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ƲOX HJBERNIAE. LUKE. 13. 5. Except ye repent you shall all likewise perish.
ƲOX HJBERNIAE. LUKE. 13. 5. Except you Repent you shall all likewise perish.
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A Harsh Text you will say, & yet notwithstanding uttered by him that was the Merchant of men, he that was the good Phisitian that came to cure us.
A Harsh Text you will say, & yet notwithstanding uttered by him that was the Merchant of men, he that was the good physician that Come to cure us.
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Who as hee testifies of himselfe in the 12. os Saint Iohn, that hee came not to judge the world, but to condemne the world.
Who as he Testifies of himself in the 12. os Saint John, that he Come not to judge the world, but to condemn the world.
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And yet he that was the Saviour of the World meanes to save none without faith and repentance, and therefore he telles us;
And yet he that was the Saviour of the World means to save none without faith and Repentance, and Therefore he tells us;
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That except we repent, we shall all likewise perish. That except we Repent, we shall all likewise perish.
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The occasion of the words was from a matter that was told unto him, a storie that men told as a thing that no way appertained unto them.
The occasion of the words was from a matter that was told unto him, a story that men told as a thing that no Way appertained unto them.
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Pilate he had mingled the blood of the Galileans with their sacrifices:Pilate he had mingled the blood of the Galileans with their Sacrifices:
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now ths Pharisees they heard of it, and this they tell as newes to our Saviour Christ,
now this Pharisees they herd of it, and this they tell as news to our Saviour christ,
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as if it had no way touched them, and so our Saviour seeing they tooke not the matter as to themselves for examples unto them tells them that whatsoever Iudgements they did see executed upon others, the very selfe same thing would bee to them, if they did not repent.
as if it had no Way touched them, and so our Saviour seeing they took not the matter as to themselves for Examples unto them tells them that whatsoever Judgments they did see executed upon Others, the very self same thing would be to them, if they did not Repent.
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To apply it unto our selvee:
To apply it unto our selvee:
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It is the case of our neighbour nation, what are they greater sinners then we, I tell you nay, the very same Iudgements that fall upon them shall fall upon you vnlesse you prevent it by timely repentance.
It is the case of our neighbour Nation, what Are they greater Sinners then we, I tell you nay, the very same Judgments that fallen upon them shall fallen upon you unless you prevent it by timely Repentance.
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These judgements are sent as examples and instructions unto us.
These Judgments Are sent as Examples and instructions unto us.
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Those that fell with their carkasses in the wildernesse are examples unto us that wee might not run unto the same excesse of riot.
Those that fell with their carcases in the Wilderness Are Examples unto us that we might not run unto the same excess of riot.
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The Lord might have made you examples unto Ireland, as well as he hath made Ireland an example unto you.
The Lord might have made you Examples unto Ireland, as well as he hath made Ireland an Exampl unto you.
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As the Lord saith in the Prophesie of Hosea 4. 11. I have overthrowne some of you as God did overthrow Sodom & Gomorah, & ye are as a firebrand snatcht out of the burning, & yet you returned not.
As the Lord Says in the Prophesy of Hosea 4. 11. I have overthrown Some of you as God did overthrow Sodom & Gomorrah, & you Are as a firebrand snatched out of the burning, & yet you returned not.
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God hath overthrowne that land especially the best of the land, according as he did to Germanie; And now he is come neerer to us;
God hath overthrown that land especially the best of the land, according as he did to Germany; And now he is come nearer to us;
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The miseries & calamities which they indure were too tedious to relate.
The misery's & calamities which they endure were too tedious to relate.
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Et animus reminiscere horret luctusque refugit.
Et animus reminiscere Horret luctusque refugit.
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And as if God did intend yet to shew us his judgements more neere to us:
And as if God did intend yet to show us his Judgments more near to us:
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the fire breakes out in that corner of the nation that wee least feared, which should cause us to repent in Sackcloath and ashes;
the fire breaks out in that corner of the Nation that we least feared, which should cause us to Repent in sackcloth and Ashes;
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Wee know it is the case of our Soveraigne that we should take this to heart:
we know it is the case of our Sovereign that we should take this to heart:
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We know that David when the judgements of God was upon him in his child, then he fasted and humbled his soule with fasting;
We know that David when the Judgments of God was upon him in his child, then he fasted and humbled his soul with fasting;
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yea and is hee did when affections were upon others of his Brethren, that were no great friends unto him.
yea and is he did when affections were upon Others of his Brothers, that were no great Friends unto him.
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Wee see it also in Nehemiah, that he hearing such newes as we now heare from Ireland, Nehemiah 1. 3. Nehemiah asked how his brethren the children of Israell were,
we see it also in Nehemiah, that he hearing such news as we now hear from Ireland, Nehemiah 1. 3. Nehemiah asked how his brothers the children of Israel were,
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as he was told that they were in great afflicton. This was the newes, how doth he take it.
as he was told that they were in great affliction. This was the news, how does he take it.
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And it came to passe when I heard these words I sate downe and wept and mourned,
And it Come to pass when I herd these words I sat down and wept and mourned,
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and fasted, and prayed before the God of heaven.
and fasted, and prayed before the God of heaven.
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This is the sence that all the members of the body should have one of another.
This is the sense that all the members of the body should have one of Another.
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They should call upon God one for another.
They should call upon God one for Another.
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God makes this an example unto us, that if we doe not repent, the same judgement or a greater shall fall upon us.
God makes this an Exampl unto us, that if we do not Repent, the same judgement or a greater shall fallen upon us.
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The thing which we are to doe is to repent;
The thing which we Are to do is to Repent;
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The Physitian he tells us the danger that we are in, if we do not repent,
The physician he tells us the danger that we Are in, if we do not Repent,
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& he gives us a proviso that if will take this course notwithstanding the evill that is against us, he will forgive us if we do repent.
& he gives us a proviso that if will take this course notwithstanding the evil that is against us, he will forgive us if we do Repent.
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And here we will see first, the danger we are in.
And Here we will see First, the danger we Are in.
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The danger is perishing, either repent or there is no possibility of salvation, noe prevention of Gods judgements in this world,
The danger is perishing, either Repent or there is no possibility of salvation, no prevention of God's Judgments in this world,
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nor in the world to come without repentance;
nor in the world to come without Repentance;
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thinke not that these words are in vaine, thinke not that these wordes are spoken in vaine, T'is not a bare and cold profession of Religion that shall save you,
think not that these words Are in vain, think not that these words Are spoken in vain, it is not a bore and cold profession of Religion that shall save you,
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if you do not repent you shall perish, and be destroyed.
if you do not Repent you shall perish, and be destroyed.
