to the last? Whether we can retreate backe to God in an hower, that have strayed fro• him all our lives? whether a few dropps at the end of our dayes are sufficient to cleanse that soule, to whom,
whither it be so easy a thing to Repent, that it should be left to the last? Whither we can retreat back to God in an hour, that have strayed fro• him all our lives? whither a few drops At the end of our days Are sufficient to cleanse that soul, to whom,
And thus you see, I have discourst out the First part of the Text, and have considered the Authour of this great matter in charge, Dicit Dominus, the Lord sayes it:
And thus you see, I have discoursed out the First part of the Text, and have considered the Author of this great matter in charge, Dicit Dominus, the Lord Says it:
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Now, where we considered time int he flitting, and Vicissitudinarie Nature of it, and that we must expect no stoppe of time to attend the leisure of our conversion;
Now, where we considered time int he flitting, and Vicissitudinary Nature of it, and that we must expect no stop of time to attend the leisure of our conversion;
since God never stopt the sonne, but to declare some great misterie ▪ And therefore time being so transient, we not prodigally• to mispend, but penitently to imploy it:
since God never stopped the son, but to declare Some great mystery ▪ And Therefore time being so Transient, we not prodigally• to misspend, but penitently to employ it:
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Then we saw the disturbances that disaduantage late repentance, and answered the obiection concerning the thei•e on the Crosse; and lastly, we saw the danger of late repentance in this, that repentance at the best, with all the aduantages of life, is a worke of greatest difficulty:
Then we saw the disturbances that disadvantage late Repentance, and answered the objection Concerning the thei•e on the Cross; and lastly, we saw the danger of late Repentance in this, that Repentance At the best, with all the advantages of life, is a work of greatest difficulty:
only 〈 … 〉 suruey of every roome, and briefely paraphrase on the particulars of my second p•rt, which wil proue litle more then an application of my first part, and then I haue done.
only 〈 … 〉 survey of every room, and briefly Paraphrase on the particulars of my second p•rt, which will prove little more then an application of my First part, and then I have done.
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so all things should one day slide backe againe into the bosome of God, (the Deuills themselues not excepted) that as at first, there was no other being but God,
so all things should one day slide back again into the bosom of God, (the Devils themselves not excepted) that as At First, there was no other being but God,
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True it is that repentance is nothing else but redire ad principia; a Circ'ling about to the point we begun at, to come as neere to God as we can, to returne to him by repentance, from whom we turned away by impietie.
True it is that Repentance is nothing Else but Redire ad principia; a Circling about to the point we begun At, to come as near to God as we can, to return to him by Repentance, from whom we turned away by impiety.
an Angell must come from heauen to beate him backe, (so resolute we are in a wronge way) when as the very Asse (as if it had more Grace then the Rider) chose rather to falle downe an obiect of his masters furie,
an Angel must come from heaven to beat him back, (so resolute we Are in a wrong Way) when as the very Ass (as if it had more Grace then the Rider) chosen rather to fall down an Object of his Masters fury,
The best way then will be, to have the end of our Iourney still in consideration, with Enoch to walke with God in the Contemplation of the place we tend to,
The best Way then will be, to have the end of our Journey still in consideration, with Enoch to walk with God in the Contemplation of the place we tend to,
this is not our case we are in a way that leades to destruction, yet cofidently we travayle on, till some twitch of conscience begin to startle us, some close and thundring passage of a Sermon pull in the reynes,
this is not our case we Are in a Way that leads to destruction, yet cofidently we travail on, till Some twitch of conscience begin to startle us, Some close and thundering passage of a Sermon pull in the reins,
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And truly if we would but seriously consider the ugly shape of sinne, how horrid it is in the apparition of it; (with devout Saint Anselme,) wee should rather choose to runn• headlong into hell,
And truly if we would but seriously Consider the ugly shape of sin, how horrid it is in the apparition of it; (with devout Saint Anselm,) we should rather choose to runn• headlong into hell,
