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AN EXHORTATION TO REPENTANCE.
an EXHORTATION TO REPENTANCE.
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Zophoniah, Chap. 2. verse. 1. 2. Search your selues, euensearch you ô nation, not worthy to be beloued:
Zophoniah, Chap. 2. verse. 1. 2. Search your selves, euensearch you o Nation, not worthy to be Beloved:
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before the Decree come forth, and you be as Chaffe that passeth on a day.
before the decree come forth, and you be as Chaff that passes on a day.
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THe Prophet in the first Chapter of this prophecy, rebuketh the Iewes of three notable crimes, Idolatry, fraud, and crueltie.
THe Prophet in the First Chapter of this prophecy, Rebuketh the Iewes of three notable crimes, Idolatry, fraud, and cruelty.
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In this second he exhorts them to repentance, and withall reproueth some of their speciall sinnes.
In this second he exhorts them to Repentance, and withal Reproveth Some of their special Sins.
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In the three first verses he propoundeth the Doctrine of Repentance, and addeth some speciall reasons to mooue and stirre them vp to the practise of it.
In the three First Verses he propoundeth the Doctrine of Repentance, and adds Some special Reasons to move and stir them up to the practice of it.
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In propounding the Doctrine of repentance, he directs it to two sorts of men. First to the obstinate and impenitent Iewes in the first and second verses.
In propounding the Doctrine of Repentance, he directs it to two sorts of men. First to the obstinate and impenitent Iewes in the First and second Verses.
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Secondly, to the better sort of them, in the third.
Secondly, to the better sort of them, in the third.
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So that the summe and substance of these two first verses, is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes.
So that the sum and substance of these two First Verses, is a brief and summary propounding of the Doctrine of Repentance to the obstinate Iewes.
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The wordes containe in them 5. seuerall points, touching the doctrine of repentance. 1 The dutie to be performed, Search: 2 Who must be searched: your selues. 3 Who must doe it.
The words contain in them 5. several points, touching the Doctrine of Repentance. 1 The duty to be performed, Search: 2 Who must be searched: your selves. 3 Who must do it.
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The Iewes: who are further described to be a nation, not worthy to be beloued of God, these are in the first verse. 4. In the second verse:
The Iewes: who Are further described to be a Nation, not worthy to be Beloved of God, these Are in the First verse. 4. In the second verse:
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the time limitting them, when to repent, before the decree come forth that is, before God put in execution the iudgements which are already decreed & appointed for them.
the time limiting them, when to Repent, before the Decree come forth that is, before God put in execution the Judgments which Are already decreed & appointed for them.
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5. A forcible reason vrging them to doe it which lieth hid, and is necessarily implied in the fourth point:
5. A forcible reason urging them to do it which lies hid, and is necessarily implied in the fourth point:
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namely, that there is a decree against them, which wants nothing but execution: which also shal come vnlesse they repent, whereby they shal be fanned:
namely, that there is a Decree against them, which Wants nothing but execution: which also shall come unless they Repent, whereby they shall be fanned:
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and if they shall be found to be chaffe, they shal fly away with the winde of Gods iustice.
and if they shall be found to be chaff, they shall fly away with the wind of God's Justice.
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Of all these points in order. For the first, the holy Ghost saith; Search your selues. The words are commonly reade thus.
Of all these points in order. For the First, the holy Ghost Says; Search your selves. The words Are commonly read thus.
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Gather your selues, which, though it be good, for that in repentance a man gathereth himselfe,Gather your selves, which, though it be good, for that in Repentance a man gathereth himself,
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and all his wits together, which afore were dispersed, & wandred vp & down in vanity:
and all his wits together, which afore were dispersed, & wandered up & down in vanity:
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yet I rather allow their translation who read thus. Search, or fan your selues:
yet I rather allow their Translation who read thus. Search, or fan your selves:
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but either of them may stand, because the word in the original doth cōprehēd both significations;
but either of them may stand, Because the word in the original does comprehend both significations;
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yet it seemeth that to search, or sift, fits this place better, considring the same manner of speech is atterwards continued in the word Chaffe: so that the meaning of the Holy Ghost seemeth to bee this:
yet it seems that to search, or sift, fits this place better, considering the same manner of speech is atterwards continued in the word Chaff: so that the meaning of the Holy Ghost seems to be this:
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Search, try, and fanne your selues, least you bee found light chaffe, and so fly away and be consumed before the iustice of God.
Search, try, and fan your selves, lest you be found Light chaff, and so fly away and be consumed before the Justice of God.
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Concerning this duty of searching, let vs obserue first, that the holy Ghost vrging the Iewes to repent, vseth not the word Repentance, but bids them search themselues:
Concerning this duty of searching, let us observe First, that the holy Ghost urging the Iewes to Repent, uses not the word Repentance, but bids them search themselves:
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yet meaning, hee, would haue them to repent:
yet meaning, he, would have them to Repent:
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giuing vs to vnderstand, that no man can haue true and sound repentance, but hee who hath first of all searched and examined himselfe:
giving us to understand, that no man can have true and found Repentance, but he who hath First of all searched and examined himself:
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and this stands with good reason, for no man can repent, who first of all doth not know himselfe, and his owne wretchednesse.
and this Stands with good reason, for no man can Repent, who First of all does not know himself, and his own wretchedness.
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But no man can see into himselfe, nor knowe himselfe, but hee that doth diligently search himselfe:
But no man can see into himself, nor know himself, but he that does diligently search himself:
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so that the beginning of all grace, is for a man to search and try, and fanne himselfe, that thereby he may knowe what is in himselfe:
so that the beginning of all grace, is for a man to search and try, and fan himself, that thereby he may know what is in himself:
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that so vpon the search, seeing his fearefull and damnable estate, hee may forsake himselfe & his owne waies and turne to the Lord.
that so upon the search, seeing his fearful and damnable estate, he may forsake himself & his own ways and turn to the Lord.