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Beloved, wee must Consider with our selves, that God is mercyfull when he will pardon a sinner.
beloved, we must Consider with our selves, that God is merciful when he will pardon a sinner.
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But when he intends to leave them, he is not mercyfull if they do not repent:
But when he intends to leave them, he is not merciful if they do not Repent:
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And thou deceivest thy selfe, and makest an Idoll of thy God, if thou thinke that he is so made up of mercy, that he hath forgotten to be just.
And thou deceivest thy self, and Makest an Idol of thy God, if thou think that he is so made up of mercy, that he hath forgotten to be just.
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The Lord will breake the hairie scalpe of them that commit iniquity.
The Lord will break the hairy scalp of them that commit iniquity.
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Say not I shall be delivered, notwithstanding I goe on in these courses, the Lord will not have mercy upon that man.
Say not I shall be Delivered, notwithstanding I go on in these courses, the Lord will not have mercy upon that man.
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A man that goes on in iniquity, the Lord will not have mercy upon such an one, his mercy appeares to them that are weary of their sinnes,
A man that Goes on in iniquity, the Lord will not have mercy upon such an one, his mercy appears to them that Are weary of their Sins,
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and come unto him, what is it that makes the sin of the Holy Ghost so terrible as it is there described.
and come unto him, what is it that makes the since of the Holy Ghost so terrible as it is there described.
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Heb. 6. 6. It is impossible. If they shall fall away to renew them againe unto repentance;Hebrew 6. 6. It is impossible. If they shall fallen away to renew them again unto Repentance;
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That's the deadly sinne, the sinne against the Holy Ghost.
That's the deadly sin, the sin against the Holy Ghost.
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But what what is it I aske thee, that makes this sinne so deadlie? why because he that commits this sinne is not renewed by repentance;
But what what is it I ask thee, that makes this sin so deadly? why Because he that commits this sin is not renewed by Repentance;
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If he were renewed by repentance, this sinne against the Holy Ghost should be forgiven him, doe not thinke that the sinne of man is above the mercy of God, do not thinke that any sin that mortall man can commit, shall out-vie the blood of Christ, the sin against the Holy Ghost should not be deadly,
If he were renewed by Repentance, this sin against the Holy Ghost should be forgiven him, do not think that the sin of man is above the mercy of God, do not think that any since that Mortal man can commit, shall outvie the blood of christ, the since against the Holy Ghost should not be deadly,
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except the point lie in this, hee cannot be renewed by repentance, so that if thou be not renewed by repentance, thou art in the state of him that is guilty of the sinne against the Holy Ghost, of one miserable and irrecoverable, many thinges I have to speake,
except the point lie in this, he cannot be renewed by Repentance, so that if thou be not renewed by Repentance, thou art in the state of him that is guilty of the sin against the Holy Ghost, of one miserable and irrecoverable, many things I have to speak,
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but I see that my time is but short, and therefore I must be briefe.
but I see that my time is but short, and Therefore I must be brief.
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You see the first thing, the danger is inevitable, no way to scape it but if we repent, the Lord will repent of the iudgement against us,
You see the First thing, the danger is inevitable, no Way to escape it but if we Repent, the Lord will Repent of the judgement against us,
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but if we repent not, there is no hope to escape either in this world, or in the world to come;
but if we Repent not, there is no hope to escape either in this world, or in the world to come;
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But I come to the duty of the day.
But I come to the duty of the day.
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For the worke of this day fasting is nothing but the outward way, yet it is the onely way to repentance, do not thinke that you come to heare an ordinary Sermon God expects it at thy hands, that thou shouldst examine what thou hast heard, whatsoever thou hast heard this day, out of this place of thy duty, the Lord lookes thou shouldest do it speedily, Now is the Axe laid to the root of the tree,
For the work of this day fasting is nothing but the outward Way, yet it is the only Way to Repentance, do not think that you come to hear an ordinary Sermon God expects it At thy hands, that thou Shouldst examine what thou hast herd, whatsoever thou hast herd this day, out of this place of thy duty, the Lord looks thou Shouldst do it speedily, Now is the Axe laid to the root of the tree,
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and therefore every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire. and Therefore every tree that brings not forth good fruit shall be hewn down and cast into the fire.
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Now, why not before? now that is now the preaching of the Gospell comes to you,
Now, why not before? now that is now the preaching of the Gospel comes to you,
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now the Lord exhorts you by the danger, now he shewes you the way how to repent,
now the Lord exhorts you by the danger, now he shows you the Way how to Repent,
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and to escape the wrath that is to come.
and to escape the wrath that is to come.
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Now if you doe not repent, Gods sword is drawn, the Axe is laid to the root of the tree,
Now if you do not Repent, God's sword is drawn, the Axe is laid to the root of the tree,
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and God wil cut you down. Now the Lord he threatneth you, these thinges only that you might repent.and God will Cut you down. Now the Lord he threatens you, these things only that you might Repent.
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Therefore as God saith in Hosea; I will do thus.
Therefore as God Says in Hosea; I will do thus.
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How? I will do to you, as I have done to them in Ireland. I will do to you,
How? I will do to you, as I have done to them in Ireland. I will do to you,
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as I have done to Sodom and Gomorrah. And because I will doe thus unto thee, prepare to meete thy God oh Israell, I am ready to strike,
as I have done to Sodom and Gomorrah. And Because I will do thus unto thee, prepare to meet thy God o Israel, I am ready to strike,
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and that I may not strike thee, Prepare to meete thy God.
and that I may not strike thee, Prepare to meet thy God.
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Those men that are our enemies they strike before they give us warning, but saith God,
Those men that Are our enemies they strike before they give us warning, but Says God,
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therefore I will doe thus unto thee, and because I will do thus, do thou meete me with repentance, Psal. 103. ver. 12. Except you returne the Lord is preparing of his arrowes.
Therefore I will do thus unto thee, and Because I will do thus, do thou meet me with Repentance, Psalm 103. ver. 12. Except you return the Lord is preparing of his arrows.
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Psal. 103. ver. 12. Why doth he not shoot, presently he must bend his bow, and draw out his arrowes, and tell you of it that you may remember.Psalm 103. ver. 12. Why does he not shoot, presently he must bend his bow, and draw out his arrows, and tell you of it that you may Remember.