Nay that Devout soule goes further, Malim enim a peccato purus, infernum intr•re, &c. I had rather (saith he,) make hell my habitation if there no sin might approach,
Nay that Devout soul Goes further, Malim enim a Peccato purus, infernum intr•re, etc. I had rather (Says he,) make hell my habitation if there no since might approach,
But Quo me vertam ut convertar ad te Domine? (is Saint Bernards question) Lord, which way shall turne, that I may turne to thee? for thou art every where;
But Quo me vertam ut convertar ad te Domine? (is Faint Bernards question) Lord, which Way shall turn, that I may turn to thee? for thou art every where;
and a snatch now and then with the swine (the proper punishment of our sensuality.) O then 'tis high time to returne, he hath Shoes, he hath a Robe, he hath a Ring: Shoes to stay at home in,
and a snatch now and then with the Swine (the proper punishment of our sensuality.) O then it's high time to return, he hath Shoes, he hath a Robe, he hath a Ring: Shoes to stay At home in,
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and if any of us have beene apt to recoyle from our faith, for any feare of danger, let us now turne to him, in a willingnesse to endure the worst, this will be a brave Conversion, and a true testimony that we do not turne only Complementally, but Cordially without heart: And indeed the Prophet makes that the condition of our Conversion, we must turne In c•rde, with ou• heart: a Corporall Conversion, will not advantage us God regards not much the outside of the platter: I doubt not Herodias charger was faire and cleane without;
and if any of us have been apt to recoil from our faith, for any Fear of danger, let us now turn to him, in a willingness to endure the worst, this will be a brave Conversion, and a true testimony that we do not turn only Complementally, but Cordially without heart: And indeed the Prophet makes that the condition of our Conversion, we must turn In c•rde, with ou• heart: a Corporal Conversion, will not advantage us God regards not much the outside of the platter: I doubt not Herodias charger was fair and clean without;
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thirst of ruine more then reformation, lurke within our hearts, for all our cunning complying in the outside of Religion, wee doe but offer to God Iohn Baptists head in a platter.
thirst of ruin more then Reformation, lurk within our hearts, for all our cunning complying in the outside of Religion, we do but offer to God John Baptists head in a platter.
so that the Iron should enter into your soule, and in the midst of all this, pray heartily to your Father to forgive your tormentors? Yet Christ did it.
so that the Iron should enter into your soul, and in the midst of all this, pray heartily to your Father to forgive your tormentors? Yet christ did it.
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Can you pray fervently, and send your heart up to Heaven in desire of mercy? Are you sorrie when you thinke upon your sinnes? and doe you thinke upon them? Nay more, and that's lesse;
Can you pray fervently, and send your heart up to Heaven in desire of mercy? are you sorry when you think upon your Sins? and do you think upon them? Nay more, and that's less;
Agripp• said nothing whē he said something; perswaded to be a Christian in modico (for so the Latine renders it) but Saint Paul spoke it home, in modico and in toto some what,
Agripp• said nothing when he said something; persuaded to be a Christian in Modico (for so the Latin renders it) but Saint Paul spoke it home, in Modico and in toto Some what,
Before, I caled repentance a warre, and Saint Ambrose makes this the very skirmish, Certamen nostrum ieiunium est, the hottest of our strife is our fasting:
Before, I called Repentance a war, and Saint Ambrose makes this the very skirmish, Certamen nostrum Jejunium est, the hottest of our strife is our fasting:
Well doth the scripture call Iohn Baptist more then a ▪ Prophet, (and that's more then a man;) and why? but because he lived the life of Angells by abstinence:
Well does the scripture call John Baptist more then a ▪ Prophet, (and that's more then a man;) and why? but Because he lived the life of Angels by abstinence:
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Adam when he had eaten was cloathed with the skinns of beasts (as the livery of a beastly appetite,) but Iohn Baptist that was a man of abstinence, had only a girdle of skinns about him, to shew no more appetite,
Adam when he had eaten was clothed with the skins of beasts (as the livery of a beastly appetite,) but John Baptist that was a man of abstinence, had only a girdle of skins about him, to show no more appetite,
if we doe those things which are never lawfull? The Fathers conclusion is good counsell, Sic ieiunemus a Cibis, ut multo magis ieiunemus a vit iis, Aug:) let us so fast from foode, that we much more fast from sinne.