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Thus speaketh the holy Ghost in the heartes of holy men; Let vs search and try our waies: and make what followeth;
Thus speaks the holy Ghost in the hearts of holy men; Let us search and try our ways: and make what follows;
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and turne againe to the Lord: and turn again to the Lord:
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as though there were no turning againe to the Lord, but after a searching of our selues.
as though there were no turning again to the Lord, but After a searching of our selves.
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With this testimonie of the holy Ghost, agreeth the testimonie of al holy mens consciences, who all knowe, that the first beginning of their turning to the Lord, was a searching of themselues:
With this testimony of the holy Ghost, agreeth the testimony of all holy men's Consciences, who all know, that the First beginning of their turning to the Lord, was a searching of themselves:
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Let any repentant sinner aske his conscience, and call to minde his first calling and conuersion,
Let any repentant sinner ask his conscience, and call to mind his First calling and conversion,
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and he will remember that the first thing in his repentance was this;
and he will Remember that the First thing in his Repentance was this;
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that he searched into himselfe, and looked narrowly into his waies, and finding his waies dangerous,
that he searched into himself, and looked narrowly into his ways, and finding his ways dangerous,
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and his case fearefull, did thereupon resolue to take a new course, and turne to the Lord for pardon and mercie,
and his case fearful, did thereupon resolve to take a new course, and turn to the Lord for pardon and mercy,
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and for grace to enter into more holy, and more comfortable courses.
and for grace to enter into more holy, and more comfortable courses.
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The man that passeth vpon ridges of Mountains, and sides of hils, or that goeth ouer a narrow bridge,
The man that passes upon ridges of Mountains, and sides of hills, or that Goes over a narrow bridge,
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or some dangerous and steepe Rockes, at midnight; feareth not, because hee seeth no daunger:
or Some dangerous and steep Rocks, At midnight; fears not, Because he sees no danger:
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but bring the same man, in the morning, and let him see the narrowe bridge, he went ouer in the night, vnder which runnes a violent streame,
but bring the same man, in the morning, and let him see the narrow bridge, he went over in the night, under which runs a violent stream,
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and a bottomlesse gulfe, and the daungerous Mountaines, and rocks, he passed ouer, and he will wonder at his owne boldnesse,
and a bottomless gulf, and the dangerous Mountains, and Rocks, he passed over, and he will wonder At his own boldness,
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and shrinke for feare to thinke of it, and will by no meanes venter the same way againe:
and shrink for Fear to think of it, and will by no means venture the same Way again:
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for now hee seeth the height of the Mountaines;
for now he sees the height of the Mountains;
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the steepnesse of the Hilles, the cragginesse of the Rockes, the fearsul downfall, and the furious violence of the streame vnderneath,
the steepness of the Hills, the cragginess of the Rocks, the fearful downfall, and the furious violence of the stream underneath,
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& therby seeth the extreame daunger, which afore he saw not: therfore he wondreth, & reioy •oth, that he hath escaped so great a da•nger;
& thereby sees the extreme danger, which afore he saw not: Therefore he wondereth, & reioy •oth, that he hath escaped so great a da•nger;
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and will by no meanes be drawn to goe that way in the day, which hee went most carelesly in the darkenesse of the night,
and will by no means be drawn to go that Way in the day, which he went most carelessly in the darkness of the night,
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but seeketh another way (though it should be far about:) So a sinner in his first estate, which is naturall and corrupt (as wee are bredde and borne) hath a vaile before his face: so that hee seeth nothing:
but seeks Another Way (though it should be Far about:) So a sinner in his First estate, which is natural and corrupt (as we Are bred and born) hath a veil before his face: so that he sees nothing:
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the wrath of God and the curse due for sinne, Hell and damnation seeking to deuoure him, he seeth them not,
the wrath of God and the curse due for sin, Hell and damnation seeking to devour him, he sees them not,
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although (liuing alwaies in sinne,) hee walketh in the very Iawes of Hell it selfe:
although (living always in sin,) he walks in the very Jaws of Hell it self:
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and because he seeth not this fearefull daunger, therefore hee refuseth no sinne at all, but rusheth securely into all maner of sinne:
and Because he sees not this fearful danger, Therefore he Refuseth no sin At all, but Rushes securely into all manner of sin:
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the night of impenitencie, and the myst of ignorance so blinding his eyes, that he seeth not the narrow bridge of this life, from which if he slide, he falles immediatly into the bottomlesse p•t of Hell.
the night of impenitency, and the mist of ignorance so blinding his eyes, that he sees not the narrow bridge of this life, from which if he slide, he falls immediately into the bottomless p•t of Hell.