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Remember this now, now that God cals you all to repentance, now if you neglect the practise of it, the Axe is laid to the root of the tree.
remember this now, now that God calls you all to Repentance, now if you neglect the practice of it, the Axe is laid to the root of the tree.
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But now to come to the point of the act of repentance, I will not stand much to shew you what repentance is,
But now to come to the point of the act of Repentance, I will not stand much to show you what Repentance is,
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but to shew you what you are to do.
but to show you what you Are to do.
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As you must not come before the Lord and say, Lord we repent us of our sins,
As you must not come before the Lord and say, Lord we Repent us of our Sins,
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and mocke God, never intending it, never doe it upon the perill of his indignation, of his wrath that shall burne against you in the world to come.
and mock God, never intending it, never do it upon the peril of his Indignation, of his wrath that shall burn against you in the world to come.
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Know that these are not vaine words, for Repentance;
Know that these Are not vain words, for Repentance;
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there are two parts of it, and the Lord doth expect that both should bee performed by us.
there Are two parts of it, and the Lord does expect that both should be performed by us.
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Wee read in the Scripture of repentance for sinne, and we read of repentance from sinne.
we read in the Scripture of Repentance for sin, and we read of Repentance from sin.
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So the Apostle to the Corinthians, saith thus; least my God should humble me before you;
So the Apostle to the Corinthians, Says thus; lest my God should humble me before you;
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for there are many that repent not of their abhomination. and Acts. 8. 22. Repent therefore of this thy wickednesse.
for there Are many that Repent not of their abomination. and Acts. 8. 22. repent Therefore of this thy wickedness.
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Repentance hath two lookes like Ianus with two faces it lookes backward, and it lookes forward,
Repentance hath two looks like Ianus with two faces it looks backward, and it looks forward,
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when it lookes backwards it lookes upon the thing that is done, and because that is done, cannot be undone,
when it looks backwards it looks upon the thing that is done, and Because that is done, cannot be undone,
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therefore it weeps, and wailes, and greives, that thing is done to Gods dishonour, which cannot be undone, that is repentance when a man looks upon sin, rending himselfe,
Therefore it weeps, and wails, and grieves, that thing is done to God's dishonour, which cannot be undone, that is Repentance when a man looks upon since, rending himself,
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and is sorrowfull for what is past, thats but the first part of repentance. The second is that, that lookes upon sinne with distast, it is abhominable unto him:
and is sorrowful for what is past, thats but the First part of Repentance. The second is that, that looks upon sin with distaste, it is abominable unto him:
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It is not hereafter I will not sweare, I will not be light & wanton, I will not be evill,
It is not hereafter I will not swear, I will not be Light & wanton, I will not be evil,
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but there must be an hatred of all sinne, you that love the Lord hate evill;
but there must be an hatred of all sin, you that love the Lord hate evil;
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there must not be onely a ceasing from the Act of sinne, but there must be a reformation of the will,
there must not be only a ceasing from the Act of sin, but there must be a Reformation of the will,
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and of the heart, to the utter obhorring to the utter hating of sinne.
and of the heart, to the utter obhorring to the utter hating of sin.
cc pp-f dt n1, p-acp dt j vvg p-acp dt j vvg pp-f n1.
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Concerning the former of these, Repentance when it looks upon sinne that is past, the sinnes that I have committed that many have not regarded for the fornications that you have committed, you must understand that here the worke of Repenting is humiliation.
Concerning the former of these, Repentance when it looks upon sin that is past, the Sins that I have committed that many have not regarded for the fornications that you have committed, you must understand that Here the work of Repenting is humiliation.
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But (marke it) not an humiliation wherein a man is meere passive, or is humbled by some great affliction that is fallen upon him.
But (mark it) not an humiliation wherein a man is mere passive, or is humbled by Some great affliction that is fallen upon him.
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The judgement of God may come to a man, the stoutest man and humble him, but that is not an humiliation of Repentance.
The judgement of God may come to a man, the Stoutest man and humble him, but that is not an humiliation of Repentance.
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The humiliation which Repentance brings it is an •ctive passion: the stoutest man that is, when Gods hand that hath touched him, he will cry,
The humiliation which Repentance brings it is an •ctive passion: the Stoutest man that is, when God's hand that hath touched him, he will cry,
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and groane, and lament, and yet he is no penitent for all this, but repentance it is an Act I doe my selfe, I Act it my self.
and groan, and lament, and yet he is no penitent for all this, but Repentance it is an Act I do my self, I Act it my self.
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Rend your hearts and not your garments they did rend them with their owne hands:Rend your hearts and not your garments they did rend them with their own hands:
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so to have a rent heart, it must be an Act of my selfe upon my selfe, I will not stay till Gods crosse fall upon me & crush me,
so to have a rend heart, it must be an Act of my self upon my self, I will not stay till God's cross fallen upon me & crush me,
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but I will labour to take up the Crosse;
but I will labour to take up the Cross;
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I will doe it by God grace also, for as you heard well in the morning, nothing but the Holy Ghost can worke this in your hearts,
I will do it by God grace also, for as you herd well in the morning, nothing but the Holy Ghost can work this in your hearts,
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yet God doth not worke with us as we doe with a spade.
yet God does not work with us as we do with a spade.
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The Spirit of God maketh use of nature, not as Agent but as a sujbect wherein grace is;
The Spirit of God makes use of nature, not as Agent but as a sujbect wherein grace is;
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and if there were not this the spirit could worke without it.
and if there were not this the Spirit could work without it.
cc cs pc-acp vbdr xx d dt n1 vmd vvi p-acp pn31.
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It is said of our Saviour Christ in the case of Lazarus, when he groaned he was troubled,
It is said of our Saviour christ in the case of Lazarus, when he groaned he was troubled,
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if you doe observe the reading in the Margent, it is, And Iesus troubled himselfe, Luke 15. And so in in his other sufferings, Phil. 3. 20. He offered himselfe; so that this humiliation must bee in obedience.
if you do observe the reading in the Margin, it is, And Iesus troubled himself, Lycia 15. And so in in his other sufferings, Philip 3. 20. He offered himself; so that this humiliation must be in Obedience.