if we do those things which Are never lawful? The Father's conclusion is good counsel, Sic ieiunemus a Cibis, ut Much magis ieiunemus a vit iis, Aug:) let us so fast from food, that we much more fast from sin.
no true fast then with out some sanctification, and therefore God by his Prophet Esay derides their formality, who drest themselves in dissembled lookes that so they might appeare to fast.
not true fast then with out Some sanctification, and Therefore God by his Prophet Isaiah derides their formality, who dressed themselves in dissembled looks that so they might appear to fast.
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Is this your fast (saith God) to hange downe your head like bulrush? to put on sackcloth and ashes? To hang downe your head like a bulrush and yet still remaine a stiffe necked people? to clothe the body in sackcloth when as the soule is naked, not one ragg of righteousnesse upon it? To sprinkle our selves with ashes,
Is this your fast (Says God) to hang down your head like bulrush? to put on Sackcloth and Ashes? To hang down your head like a bulrush and yet still remain a stiff necked people? to cloth the body in Sackcloth when as the soul is naked, not one rag of righteousness upon it? To sprinkle our selves with Ashes,
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sed semper adest nequitia, He eates nothing and yet is full of wickednesse; Better to be stuft with meat then sinne, but the true fast will have neither.
sed semper adest Nequitia, He eats nothing and yet is full of wickedness; Better to be stuffed with meat then sin, but the true fast will have neither.
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but onely to tell us, that with these, the soule is no lesse nourisht, then the body is with bread, our spirituall life is not better maintained, then by Lamentation.
but only to tell us, that with these, the soul is no less nourished, then the body is with bred, our spiritual life is not better maintained, then by Lamentation.
And this is it our Prophet cales for next, our returne must be in Fletu with weeping: The Ancients were prodigall of their teares, Iobes eyes powred them forth, Davids eyes gushed out with water: And 'tis remarkable, that in the Sacred Fountaine tongue, the same word signifies both the eye and a well, to shew that our eyes must be over•lowing spring, whose inundation (like that of Nylus,) makes the whole soyle fruitfull a long time after:
And this is it our Prophet cales for next, our return must be in Fletu with weeping: The Ancients were prodigal of their tears, Job's eyes poured them forth, Davids eyes gushed out with water: And it's remarkable, that in the Sacred Fountain tongue, the same word signifies both the eye and a well, to show that our eyes must be over•lowing spring, whose inundation (like that of Nylus,) makes the Whole soil fruitful a long time After:
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and therefore David laid to rest, opens his eyes to weepe, so wakefull in his penitence, that every night he washt his bed; and well he did to wash that:
and Therefore David laid to rest, Opens his eyes to weep, so wakeful in his penitence, that every night he washed his Bed; and well he did to wash that:
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David had a sin of the bed, & therfore now (as with that rare Emplaister, which apply'd to the weapon, cures the wound) he washed his bed, to cleanse himselfe.
David had a since of the Bed, & Therefore now (as with that rare Emplaster, which applied to the weapon, cures the wound) he washed his Bed, to cleanse himself.