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But when as Gods spirit hath by the light of Gods word opened his eyes & touched his heart to consider his estate,
But when as God's Spirit hath by the Light of God's word opened his eyes & touched his heart to Consider his estate,
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then hee seeth the fraile bridge of this narrow life, and how little a sleppe there is between him and damnation;
then he sees the frail bridge of this narrow life, and how little a sleppe there is between him and damnation;
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then hee seeth Hell open due for his sinnes, and himselfe in the high way to it:
then he sees Hell open due for his Sins, and himself in the high Way to it:
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sinne being the craggy rocke, and Hell the gaping gulfe vnder it; this life being the narrowe bridge, and damnation the streame which runneth vnder it:
sin being the craggy rock, and Hell the gaping gulf under it; this life being the narrow bridge, and damnation the stream which Runneth under it:
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Then hee wondreth at his miserable estate, admireth the mercie of God in keeping him from falling into the bottome of hell, wondreth at the presumptuous boldnesse of his corruption, which so securely plodded on towards destruction,
Then he wondereth At his miserable estate, admireth the mercy of God in keeping him from falling into the bottom of hell, wondereth At the presumptuous boldness of his corruption, which so securely plodded on towards destruction,
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and being ashamed of himselfe, and these his waies, he turnes his heart to the God that saued him from these daungers;
and being ashamed of himself, and these his ways, he turns his heart to the God that saved him from these dangers;
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and sets himselfe into more holy wayes, and more comfortable courses, and confesseth that ignorance made him bold,
and sets himself into more holy ways, and more comfortable courses, and Confesses that ignorance made him bold,
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and blindnesse made him so presumptuous;
and blindness made him so presumptuous;
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but now hee seeth the daunger, and will by no meanes goe the same way againe:
but now he sees the danger, and will by no means go the same Way again:
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and thus the searching and seeing into the foulnesse of sinne, and the daunger thereof, is the first beginning of repentance,
and thus the searching and seeing into the foulness of sin, and the danger thereof, is the First beginning of Repentance,
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and the first step into grace. This doctrine teacheth vs what faith and repentance is generall in the world:
and the First step into grace. This Doctrine Teaches us what faith and Repentance is general in the world:
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All men say, they beleeue, and haue repented long agoe;
All men say, they believe, and have repented long ago;
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but trie it well, and we shall finde in the bodie of our Nation, but a lippe faith, and a sippe Repentance:
but try it well, and we shall find in the body of our nation, but a lip faith, and a sip Repentance:
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for euen when they say so, they are blinde and ignorant of their owne estate,
for even when they say so, they Are blind and ignorant of their own estate,
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& know not themselues, but presume of themselues, that because they are baptized and liue in the Church,
& know not themselves, but presume of themselves, that Because they Are baptised and live in the Church,
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therefore they are in Gods fauour, and in very good estate, when as they neuer yet were recōciled to God:
Therefore they Are in God's favour, and in very good estate, when as they never yet were reconciled to God:
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and are so farre from it, that they neuer yet saw any sinnes in themselues wherof they shuld repent:
and Are so Far from it, that they never yet saw any Sins in themselves whereof they should Repent:
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as a man trauelling in the night, seeth no daunger, but plods on without feare:
as a man travelling in the night, sees no danger, but plods on without Fear:
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So the most part of our common people, in the night of their ignorance, think and presume they loue and feare God, and loue their Neighbour;
So the most part of our Common people, in the night of their ignorance, think and presume they love and Fear God, and love their Neighbour;
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and that they haue euer done so:
and that they have ever done so:
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Nay, it is the common opinion that a man may do so by nature, and that hee is not worthy to liue, who doth not loue God with all his heart,
Nay, it is the Common opinion that a man may do so by nature, and that he is not worthy to live, who does not love God with all his heart,
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and beleeue in Iesus Christ: But alas poore simple soules, they neuer knewe what sinne was, neuer searched nor saw into theirown harts with the light of Gods lawe,
and believe in Iesus christ: But alas poor simple Souls, they never knew what sin was, never searched nor saw into theirown hearts with the Light of God's law,
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for if they had, they should haue seene such a Sea of corruption, that then they would confesse it to bee the hardest thing in the world, to loue God,
for if they had, they should have seen such a Sea of corruption, that then they would confess it to be the Hardest thing in the world, to love God,
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and to beleeue in Christ, and for sake sinne:
and to believe in christ, and for sake sin:
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it is therefore manifest, that they haue not yet begun to beleeue or repent, nor haue entred into the first step of grace, which leadeth to repentance,
it is Therefore manifest, that they have not yet begun to believe or Repent, nor have entered into the First step of grace, which leads to Repentance,
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for that they haue not learned this lesson, which the Prophet teacheth: that is, to search themselues.
for that they have not learned this Lesson, which the Prophet Teaches: that is, to search themselves.
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Furthermore, let vs in the second place, obserue better the signification of the word: it signifieth to Search narrowly, as a man would doe for a piece of gold,
Furthermore, let us in the second place, observe better the signification of the word: it signifies to Search narrowly, as a man would do for a piece of gold,
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or a p•cious Iewell, which is lost in a great house:
or a p•cious Jewel, which is lost in a great house:
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Or as a man may search for gold in a Myne of the earth, where is much earth,
Or as a man may search for gold in a Mine of the earth, where is much earth,
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and but very little gold Oare.
and but very little gold Oar.
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Hence wee may learne, that in true Repentance, and conuersion, we must not search so only,
Hence we may Learn, that in true Repentance, and conversion, we must not search so only,
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as to find the grosse and palpable sinnes of our liues:
as to find the gross and palpable Sins of our lives:
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but so as we may finde those sinnes which the world accounts lesser sinnes, and espie our secret faults & priuy corruptions.
but so as we may find those Sins which the world accounts lesser Sins, and espy our secret Faults & privy corruptions.
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Some corruptions see memore neere a kinne to our nature, and therein men hope to be excused,
some corruptions see memore near a kin to our nature, and therein men hope to be excused,
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when they forsake many other greater sins:
when they forsake many other greater Sins:
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But a true penitent sinner must search for such, so as a good Magistrate searcheth for a lurking 〈 … 〉 which is 〈 ◊ 〉 into some close and secret corner,
But a true penitent sinner must search for such, so as a good Magistrate Searches for a lurking 〈 … 〉 which is 〈 ◊ 〉 into Some close and secret corner,
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and he must ranfack his heart for such corruptions, as wherein his heart takes special delight,
and he must ranfack his heart for such corruptions, as wherein his heart Takes special delight,
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and must thanke that no sinne can be so small, but it is too great to be spared,
and must thank that no sin can be so small, but it is too great to be spared,
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and that euery sinne great or litle, must be searched for, as being all Tray 〈 ◊ 〉 to Gods Maiestie.
and that every sin great or little, must be searched for, as being all Tray 〈 ◊ 〉 to God's Majesty.