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Humble yourselves under the mighty hand of God, and he will raise you up so that the Humilitation, it must bee a voluntary worke, having its originall from Gods spirit, That seing there is no other remedy in the world, to shew thy hating of it;
Humble yourselves under the mighty hand of God, and he will raise you up so that the Humiliation, it must be a voluntary work, having its original from God's Spirit, That sing there is no other remedy in the world, to show thy hating of it;
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thou wilt take an holy revenge, thou wilt breake that stony heart of thine, and thou wilt not suffer it to be obdurate against the Lord,
thou wilt take an holy revenge, thou wilt break that stony heart of thine, and thou wilt not suffer it to be obdurate against the Lord,
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but howsoever God never doth this against a mans will.
but howsoever God never does this against a men will.
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Heeris the point, the humilitation which the sinner hath, it is an act of his will;
Heeris the point, the Humiliation which the sinner hath, it is an act of his will;
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Hee doth not onely suffer as those that are strucke by the hand of God,
He does not only suffer as those that Are struck by the hand of God,
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so Iudas might have repented, but that comes out of a kind heart to Almighty God, that it breaks the heart.
so Iudas might have repented, but that comes out of a kind heart to Almighty God, that it breaks the heart.
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But beloved, e•e I goe further, we will examine wherein this humilitation doth stand. Humilitation stands in a generall processe, which we make against our selves. But Beloved, e•e I go further, we will examine wherein this Humiliation does stand. Humiliation Stands in a general process, which we make against our selves.
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If we will judge our selves, we shall not be judged by him, so that this Humiliation is a Iudiciall processe against our selves, wee will make our hearts throb, wee will make our eyes flow forth into teares,
If we will judge our selves, we shall not be judged by him, so that this Humiliation is a Judicial process against our selves, we will make our hearts throb, we will make our eyes flow forth into tears,
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when Wee looke backe upon our sinnes committed. This is the Humilitation of a penitent sinner;
when we look back upon our Sins committed. This is the Humiliation of a penitent sinner;
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so in this case a man comes to summe up all the powers and faculties of his soule, the will, the understandng, the conscience, the sence, it will require all thy power,
so in this case a man comes to sum up all the Powers and faculties of his soul, the will, the understandng, the conscience, the sense, it will require all thy power,
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and all thy strength to doe it.
and all thy strength to do it.
cc d po21 n1 pc-acp vdi pn31.
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Thy memory that must draw up the Indenture, thou must consider that God will open all when hee comes to judge thee;
Thy memory that must draw up the Indenture, thou must Consider that God will open all when he comes to judge thee;
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Thou swearest, thou hast forgotten it presently, but God hath written it in a booke;
Thou Swearst, thou hast forgotten it presently, but God hath written it in a book;
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thy conscience shall remember every oath that thou hast sworne, every idle word that thou hast spoke, you see God. Psal. 50. Saith;
thy conscience shall Remember every oath that thou hast sworn, every idle word that thou hast spoke, you see God. Psalm 50. Says;
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He will set all our sins in order before us, he will rub up this dull memory of ours, we must draw unto our remembrance the multitude of the sinnes that we have committed against God.
He will Set all our Sins in order before us, he will rub up this dull memory of ours, we must draw unto our remembrance the multitude of the Sins that we have committed against God.
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It is the speech of the Prophet Esah, call to your remembrance the sins that you have committed;
It is the speech of the Prophet isaiah, call to your remembrance the Sins that you have committed;
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and if you would rubbe up your remembrances, and doe as stewards that have a bad memory, make it their businesse to cast and account every night, what they lay out the day before:
and if you would rub up your remembrances, and do as Stewards that have a bad memory, make it their business to cast and account every night, what they lay out the day before:
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and so if wee would every day before wee go to bed call our selves to an account,
and so if we would every day before we go to Bed call our selves to an account,
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how we have spent that day, our memories should not be so short, wee must know how to set sinne before the sight of Almighty God, Briefely thus.
how we have spent that day, our memories should not be so short, we must know how to Set sin before the sighed of Almighty God, Briefly thus.
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Looke first in thy owne debt, a debt that thou didst commit before thou wast born, begin at the highest, what was that? Doe not you know that many men have beene arrested,
Look First in thy own debt, a debt that thou didst commit before thou wast born, begin At the highest, what was that? Do not you know that many men have been arrested,
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and undone for debts, for which as we say they did never drinke;
and undone for debts, for which as we say they did never drink;
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a debt may be owing by the sonne for his Father, after that his father is dead, thou art in the loynes of Adam, if Adam had stood, thou shouldest have stood, bring he is falne, thou fallest with him:
a debt may be owing by the son for his Father, After that his father is dead, thou art in the loins of Adam, if Adam had stood, thou Shouldst have stood, bring he is fallen, thou Fallest with him:
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we all hange upon Adam as the stringe that the Prophet speaks of;
we all hang upon Adam as the string that the Prophet speaks of;
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(4) part (DIV2)
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that as a bunch of keyes hung upon a string, when that the string is broken,
that as a bunch of keys hung upon a string, when that the string is broken,
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(4) part (DIV2)
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then all the keyes fall downe, with him we all hang, and with him we all fall;
then all the keys fallen down, with him we all hang, and with him we all fallen;
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(4) part (DIV2)
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the sinne acted by Adams justice imputed unto thee as thou art in his loynes.
the sin acted by Adams Justice imputed unto thee as thou art in his loins.
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(4) part (DIV2)
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Againe in the second place, by reason of this imputation of Adams sinne unto thee, thou art deprived of that image in which Thou and Hee were created;
Again in the second place, by reason of this imputation of Adams sin unto thee, thou art deprived of that image in which Thou and He were created;
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(4) part (DIV2)
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assoone as ever Adam acted the sinne, presently Adam was spoiled;
As soon as ever Adam acted the sin, presently Adam was spoiled;
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(4) part (DIV2)
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His understanding was darkned, his will was rebellious, his conscience was disordered, only heere was the difference, Adam was despoyled of it,
His understanding was darkened, his will was rebellious, his conscience was disordered, only Here was the difference, Adam was despoiled of it,
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(4) part (DIV2)
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after he had continued long in the world, thou assoone as ever soule and body were conjoyned together, God considers thee in Adam to have reached forth thy hand to the forbidden fruit,
After he had continued long in the world, thou As soon as ever soul and body were conjoined together, God considers thee in Adam to have reached forth thy hand to the forbidden fruit,
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and therefore the same thing that befell Adam, that he was spoyled of his originall righteousnesse, the same befals thee, the Prophet David in the 51. Psal. Hee was guilty of murther,
and Therefore the same thing that befell Adam, that he was spoiled of his original righteousness, the same befalls thee, the Prophet David in the 51. Psalm He was guilty of murder,
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(4) part (DIV2)
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and adultery yet for all this hee saith, he was borne in sinne, and doe you not thinke he did it to extenuate his sin and iniquity, that he was borne in sinne,
and adultery yet for all this he Says, he was born in sin, and do you not think he did it to extenuate his since and iniquity, that he was born in sin,
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and concelved in it, as if a man should doe me harme, because it was naturall unto him, hee could not abide me, should not I thinke him the more wicked,
and concelved in it, as if a man should do me harm, Because it was natural unto him, he could not abide me, should not I think him the more wicked,
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(4) part (DIV2)
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so the sins against God are very haynous;
so the Sins against God Are very heinous;
av dt n2 p-acp np1 vbr av j;
(4) part (DIV2)
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the root from whence this adulterie proceeded, and this murther came, it came from the corruption of his ill nature.