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In David, we reade of the waters above the heavens, and one of the Fathers (I remember) interprets those waters to be the teares of penitents; (how litterall I dispute not) but by application, 'tis very proper to the point:
In David, we read of the waters above the heavens, and one of the Father's (I Remember) interprets those waters to be the tears of penitents; (how literal I dispute not) but by application, it's very proper to the point:
who could read in it nothing else but Miracle, for the black Caracters all vanisht, and left the paper unstained, to Emblemise that penitence is a second innocence. Be this true, or false;
who could read in it nothing Else but Miracle, for the black Characters all vanished, and left the paper unstained, to Emblemise that penitence is a second innocence. Be this true, or false;
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and this is another quality of our Conuersion, it must bee in planctu with mourning: strong sobbes, deepe groanes, such inward Compunction as if our hearts were stucke with needles:
and this is Another quality of our Conversion, it must be in planctu with mourning: strong sobs, deep groans, such inward Compunction as if our hearts were stuck with needles:
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If we returne rightly, the heart must be rent; and not the garments; that's but Iewish madnesse, The sorrow of the outside, is but the outside of sorrow, the very heart of sorrow, is the sorrow of the heart; without which, we make a stage play of religion, every man seeming something else, not that which hee is;
If we return rightly, the heart must be rend; and not the garments; that's but Jewish madness, The sorrow of the outside, is but the outside of sorrow, the very heart of sorrow, is the sorrow of the heart; without which, we make a stage play of Religion, every man seeming something Else, not that which he is;
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or if he doe, 'twill bee oculo reprobationis, not ocul• approbationis; with an eie of dislike, not of love; behold us a farre off, and what is further from heaven, then hell?
or if he do, it'll be oculo reprobationis, not ocul• approbationis; with an eye of dislike, not of love; behold us a Far off, and what is further from heaven, then hell?
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No, no, when God look's upon us, we must be miserable objects; our hearts are only beautifull in his sight, when they are broken: Paenitentia est quaedam dolentis vindicta:
No, no, when God look's upon us, we must be miserable objects; our hearts Are only beautiful in his sighed, when they Are broken: Penitence est quaedam dolentis Vindictae:
as unsavorie salt, made by sinne fit for nothing but the dunghill: and truely so pittifull was the state of the primitive penitents in this kinde, that (transform'd with greife) they became such aruefull spectacle, that men had not the hearts to behold them,
as unsavoury salt, made by sin fit for nothing but the dunghill: and truly so pitiful was the state of the primitive penitents in this kind, that (transformed with grief) they became such aruefull spectacle, that men had not the hearts to behold them,
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but turned away their eyes from those, who were thus turning to the Lord: But heere's the comfort, that God, will never turne away his eyes from those, that thus turne unto him;
but turned away their eyes from those, who were thus turning to the Lord: But here's the Comfort, that God, will never turn away his eyes from those, that thus turn unto him;
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Then an argument of love (for hee assaies all meanes to 〈 ◊ 〉 us) he is your God: your God who created you, your God, who redeemed you, your's by all promises of favour;
Then an argument of love (for he assays all means to 〈 ◊ 〉 us) he is your God: your God who created you, your God, who redeemed you, your's by all promises of favour;
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not to despise you when you are broken harted, not to Iudge you, if you Iudge your selves, not to laugh at your Calamity if you timely weepe for it, not to send you away empty,
not to despise you when you Are broken hearted, not to Judge you, if you Judge your selves, not to laugh At your Calamity if you timely weep for it, not to send you away empty,
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This, this is the way, to appease his wrath, for though the Prophet's phrase seeme to question it, Quis scit? as it followes the text, who knoweth, if he will returne and leave a blessing behind him? Yet we know that interogations of this Nature, are equiualent to affirmations,
This, this is the Way, to appease his wrath, for though the Prophet's phrase seem to question it, Quis scit? as it follows the text, who Knoweth, if he will return and leave a blessing behind him? Yet we know that interrogations of this Nature, Are equivalent to affirmations,
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he will bee ours, by making us his, and we may give the state of Grace a glimp's of the state of Glory, by turning to him as he is our God, for then he will turne to us as his people, (and his indignation ceasing• (to begin our heaven) joy (in a degree) shall heere on earth, descend into our soules;
he will be ours, by making us his, and we may give the state of Grace a glimp's of the state of Glory, by turning to him as he is our God, for then he will turn to us as his people, (and his Indignation ceasing• (to begin our heaven) joy (in a degree) shall Here on earth, descend into our Souls;
and we (not charioted up to heaven (with Elias) nor rap't thithe• (with Saint Paul• shall by a cheaper and easier state, weare every day a taste of happinesse in our hearts.
and we (not charioted up to heaven (with Elias) nor raped thithe• (with Saint Paul• shall by a cheaper and Easier state, wear every day a taste of happiness in our hearts.