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But alas, the practise •• the world is farre otherwise, great sinnes are little sinnes, little sinnes are no sinnes:
But alas, the practice •• the world is Far otherwise, great Sins Are little Sins, little Sins Are no Sins:
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Nay, after a little custome, great sinnes are also little or nothing, and so at last men make no bones of grosse and grieuous sins:
Nay, After a little custom, great Sins Are also little or nothing, and so At last men make no bones of gross and grievous Sins:
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and for the most part men search so superficially, that they scarse finde any thing to be sinne:
and for the most part men search so superficially, that they scarce find any thing to be sin:
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such excuses are made, such distinctiōs are deuised, such mittigations, such qualifications, such colours are cast vppon all sinnes;
such excuses Are made, such Distinctions Are devised, such mitigations, such qualifications, such colours Are cast upon all Sins;
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as now vp and downe the world, grosse sins are called into question, whether they be sins or no:
as now up and down the world, gross Sins Are called into question, whither they be Sins or no:
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and the great transgressions of the lawe are counted small matters, necessarie euils or inconueniences, tollerated to auoyd other euils:
and the great transgressions of the law Are counted small matters, necessary evils or inconveniences, tolerated to avoid other evils:
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and what is he counted but a curious and a precise foole, which stands vpon them:
and what is he counted but a curious and a precise fool, which Stands upon them:
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Ignorance after fiue and thirtie yeares preaching is counted no sinne, blind deuotion in Gods seruice no sin, lippe labour in praying, vaine and customable swearing, mocking of religion,
Ignorance After fiue and thirtie Years preaching is counted no sin, blind devotion in God's service no since, lip labour in praying, vain and customable swearing, mocking of Religion,
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and the professors thereof, no sin:
and the professors thereof, no since:
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prophaning of the Saboath, contemning of preachers, abusing of parents ▪ no sinnes pride in apparel, superfluitie in meates, beastly and ordinarie drunkennes, fornication, no sinnes.
profaning of the Sabbath, contemning of Preachers, abusing of Parents ▪ no Sins pride in apparel, superfluity in Meats, beastly and ordinary Drunkenness, fornication, no Sins.
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Nay, decites, Cosonages, oppressing vsury, notorious briberie, and couetousnes, that mother sinne; these are counted no sinnes:
Nay, decites, Cozenages, oppressing Usury, notorious bribery, and covetousness, that mother sin; these Are counted no Sins:
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these beames are made but moates by prophane men, & they are so minced and carued,
these beams Are made but moats by profane men, & they Are so minced and carved,
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or there is some such necessitie of them, or some such other flourish or vernish must be cast vpon thē,
or there is Some such necessity of them, or Some such other flourish or varnish must be cast upon them,
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as that they are little or none at all.
as that they Are little or none At all.
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Alas, alas, is not that a simple & a silly search where such blockes as these are, lye vnspied? what are moulehils,
Alas, alas, is not that a simple & a silly search where such blocks as these Are, lie unspied? what Are moulehils,
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when such mountaines are not seene? Moates will be little regarded, where such beames are not discerned:
when such Mountains Are not seen? Moats will be little regarded, where such beams Are not discerned:
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but it is cleare, that therefore there is no true trial nor diligent search made: for a true conuert will search his heart for all, and wil spare none:
but it is clear, that Therefore there is no true trial nor diligent search made: for a true convert will search his heart for all, and will spare none:
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He deales in searching his owne heart, as a good Iustice of peace in searching for traytors or Seminarie Priests.
He deals in searching his own heart, as a good justice of peace in searching for Traitors or Seminary Priests.
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He seekes not superficially, but most exactly, and leaueth neuer a corner vnsought, and he thinkes great sinnes to be infinite,
He seeks not superficially, but most exactly, and Leaveth never a corner unsought, and he thinks great Sins to be infinite,
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and little sinnes great, and iudgeth no sinne so small, but that it deserueth the anger of God,
and little Sins great, and Judgeth no sin so small, but that it deserves the anger of God,
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& therefore he wonders at the mercy of God, which throwes vs not al downe to hel in a moment:
& Therefore he wonders At the mercy of God, which throws us not all down to hell in a moment:
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& he crieth out with holy Ieremie: It is the Lords mercie that we are not consumed.
& he cries out with holy Ieremie: It is the lords mercy that we Are not consumed.
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Away then with this superficial & hypocritical search, where so many sinnes are spared and not found out. Away then with this superficial & hypocritical search, where so many Sins Are spared and not found out.
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It is Pharisaical, for euen so the Pharisie, when hee came into the Temple to recken with God,
It is Pharisaical, for even so the Pharisee, when he Come into the Temple to reckon with God,
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and to tell what Traytours hee had found, that is, what sinnes, vpon good search hee had espied, he returnes his precept, all is well, he hath found neuer a one,
and to tell what Traitors he had found, that is, what Sins, upon good search he had espied, he returns his precept, all is well, he hath found never a one,
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but beginnes to thanke God that he was so good, and so good, and not so il,
but begins to thank God that he was so good, and so good, and not so ill,
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and so il, nor yet like the Publicane. The world is full of Pharisies, not onely the popish Church:
and so ill, nor yet like the Publican. The world is full of Pharisees, not only the popish Church:
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but euen our Church swarms with these superficial searchers, who cannot (because they will not,) finde any sinnes to present vnto God, Men thinke in the Countrie, a Church Officer hazards his Oath,
but even our Church swarms with these superficial searchers, who cannot (Because they will not,) find any Sins to present unto God, Men think in the Country, a Church Officer hazards his Oath,
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if he present all well, and findeth no fault in his Parish, to present as punishable to the Ordinary:
if he present all well, and finds no fault in his Parish, to present as punishable to the Ordinary:
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for men thinke it vnpossible, that there should bee none in a whole parish:
for men think it unpossible, that there should be none in a Whole parish:
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then how doth that man hazard his own soule, who being made ouerseer & searcher of his heart, findes nothing in it to present to the Lord.
then how does that man hazard his own soul, who being made overseer & searcher of his heart, finds nothing in it to present to the Lord.
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For it is not more easie to espie outward & actual trāsgessions in a whole parish,
For it is not more easy to espy outward & actual transgessions in a Whole parish,
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then it is to finde a heape of corruptions in a mans heart, if a man will search into the bottome of it with the light of Gods Law.
then it is to find a heap of corruptions in a men heart, if a man will search into the bottom of it with the Light of God's Law.
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Therefore when the Lord comes and keepes his visitation, what shal become of such a man,
Therefore when the Lord comes and keeps his Visitation, what shall become of such a man,
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but to vndergoe the strict and seuere search of the Almightie, because hee would not search himselfe?
but to undergo the strict and severe search of the Almighty, Because he would not search himself?