the root from whence this adultery proceeded, and this murder Come, it Come from the corruption of his ill nature.
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As we deale with Toades and Foxes and Vermine, wee kill and destroy them, when they doe no hurt, wee thinke they may doe ill,
As we deal with Toads and Foxes and Vermin, we kill and destroy them, when they do no hurt, we think they may do ill,
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(4) part (DIV2)
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because the nature of them is to doe harme;
Because the nature of them is to do harm;
c-acp dt n1 pp-f pno32 vbz pc-acp vdi n1;
(4) part (DIV2)
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so God he findes us such Toades, such things, even before wee are out of the shell,
so God he finds us such Toads, such things, even before we Are out of the shell,
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(4) part (DIV2)
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and therefore God may justly deale with us so:
and Therefore God may justly deal with us so:
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(4) part (DIV2)
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so that God may take a young Child and cast it into Hell as soone as it is borne.
so that God may take a young Child and cast it into Hell as soon as it is born.
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If God will doe this for the first sinne, Death went over them that did not sinne after the similitude of the transgression of Adam. Death went over those that committed no naturall sinne, as Adam did.
If God will do this for the First sin, Death went over them that did not sin After the similitude of the Transgression of Adam. Death went over those that committed no natural sin, as Adam did.
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Consider this, that when we were first borne by reason of the seede o• Rebellion that is in us,
Consider this, that when we were First born by reason of the seed o• Rebellion that is in us,
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if God had marked us assoone as we came out of the wombe, he might justly have committed us to Hell, begin with the vanitie of your childhood.
if God had marked us As soon as we Come out of the womb, he might justly have committed us to Hell, begin with the vanity of your childhood.
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Consider with yourselves how soone that evill seedes spring forth into fruit. Consider how in its rife in a child before you thinke it hath understanding.
Consider with yourselves how soon that evil seeds spring forth into fruit. Consider how in its rife in a child before you think it hath understanding.
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(4) part (DIV2)
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Consider that which comes from Pride, frowardnesse, wrangling, and wantonnesse.
Consider that which comes from Pride, frowardness, wrangling, and wantonness.
np1 cst r-crq vvz p-acp n1, n1, vvg, cc n1.
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Looke afterwards when thou commest to thy riper age, when thou wast married, when thou wast without governement.
Look afterwards when thou Comest to thy riper age, when thou wast married, when thou wast without government.
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(4) part (DIV2)
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Divide thy life into severall parts, all these things may serve to set before us, those sinnes that wee have committed, not hiding them, not concealing them with Adam. To play the part of the Kings Attorney not only to bring an evidence of the fact,
Divide thy life into several parts, all these things may serve to Set before us, those Sins that we have committed, not hiding them, not concealing them with Adam. To play the part of the Kings attorney not only to bring an evidence of the fact,
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(4) part (DIV2)
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but to shew how hainous and grievous it is.
but to show how heinous and grievous it is.
cc-acp pc-acp vvi c-crq j cc j pn31 vbz.
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And beloved, when this hath beene done both in sinnes of commission and (which will breake any ones heart to thinke) of the sinnes of omission;
And Beloved, when this hath been done both in Sins of commission and (which will break any ones heart to think) of the Sins of omission;
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(4) part (DIV2)
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the innumerable good things which God hath commanded me to doe, yet I have neglected them,
the innumerable good things which God hath commanded me to do, yet I have neglected them,
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nay rather there proceedes words that arc so farre from tending to edification, that they are corrupt words, as the Apostle speakes;
nay rather there proceeds words that arc so Far from tending to edification, that they Are corrupt words, as the Apostle speaks;
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this I told unto you, Thus you must doe, the more of those sinnes you put before you, the more incited you should shew your selves:
this I told unto you, Thus you must do, the more of those Sins you put before you, the more incited you should show your selves:
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My sinnes are more then the haires of my head, and in another place, my sinnes are a burrhen too heavie for me to beare:
My Sins Are more then the hairs of my head, and in Another place, my Sins Are a burrhen too heavy for me to bear:
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so that this is the part of a penitent sinner, to set his sinnes before him,
so that this is the part of a penitent sinner, to Set his Sins before him,
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and then to desire God to forgive his secret sinnes, so draw them before thy heart,
and then to desire God to forgive his secret Sins, so draw them before thy heart,
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before Almighty God, and condemne them, and then God will not condemne thee;
before Almighty God, and condemn them, and then God will not condemn thee;
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(4) part (DIV2)
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when wee have done thus, this appertaines to the first part wherein I indite my selfe, these and these things I have done, these and these things God hath committed to me, I have received much grace of God in vaine;
when we have done thus, this appertains to the First part wherein I indite my self, these and these things I have done, these and these things God hath committed to me, I have received much grace of God in vain;
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(4) part (DIV2)
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I have abused my Talent and hid it in a napkin; these be for the Inditement.
I have abused my Talon and hid it in a napkin; these be for the Indictment.
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But then wee must come to the triall, when my memorie hath brought them to me,
But then we must come to the trial, when my memory hath brought them to me,
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(4) part (DIV2)
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and when my understanding hath considered them and weighed them in the ballance of the sanctuary,
and when my understanding hath considered them and weighed them in the balance of the sanctuary,
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and I consider that they are sinnes to be aggraated not onely by the Law but by the Gospel,
and I Consider that they Are Sins to be aggraated not only by the Law but by the Gospel,
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then my confience presently like a peece overcharged recoyles me backward, and I consider the weight of them that they are a burthen to heavie for me to beare.
then my confience presently like a piece overcharged recoils me backward, and I Consider the weight of them that they Are a burden to heavy for me to bear.