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Our bodyes and liues are free from spanish Inquisition (which is one of the last props, which Sathan hath lent the Pope, wherewith to vphold his declining kingdom) and the Lord grant we may be euer free from it.
Our bodies and lives Are free from spanish Inquisition (which is one of the last props, which Sathan hath lent the Pope, wherewith to uphold his declining Kingdom) and the Lord grant we may be ever free from it.
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But in the meane time, that might put vs in mind how to deale with our corrupt hearts, and vnmortified affections,
But in the mean time, that might put us in mind how to deal with our corrupt hearts, and unmortified affections,
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euen to erect an Inquisition ouer them, to lay in waite for them, to search them narrowly, and to vse them roughly:
even to erect an Inquisition over them, to lay in wait for them, to search them narrowly, and to use them roughly:
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yea, to set our hearts vpon the rack of Gods law, that so it may confesse the secret wickednesse of it:
yea, to Set our hearts upon the rack of God's law, that so it may confess the secret wickedness of it:
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for the Papistes doe not thinke vs Protestants, greater enemies to their superstition, then the inward corruptions of our hearts, are to our saluation:
for the Papists do not think us Protestants, greater enemies to their Superstition, then the inward corruptions of our hearts, Are to our salvation:
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therefore it may bee a godly pollicie for euery man, curn to erect an Inquisition ouer his owne heart and conscience,
Therefore it may be a godly policy for every man, curn to erect an Inquisition over his own heart and conscience,
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and not to spare his most secret and dearest sinnes, and such as are neerest allyed to his owne nature:
and not to spare his most secret and dearest Sins, and such as Are nearest allied to his own nature:
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for that is the true search here commaunded by the Prophet, and practised by all Godly and holy men:
for that is the true search Here commanded by the Prophet, and practised by all Godly and holy men:
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when a man purposeth to finde al that are, & to espie euē al his sins:
when a man Purposes to find all that Are, & to espy even all his Sins:
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for a godly man is neuer satisfied in his search, but still, the more he findes, he suspects the more are stil behind:
for a godly man is never satisfied in his search, but still, the more he finds, he suspects the more Are still behind:
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and therefore hee continueth searching his owne heart all his life long:
and Therefore he Continueth searching his own heart all his life long:
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Therefore let euery, professor looke to it betwixt God and his conscience, that he dally not with himselfe in ths case:
Therefore let every, professor look to it betwixt God and his conscience, that he dally not with himself in this case:
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for if he doe, then, when God comes with his priuie search, his hypocrisie shall bee discouered,
for if he do, then, when God comes with his privy search, his hypocrisy shall be discovered,
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and his nakednesse shall be layd open in the view of men, and Angels: to his eternal confusion.
and his nakedness shall be laid open in the view of men, and Angels: to his Eternal confusion.
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Thirdly, Search, saith the Prophet, but not so content:
Thirdly, Search, Says the Prophet, but not so content:
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he forceth it againe, Euen search you. In thus repeating and vrging this exhortation, the holy Ghost giues them,
he forceth it again, Even search you. In thus repeating and urging this exhortation, the holy Ghost gives them,
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and vs to vnderstand, that the true searching of a mans heart, and life, is a duty of a great moment, and special necessitie:
and us to understand, that the true searching of a men heart, and life, is a duty of a great moment, and special necessity:
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therefore he leaues it not after once naming it, but inforceth it the second time, as being no matter of indifferency, but of great necessitie:
Therefore he leaves it not After once naming it, but enforceth it the second time, as being no matter of indifferency, but of great necessity:
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thereby shewing, that it is a principal dutie in repentance, euen the beginning and foundation of all true grace.
thereby showing, that it is a principal duty in Repentance, even the beginning and Foundation of all true grace.
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And further, it is a meanes also to preuent Gods Iudgements:
And further, it is a means also to prevent God's Judgments:
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for when men search not themselues, then God sendes the fire of afflictions, and Crosses to trie and Search them:
for when men search not themselves, then God sends the fire of afflictions, and Crosses to try and Search them:
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but, when they Search themselues, then God spareth to Search them by his iudgements. Now in that this dutie of searching, is both the beginning of all true grace,
but, when they Search themselves, then God spares to Search them by his Judgments. Now in that this duty of searching, is both the beginning of all true grace,
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and the meane to stay Gods iudgements, and therefore is so pithely, and forceably vrged by the holy Ghost, it must teach vs all a necessarie lesson:
and the mean to stay God's Judgments, and Therefore is so pithily, and Forcibly urged by the holy Ghost, it must teach us all a necessary Lesson:
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namely, to make great conscience of searching our selues.
namely, to make great conscience of searching our selves.
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First, because God hath so commanded, and we are to make conscience of obedience to euery commandement.
First, Because God hath so commanded, and we Are to make conscience of Obedience to every Commandment.
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Secondly, because therby we shal reape two so great commodities, as first, thereby we shal lay a sure foundatiō for the good work of grace in vs,
Secondly, Because thereby we shall reap two so great commodities, as First, thereby we shall lay a sure Foundation for the good work of grace in us,
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and secondly, shall stay the hand of God, and his iudgements from being executed vpon vs. Let vs therefore hearken to this counsaile of the holy ghost, let vs take the fan of the Lawe,
and secondly, shall stay the hand of God, and his Judgments from being executed upon us Let us Therefore harken to this counsel of the holy ghost, let us take the fan of the Law,
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and therewith search and winnowe our hearts and liues. Our hearts, for secret and hidden corruptions.
and therewith search and winnow our hearts and lives. Our hearts, for secret and hidden corruptions.
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Our liues, for committing of euil, and omitting of good. Doe with your hearts as men doe with their wheate:
Our lives, for committing of evil, and omitting of good. Doe with your hearts as men do with their wheat:
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they will not suffer their corne to lie long in the chaffe, least the chaffe hurt it,
they will not suffer their corn to lie long in the chaff, lest the chaff hurt it,
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but commits it to the fanne that the winde may separate them:
but commits it to the fan that the wind may separate them:
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So the graces of God in our hearts are pure corne, our sinnes and corruptions are Chaffe:
So the graces of God in our hearts Are pure corn, our Sins and corruptions Are Chaff:
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looke well, and thou shalt finde in thy selfe much chaffe, and but little corne:
look well, and thou shalt find in thy self much chaff, and but little corn:
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let not then the chaffe lye too long mingled with the Corne, lest it corrupt the corne.
let not then the chaff lie too long mingled with the Corn, lest it corrupt the corn.