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Then the soule strikes the heart, this is my case; considering what the law hath said, considering what the Gospel hath said:
Then the soul strikes the heart, this is my case; considering what the law hath said, considering what the Gospel hath said:
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Alasse if I had not commited these sinnes while I was under grace, under the Minister of the Gospel,
Alas if I had not committed these Sins while I was under grace, under the Minister of the Gospel,
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(4) part (DIV2)
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when Christ invited me to come unto him;
when christ invited me to come unto him;
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when he bids me cast this burthen upon his shoulders, and hee would ease me, I will not doe it,
when he bids me cast this burden upon his shoulders, and he would ease me, I will not do it,
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and though that hee comes with peace and with safetie we will not receive him; as you heard in the morning;
and though that he comes with peace and with safety we will not receive him; as you herd in the morning;
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set before you the representation of the true Crucifix.
Set before you the representation of the true Crucifix.
vvb p-acp pn22 dt n1 pp-f dt j n1.
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The lambe of God that was slaine in the law ▪ He that offered him was to lay his hand upon the head of the Lambe and confesse his sinnes over him,
The lamb of God that was slain in the law ▪ He that offered him was to lay his hand upon the head of the Lamb and confess his Sins over him,
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and then the Lambe was slaine. Now consider this, my swearing & my lying & my vanity, my pride in apparrell,
and then the Lamb was slain. Now Consider this, my swearing & my lying & my vanity, my pride in apparel,
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and all my sinnes, •ll are laid upon the Lambs head that was never guilty of these vanities, the Lambe of God, hee was slaine though thou canst not groane for thy sinnes, thou canst not weepe for thy sinnes Looke,
and all my Sins, •ll Are laid upon the Lambs head that was never guilty of these vanities, the Lamb of God, he was slain though thou Canst not groan for thy Sins, thou Canst not weep for thy Sins Look,
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then looke upon Christ, he sought God with strange cryes and teares, not in regard of the punishment,
then look upon christ, he sought God with strange cries and tears, not in regard of the punishment,
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though thou diddest not cry for thy sinnes, he had strong cryes and teares. Phil 5. And observe the highest crie.
though thou didst not cry for thy Sins, he had strong cries and tears. Philip 5. And observe the highest cry.
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My God, my God why hast thou forsaken me. My God, my God why hast thou forsaken me.
po11 np1, po11 np1 q-crq vh2 pns21 vvn pno11.
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You that thinke sinne to be so small a matter, consider your sinne as it lay upon Christ, strong cryes you see it cost him.
You that think sin to be so small a matter, Consider your sin as it lay upon christ, strong cries you see it cost him.
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Consider him lying graveling upon the ground, as it were panting for life, sweating blood before his Father;
Consider him lying graveling upon the ground, as it were panting for life, sweating blood before his Father;
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crying, Father if it be possible take this cup from me:
crying, Father if it be possible take this cup from me:
vvg, n1 cs pn31 vbb j vvb d n1 p-acp pno11:
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As if hee should say, if hou wilt shew onely mercie passe by thy judgement all this time;
As if he should say, if how wilt show only mercy pass by thy judgement all this time;
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with cryes and with strong teares, and the third time cryes upon the Crosse, My God, my God why hast thou forsaken me.
with cries and with strong tears, and the third time cries upon the Cross, My God, my God why hast thou forsaken me.
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When all the earth had a blacke Mantle cast over it, & darkenesse over him that was the light of the World,
When all the earth had a black Mantle cast over it, & darkness over him that was the Light of the World,
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and as great a darkenesse in him, his soule was darkened within him.
and as great a darkness in him, his soul was darkened within him.
cc p-acp j dt n1 p-acp pno31, po31 n1 vbds vvn p-acp pno31.
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To consider these things is able to breake the heart of any man that hath the lest sparke of grace in him.
To Consider these things is able to break the heart of any man that hath the lest spark of grace in him.
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But then consider with thy selfe thus;
But then Consider with thy self thus;
p-acp av vvb p-acp po21 n1 av;
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What hath sin done to me? First, it hath defiled thee, 1 Cor. 5. 1. He wishes us that wee would keepe our selves from all defilement of body and spirit.
What hath since done to me? First, it hath defiled thee, 1 Cor. 5. 1. He wishes us that we would keep our selves from all defilement of body and Spirit.
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That which goes into the mouth of a man defiles not a man, but that which goes out,
That which Goes into the Mouth of a man defiles not a man, but that which Goes out,
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for, from within, even out o the heart of man proceedeth evill thoughts.
for, from within, even out oh the heart of man Proceedeth evil thoughts.
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Luke 7. 21. 22. Adulterie, Fornications, Murthers, Theft, Covetuousnesse, Wickednesse, Deceit, Vncleannesse, a wicked eye, backbiting, pride, foolishnesse. Lycia 7. 21. 22. Adultery, Fornications, Murders, Theft, Covetousness, Wickedness, Deceit, Uncleanness, a wicked eye, backbiting, pride, foolishness.
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There is no sinne that thou committest but it bespots thy soule.
There is no sin that thou Committest but it bespots thy soul.
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Did you but see the soule of a sinner what dishonour and slaine brings to it, it is like a filthy spot in pure white Lawne;
Did you but see the soul of a sinner what dishonour and slain brings to it, it is like a filthy spot in pure white Lawn;
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your sinnes they have made a separation between you and your God.
your Sins they have made a separation between you and your God.
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They are now in a state of enmitie, (saith God) my soule doth loathe them,
They Are now in a state of enmity, (Says God) my soul does loathe them,
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and their soule doth loath me. There is an utter s•paration betweene God and us by sinne:
and their soul does loath me. There is an utter s•paration between God and us by sin:
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And after all this comes God and inlarges thee from Satan that possessed thee, but the Prince of this world is cast out;
And After all this comes God and enlarges thee from Satan that possessed thee, but the Prince of this world is cast out;
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who is the Prince of the world, the Prince that rules in the children of Disobedience.
who is the Prince of the world, the Prince that rules in the children of Disobedience.
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And this is the Iudgement which our Saviour brings the Prince of this world, but unt•ll wee bee renewed by repentance, still where God comes out the Devill comes in.
And this is the Judgement which our Saviour brings the Prince of this world, but unt•ll we be renewed by Repentance, still where God comes out the devil comes in.