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Let not thy sinnes lye mingled with the grace of God in thee, if thou doe, they will choake it in the end,
Let not thy Sins lie mingled with the grace of God in thee, if thou do, they will choke it in the end,
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and so depriue thee of all grace;
and so deprive thee of all grace;
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therfore rippe vp thy heart, and looke into thy life, and when thou hast sinned, enter into thy selfe, aske thy conscience what thou hast done,
Therefore rip up thy heart, and look into thy life, and when thou hast sinned, enter into thy self, ask thy conscience what thou hast done,
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& be not quiet till thou hast found out thy sin, and the foulenesse of it:
& be not quiet till thou hast found out thy since, and the foulness of it:
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and neuer thinke that thou knowest any thing in Religion, till thou knowest what is in thine owne heart.
and never think that thou Knowest any thing in Religion, till thou Knowest what is in thine own heart.
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And what are thy special and priuiest corruptions, and looke into thine owne faults, not with a partial eye,
And what Are thy special and priuiest corruptions, and look into thine own Faults, not with a partial eye,
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but with a censorious, and a strait iudgement, spare sin in no man, but especially condemne it in thy selfe.
but with a censorious, and a strait judgement, spare since in no man, but especially condemn it in thy self.
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But alas, these times of ours, cry out of an other state, for euen Ieremies case is ours:
But alas, these times of ours, cry out of an other state, for even Jeremiahs case is ours:
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We may complaine as hee did, No man repents him of his wickednesse, saying what haue I done? the same is the sore of our people,
We may complain as he did, No man repents him of his wickedness, saying what have I done? the same is the soar of our people,
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and the sicknesse of all Nations: that euery man runnes on in his sinnes, from sinne to sinne carelesly:
and the sickness of all nations: that every man runs on in his Sins, from sin to sin carelessly:
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euen as the barde horse into the battaile. But how rare a thing is it, to find a man, that dayly searcheth himself,
even as the bard horse into the battle. But how rare a thing is it, to find a man, that daily Searches himself,
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& examines how he liues, and how the case standeth betwixt GOD and himselfe:
& examines how he lives, and how the case Stands betwixt GOD and himself:
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and that when hee hath done amisse, entereth into the closet of his heart, and strikes himselfe vpon the breast,
and that when he hath done amiss, entereth into the closet of his heart, and strikes himself upon the breast,
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and disputes the case with himselfe, saying:
and disputes the case with himself, saying:
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What hane I done? O what is this, that I haue done against God, against his Church,What have I done? Oh what is this, that I have done against God, against his Church,
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and against my owne soule? The want of this, is that, which the Prophet complaines of in that place:
and against my own soul? The want of this, is that, which the Prophet complains of in that place:
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not as though it were sufficient thus to doe, in a mans owne conscience: but because it is a good beginning, and a step to further grace.
not as though it were sufficient thus to do, in a men own conscience: but Because it is a good beginning, and a step to further grace.
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For if a man did seriously thus deale with his conscience after his sinne, his conscience would shape him such an aunswere,
For if a man did seriously thus deal with his conscience After his sin, his conscience would shape him such an answer,
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and would tell him so roundly, what hee had done, that hee would take heede,
and would tell him so roundly, what he had done, that he would take heed,
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how hee did the same againe, and looke more narrowly, and warily to himselfe all the dayes of his life.
how he did the same again, and look more narrowly, and warily to himself all the days of his life.
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Seeing therefore it is so necessarie a dutie, let euery one of vs indeuour the practise of it,
Seeing Therefore it is so necessary a duty, let every one of us endeavour the practice of it,
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namely, to rippe and ransacke our hearts, and to search our wayes vnto the bottome. Now for your better instruction, and furtherance in the performance hereof:
namely, to rip and ransack our hearts, and to search our ways unto the bottom. Now for your better instruction, and furtherance in the performance hereof:
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you must know that this Search is to be made by the Lawe of God,
you must know that this Search is to be made by the Law of God,
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for nothing els, but Gods law can helpe vs, & let vs see yt which we must search for:
for nothing Else, but God's law can help us, & let us see that which we must search for:
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for if wee search by any other means, we may seek & search long enough, ere we find any thing that wil be matter of repentance.
for if we search by any other means, we may seek & search long enough, ere we find any thing that will be matter of Repentance.
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Aske the diuel, he will tell thee all is well, & that thou art in an excellent estate:
Ask the Devil, he will tell thee all is well, & that thou art in an excellent estate:
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and God loues thee, and thou art sure of Heauen:
and God loves thee, and thou art sure of Heaven:
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this song the diuell alwayes sings for the most part til a man comes to die,
this song the Devil always sings for the most part till a man comes to die,
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for then hee appeares in his colours, but till then, hee laboures, to sing, and lull all men a sleepe in the cradle of securitie.
for then he appears in his colours, but till then, he labours, to sing, and lull all men a sleep in the cradle of security.
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Aske our owne flesh, & our owne hearts and natures, and they will answere, and say, that all is well and safe,
Ask our own Flesh, & our own hearts and nature's, and they will answer, and say, that all is well and safe,
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and that wee haue beleeued, and loued and feared God all our dayes. Aske the world, and men in the world:
and that we have believed, and loved and feared God all our days. Ask the world, and men in the world:
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and they will aunswere, all is well;
and they will answer, all is well;
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and they will say further, that thou art a right good fellow, and art worth twentie of these curious fooles that sticke vpon points,
and they will say further, that thou art a right good fellow, and art worth twentie of these curious Fools that stick upon points,
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& stand vpon circumstances, as swearing and drinking, and good fellowshippe, and gaming, and such other nice and circumstanciall points: thus will worldly men answere:
& stand upon Circumstances, as swearing and drinking, and good fellowship, and gaming, and such other Nicaenae and circumstanciall points: thus will worldly men answer:
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for thy prophane course is acceptable to them, because thereby thou approuest the same in them.
for thy profane course is acceptable to them, Because thereby thou approvest the same in them.
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Nay, goe further, and aske all humane learning in the world, and it cannot tell thee what one sinne is,
Nay, go further, and ask all humane learning in the world, and it cannot tell thee what one sin is,
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nor what it is to offend God:
nor what it is to offend God:
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so that there remaines onely the law of God, the light whereof will disclose the darknesse of our hearts,
so that there remains only the law of God, the Light whereof will disclose the darkness of our hearts,
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and the iustice whereof will reueale the vnrighteousnesse & the peruersnesse of our natures: therefore to the lawe of God must we flye to helpe vs in this Search.
and the Justice whereof will reveal the unrighteousness & the perverseness of our nature's: Therefore to the law of God must we fly to help us in this Search.
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And yet for our better helpe in this dutie, and that there may bee nothing wanting to that soule, that seeketh God,
And yet for our better help in this duty, and that there may be nothing wanting to that soul, that seeks God,
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therfore we are further to know, that if we will search our selues by the law profitably, wee must marke three rules, the truth whereof vnlesse wee know, acknowledge, and feele:
Therefore we Are further to know, that if we will search our selves by the law profitably, we must mark three rules, the truth whereof unless we know, acknowledge, and feel:
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wee shall neuer see our owne estate, nor profite by this Search, but plodde on from finne to sinne, vntill wee plunge into hell.
we shall never see our own estate, nor profit by this Search, but plodde on from fin to sin, until we plunge into hell.
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The first Rule is, that euery man that came from Adam, sinned in the sinne of Adam: Thou must therefore know, that his sinne in eating the forbidden fruite, was thy sinne:
The First Rule is, that every man that Come from Adam, sinned in the sin of Adam: Thou must Therefore know, that his sin in eating the forbidden fruit, was thy sin:
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and thou sinnedst therein, as well as he (though thou wast then vnborne) and that thou art guiltie of it before God,
and thou sinnedst therein, as well as he (though thou wast then unborn) and that thou art guilty of it before God,
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and must answere for it to Gods iustice, vnlesse Christ doe it for thee.
and must answer for it to God's Justice, unless christ doe it for thee.
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The reason hereof is, because we are his seede & posteritie, we were thē in his loynes, he was the father of vs all:
The reason hereof is, Because we Are his seed & posterity, we were them in his loins, he was the father of us all:
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and was not a priuate mā as we are now, but a publike person, the pledge of al mankind,
and was not a private man as we Are now, but a public person, the pledge of all mankind,
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and bare the person of vs all at that time: therefore what he did then, hee did it for himself, & for vs:
and bore the person of us all At that time: Therefore what he did then, he did it for himself, & for us:
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what couenant God made with him, was made for himselfe and vs: what God promised him, and he to God, he promised for himselfe, & for vs:
what Covenant God made with him, was made for himself and us: what God promised him, and he to God, he promised for himself, & for us:
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what he receiued in his Creation, he receiued for himselfe, and for vs: and what he gained or lost by his fall, he gained and lost for vs, as for himselfe.
what he received in his Creation, he received for himself, and for us: and what he gained or lost by his fallen, he gained and lost for us, as for himself.
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He lost the fauour of God, and originall puritie: therefore he lost it for all his posteritie:
He lost the favour of God, and original purity: Therefore he lost it for all his posterity:
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guiltinesse, and Gods anger, and corruption of nature which he gained, he got for vs all, as well as for himselfe.
guiltiness, and God's anger, and corruption of nature which he gained, he god for us all, as well as for himself.
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If we doubt of this point, it is proued by the Apostle: where the holy Ghost saith;
If we doubt of this point, it is proved by the Apostle: where the holy Ghost Says;
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Sin entred by one man, and death by sinne: since entered by one man, and death by sin:
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and that sinne went ouer all, and that it went ouer all them, which sinned not in the like transgression with Adam (that is, and that sin went over all, and that it went over all them, which sinned not in the like Transgression with Adam (that is,
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euen our children) who as they are borne, are borne not onely tainted with originall corruption:
even our children) who as they Are born, Are born not only tainted with original corruption:
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but guiltie also of Adams sinne.
but guilty also of Adams sin.
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This is a most certaine truth, though it seeme strange, for fewe men thinke of it, that euer they shall answer for Adams sinne:
This is a most certain truth, though it seem strange, for few men think of it, that ever they shall answer for Adams sin:
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and therefore if any obiect, what reason is there that I answere for another mans sinne? I answere, true,
and Therefore if any Object, what reason is there that I answer for Another men sin? I answer, true,
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if it had bene Adams sinne alone: but it was his and thine also: for hee was thy father and stoode in thy roome:
if it had be Adams sin alone: but it was his and thine also: for he was thy father and stood in thy room:
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and thou also since thou wast borne, hast confirmed what hee did. Now therefore though not one of many thinkes seriously thereof:
and thou also since thou wast born, hast confirmed what he did. Now Therefore though not one of many thinks seriously thereof:
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namely, that he should stand guilty of a sin committed more then fiue thousand yeares before he was born,
namely, that he should stand guilty of a since committed more then fiue thousand Years before he was born,
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yet seeing it is most true, both in Scripture and good reason: let euery man subscribe in his conscience to this truth.
yet seeing it is most true, both in Scripture and good reason: let every man subscribe in his conscience to this truth.
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And let this be thy first resolution in this Search, that thou standest guilty of Adams transgression.
And let this be thy First resolution in this Search, that thou Standest guilty of Adams Transgression.