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A man is so possest that for his life he hath not the power to resist the least temptation of the Devill,
A man is so possessed that for his life he hath not the power to resist the least temptation of the devil,
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but as fast as he tempts he committs sinne, and then comes Gods Iudgement:
but as fast as he tempts he commits sin, and then comes God's Judgement:
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you have it in Deut. 28. your sins are a breach of covenant with Almighty God,
you have it in Deuteronomy 28. your Sins Are a breach of Covenant with Almighty God,
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& do you think that Covenant breakers, breakers of Covenant shall scape.
& do you think that Covenant breakers, breakers of Covenant shall escape.
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They are put amongst the blacke guard in the first of the Romans, Adulterers, swearers, truce-breakers, I will send among you plagues, the judgements that are not written in this booke:
They Are put among the black guard in the First of the Roman, Adulterers, swearers, Truce-breakers, I will send among you plagues, the Judgments that Are not written in this book:
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Why saith Turtullian, Scipturae plenitudinem habent, The Scriptures have a fulnesse, I have seene an end of all perfection,
Why Says Tertullian, Scipturae plenitudinem habent, The Scriptures have a fullness, I have seen an end of all perfection,
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but thy commandements are exceeding large. And yet there are unwritten judgements.
but thy Commandments Are exceeding large. And yet there Are unwritten Judgments.
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The Scripture which is perfect, it doth not containe all the judgements which God will send upon sinners.
The Scripture which is perfect, it does not contain all the Judgments which God will send upon Sinners.
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And hence, from the consideration of this comes loathing of a mans selfe, and a godly sorrow, these are the affections we should have,
And hence, from the consideration of this comes loathing of a men self, and a godly sorrow, these Are the affections we should have,
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when we have produced our faults, and the law hath shewne the miserie we are liable to by the committing of them,
when we have produced our Faults, and the law hath shown the misery we Are liable to by the committing of them,
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then a man come to abhorre himselfe as Iob saith. Therefore I repent and obhorre my selfe in dust and ashes:
then a man come to abhor himself as Job Says. Therefore I Repent and obhorre my self in dust and Ashes:
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you see this abhorring a mans selfe it is a concomitant of true repentance. Those that be in the darke, though they be naked, they are not ashamed:
you see this abhorring a men self it is a concomitant of true Repentance. Those that be in the dark, though they be naked, they Are not ashamed:
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why? because they see no light, but when the light of Gods Spirit hath discovered to a man his foulenes and his shame,
why? Because they see no Light, but when the Light of God's Spirit hath discovered to a man his foulness and his shame,
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then they doe repent and abhorre themselves, Ezek. 26. God exhorts them that they should loath themselves as a signe of repentance.
then they do Repent and abhor themselves, Ezekiel 26. God exhorts them that they should loath themselves as a Signen of Repentance.
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Shame you know it is a part of the judgement against sin, for Daniel the last chapter and the second verse, Some shall rise to shame and to everlasting contempt.
Shame you know it is a part of the judgement against since, for daniel the last chapter and the second verse, some shall rise to shame and to everlasting contempt.
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Now when we come to judge ourselves that we be not judged of God, we must bring ourselves to this shame.
Now when we come to judge ourselves that we be not judged of God, we must bring ourselves to this shame.
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And as Ezra when hee came by fasting and repentance to God, hee saith, I am ashamed to come before thee, not for his owne sinnes,
And as Ezra when he Come by fasting and Repentance to God, he Says, I am ashamed to come before thee, not for his own Sins,
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but for those among whom he was: The best fruit that thou canst reape of sinne, though it be repented is shame.
but for those among whom he was: The best fruit that thou Canst reap of sin, though it be repented is shame.
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The Prophet Zephaniah saith, the wicked know no shame.
The Prophet Zephaniah Says, the wicked know no shame.
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Ier. 6. 15. were they ashamed when they had done these things, they were not ashamed,Jeremiah 6. 15. were they ashamed when they had done these things, they were not ashamed,
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neither could they blush, when thou hast done these things and considerest them, art thou ashamed of them.
neither could they blush, when thou hast done these things and Considerest them, art thou ashamed of them.
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When thou considerest of them betweene God and thy owne conscience dost thou blush? You that were not ashamed to commit the sinne,
When thou Considerest of them between God and thy own conscience dost thou blush? You that were not ashamed to commit the sin,
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now that God hath opened your eyes, see whether you can blush, and be ashamed before Almighty God for committing these sinnes.
now that God hath opened your eyes, see whither you can blush, and be ashamed before Almighty God for committing these Sins.
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But then there is sorrow which is the last thing, which sorrow must be true, and from the heart;
But then there is sorrow which is the last thing, which sorrow must be true, and from the heart;
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the inward sorrow it is contrition, it is the rending and breaking of the heart,
the inward sorrow it is contrition, it is the rending and breaking of the heart,
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when a man is ready to teare himselfe in peeces, because that he hath offended so gracious a God, that hath done so much for us.
when a man is ready to tear himself in Pieces, Because that he hath offended so gracious a God, that hath done so much for us.
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This is that which the Apostles calls that same sorrow which is according to God, 1. Iam.
This is that which the Apostles calls that same sorrow which is according to God, 1. Iam.
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All Israell wept before the Lord, suppose there were no Hell, no damnation, no outward judgement,
All Israel wept before the Lord, suppose there were no Hell, no damnation, no outward judgement,
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yet as long as there is a God in Heaven, I cannot but be sorrow for my sinne and when thou canst doe thus, it is an argument thou art a penitent sinner,
yet as long as there is a God in Heaven, I cannot but be sorrow for my sin and when thou Canst do thus, it is an argument thou art a penitent sinner,
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and this is done by fasting and weeping, fasting and weeping they are things that are joyned together. 1. Sam. 7. 6. It is said that when the Philistims came against them, they fasted and powred down water by the Lord, that is they made or wept such abundance of teares,
and this is done by fasting and weeping, fasting and weeping they Are things that Are joined together. 1. Sam. 7. 6. It is said that when the philistines Come against them, they fasted and poured down water by the Lord, that is they made or wept such abundance of tears,
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as if water had beene powred downe, and so Iudg. 2. 4. When the Angell came to Bochim and told the people of their sins, the people lift up their voice and wept.
as if water had been poured down, and so Judges 2. 4. When the Angel Come to Bochim and told the people of their Sins, the people lift up their voice and wept.
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Beloved, Beloved doe not our dry eyes this day testifie that we have little sorrow, remember that place in Zachary, they shall looke upon him whom they have pierced.
beloved, beloved do not our dry eyes this day testify that we have little sorrow, Remember that place in Zachary, they shall look upon him whom they have pierced.
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Zach. 12. 10. And they shall lament for him, as one mourneth for his onely Son,Zach 12. 10. And they shall lament for him, as one Mourneth for his only Son,
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and be sorry for him, as one is sorry for his first borne. Doft thou weepe for thy son, and not for crucifying of thy Saviour;
and be sorry for him, as one is sorry for his First born. Doffed thou weep for thy son, and not for crucifying of thy Saviour;
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It is not set downe that sorrow shall be in them, but they shall bee sorrow, to shew the greatnesse of it,
It is not Set down that sorrow shall be in them, but they shall be sorrow, to show the greatness of it,
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as though they were steeped and soaked in it, and such a sorrow as was in the valley of Megiddo, when Iosiah died, in memory or which Ieremiah wrote his booke of Lamentations.
as though they were steeped and soaked in it, and such a sorrow as was in the valley of Megiddo, when Josiah died, in memory or which Jeremiah wrote his book of Lamentations.
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And they shall sorrow apart, to shew that it is a part;
And they shall sorrow apart, to show that it is a part;
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that sorrow which is a part, it is particularly every man, it was not the Iewes speares or sins that did crucifie Christ but thy sins.
that sorrow which is a part, it is particularly every man, it was not the Iewes spears or Sins that did crucify christ but thy Sins.
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Beloved, I must speake now concerning the matter of Fasting, and (beloved) it must be fasting, not such a superficiall fasting,
beloved, I must speak now Concerning the matter of Fasting, and (Beloved) it must be fasting, not such a superficial fasting,
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as we commonly use, but fasting of another nature;
as we commonly use, but fasting of Another nature;
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we doe not understand the name of it, if you compare, Luk. 5. 33. and Mat. 9. 14. Together;
we do not understand the name of it, if you compare, Luk. 5. 33. and Mathew 9. 14. Together;
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why doe the Disciples of Iohn & the Pharisees fast often; but thy Diciples fast not as Saint Mat. hath it; but Saint Luk. thus:
why do the Disciples of John & the Pharisees fast often; but thy Disciples fast not as Saint Mathew hath it; but Saint Luk. thus:
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why doe the Diciples of Iohn fast often and pray, and the Diciples of the Pharisees also, but thine eate and drink;
why do the Disciples of John fast often and pray, and the Disciples of the Pharisees also, but thine eat and drink;
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he that eates or drinks any thing his fast is done, and the least droppe of water thou hast taken it breakes 〈 ◊ 〉 shell of thy fasting.
he that eats or drinks any thing his fast is done, and the least drop of water thou hast taken it breaks 〈 ◊ 〉 shell of thy fasting.
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And it was the Doctrine of the ancient ••thers that he that had tasted but a drope of water, he had do•• with his fast for that day.
And it was the Doctrine of the ancient ••thers that he that had tasted but a Drop of water, he had do•• with his fast for that day.
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And this outward fasting, must 〈 … 〉 onely be from anything that is to be earen;
And this outward fasting, must 〈 … 〉 only be from anything that is to be earen;
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but also from all delight, let the bridegroome come forth of his chamber;
but also from all delight, let the bridegroom come forth of his chamber;
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that which we know to be lawfull and good, yet because it hath a solace in it, that ordinance of God it must be forborne, any outward kinde of solace that gives content, it must be avoided our apparrell, the wearing of our best apparrell, any thing that may be contrary to the fasting, see Ahab when hee fasted hee humbled himselfe and wept,
that which we know to be lawful and good, yet Because it hath a solace in it, that Ordinance of God it must be forborn, any outward kind of solace that gives content, it must be avoided our apparel, the wearing of our best apparel, any thing that may be contrary to the fasting, see Ahab when he fasted he humbled himself and wept,
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and put on sackcloth, and went fastly, that is he went barefoot, now those that goe barefoot cannot but tread very softly.
and put on Sackcloth, and went fastly, that is he went barefoot, now those that go barefoot cannot but tread very softly.
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Esah. 58. 13. Thou shalt not think thy owne thoughts, speake thine on words, nor doe thy owne Actions. isaiah. 58. 13. Thou shalt not think thy own thoughts, speak thine on words, nor doe thy own Actions.
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The Prophet doth there speak of the Sabboth which was on the tenth day of the seventh Moneth, not of the Hebdomate weekly Sabboth, the saturday, but of the universary Sabboth;
The Prophet does there speak of the Sabbath which was on the tenth day of the seventh Monn, not of the Hebdomate weekly Sabbath, the saturday, but of the universary Sabbath;
dt n1 vdz a-acp vvi pp-f dt n1 r-crq vbds p-acp dt ord n1 pp-f dt ord n1, xx pp-f dt np1 av-j n1, dt n1, cc-acp pp-f dt n1 n1;
(4) part (DIV2)
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and the beginning of the Chapter runneth that way.
and the beginning of the Chapter Runneth that Way.
cc dt n-vvg pp-f dt n1 vvz d n1.
(4) part (DIV2)
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Wee have fasted, and thou hast not looked upon us, that fasting day wherein (as some report) Adam fell they should not doe any thing,:
we have fasted, and thou hast not looked upon us, that fasting day wherein (as Some report) Adam fell they should not do any thing,:
pns12 vhb vvd, cc pns21 vh2 xx vvn p-acp pno12, cst j-vvg n1 c-crq (c-acp d n1) np1 vvd pns32 vmd xx vdi d n1,:
(4) part (DIV2)
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This was but the shall of fasting, all outward things that can give content to the outward man must be avoided;
This was but the shall of fasting, all outward things that can give content to the outward man must be avoided;
d vbds p-acp dt vmb pp-f vvg, d j n2 cst vmb vvi n1 p-acp dt j n1 vmb vbi vvn;
(4) part (DIV2)
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so farre as necessity will brooke it; But I see the time is past, thus much therefore shall serve for this time. FINIS.
so Far as necessity will brook it; But I see the time is past, thus much Therefore shall serve for this time. FINIS.
av av-j c-acp n1 vmb vvi pn31; cc-acp pns11 vvb dt n1 vbz j, av av-d av vmb vvi p-acp d n1. fw-la.
(4) part (DIV2)
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