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The second rule to bee knowne is, that in euery man are all sinnes: more plainly, that in euery man by nature are the seedes of all sinnes:
The second Rule to be known is, that in every man Are all Sins: more plainly, that in every man by nature Are the seeds of all Sins:
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and that not in the worst, but in the best natured men:
and that not in the worst, but in the best natured men:
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make choyse of the best man and the greatest sinne, and that worst sinne is to be found in that best man.
make choice of the best man and the greatest sin, and that worst sin is to be found in that best man.
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If any doubt of this, let him consider what originall sinne is, namely, a corruption of the powers of our soules;
If any doubt of this, let him Consider what original sin is, namely, a corruption of the Powers of our Souls;
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and that not of some, or in part, but of all, and wholy. This corruption hath two parts.
and that not of Some, or in part, but of all, and wholly. This corruption hath two parts.
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First a want, not of some, but of all good inclination, a want of all goodnesse.
First a want, not of Some, but of all good inclination, a want of all Goodness.
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Secondly, a deprauation & pronenesse, not to some, but to all euill:
Secondly, a depravation & proneness, not to Some, but to all evil:
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and not a pronenesse onely, but originall sin infuseth into euery mans heart, the seed of all corruption.
and not a proneness only, but original since infuseth into every men heart, the seed of all corruption.
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Many men stand much vpon their good meaning, and vpright heart, and bragge of a good nature: but they are foulely deceiued;
Many men stand much upon their good meaning, and upright heart, and brag of a good nature: but they Are foully deceived;
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for take the ciuilest man vpon the earth, and the seeds of all sins in the world are in him by nature.
for take the civilest man upon the earth, and the seeds of all Sins in the world Are in him by nature.
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But to explaine this point fully, obserue these two clauses.
But to explain this point Fully, observe these two clauses.
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First, I say not, the practise of all sinnes, but the seedes; for all men practise not all sinne:
First, I say not, the practise of all Sins, but the seeds; for all men practise not all sin:
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the seedes are in their nature ▪ but the practise is restrained, sometime by education, sometime by good and wholesome lawes, sometime the constitution of mens bodies deny the practise of some sinnes, sometime the Countrey a man dwels in,
the seeds Are in their nature ▪ but the practice is restrained, sometime by education, sometime by good and wholesome laws, sometime the constitution of men's bodies deny the practice of Some Sins, sometime the Country a man dwells in,
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or calling a man liues in, keepes him from the practise of some sinnes:
or calling a man lives in, keeps him from the practice of Some Sins:
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and alwayes a generall and limitting grace of God, restraines the natures of all men from running into many sinnes:
and always a general and limiting grace of God, restrains the nature's of all men from running into many Sins:
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which hand of God, if God should take away, and leaue euery man to his nature, wee should see that euerie man would practise any sinne in the world:
which hand of God, if God should take away, and leave every man to his nature, we should see that every man would practise any sin in the world:
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yea, euen the greatest sinnes that euer wee heard to bee done in the world. All men which knowe themselues knowe this to be true.
yea, even the greatest Sins that ever we herd to be done in the world. All men which know themselves know this to be true.
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And the more a man knowes his owne heart, the more he seeth that his heart is a sea of all wickednesse:
And the more a man knows his own heart, the more he sees that his heart is a sea of all wickedness:
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& that it is the mercy and grace of God, that hee hath not fallen into the mightiest & most monstrous sinnes in the world. Secondly, I say, by nature.
& that it is the mercy and grace of God, that he hath not fallen into the Mightiest & most monstrous Sins in the world. Secondly, I say, by nature.
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For I know by good education, & by grace, it is otherwise: grace rectifieth nature, but that is no thankes to nature:
For I know by good education, & by grace, it is otherwise: grace rectifieth nature, but that is no thanks to nature:
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for it is as euill and corrupt still, being seuered from grace: and therefore nature must be fully abolished, afore man come to heauen.
for it is as evil and corrupt still, being severed from grace: and Therefore nature must be Fully abolished, afore man come to heaven.
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And yet (though all this be true (I say not, that sin breakes out in all natures alike,
And yet (though all this be true (I say not, that since breaks out in all nature's alike,
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though all natures be alike corrupt:
though all nature's be alike corrupt:
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for the course of nature is restrained in some more then others, by the meanes aforesaid;
for the course of nature is restrained in Some more then Others, by the means aforesaid;
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but this is the truth, that whereas some are not so angry, some not so wanton, some not so cruel, some not so couetous, som not so ambitious, &c. as others:
but this is the truth, that whereas Some Are not so angry, Some not so wanton, Some not so cruel, Some not so covetous, Some not so ambitious, etc. as Others:
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that comes not from any goodnesse of nature in them, aboue the other originally, but from Gods hand, which tempereth, restraineth,
that comes not from any Goodness of nature in them, above the other originally, but from God's hand, which tempereth, restraineth,
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and moderateth euery mans nature as he seeth good.
and moderateth every men nature as he sees good.
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And if God did not thus moderate & restraine the natures of men, but suffer them to breake out to the full:
And if God did not thus moderate & restrain the nature's of men, but suffer them to break out to the full:
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there would then be no order, but all confusion in the world:
there would then be no order, but all confusion in the world:
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therefore, (as especially for his Churches quietnesse, so also for the preseruatiō of publike peace,
Therefore, (as especially for his Churches quietness, so also for the preservation of public peace,
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and the vpholding of societie in the world betweene man and man) the Lord holdes a hand ouer euery mans nature,
and the upholding of society in the world between man and man) the Lord holds a hand over every men nature,
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and keepes euery one in a certaine compasse limitted by the wisdom of his power, which restraining hand of his,
and keeps every one in a certain compass limited by the Wisdom of his power, which restraining hand of his,
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if the Lord should take away:
if the Lord should take away:
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all societies and common wealths would be turned vpside downe, because euery man by the vniuersall corruption of his nature, would breake out into euery sinne:
all societies and Common wealths would be turned upside down, Because every man by the universal corruption of his nature, would break out into every sin:
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I ende this point with appealing to the testimonie of the consciences of all men, and especially of the best and holiest men, of whom I would aske this question,I end this point with appealing to the testimony of the Consciences of all men, and especially of the best and Holiest men, of whom I would ask this question,
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whether they find not in their natures an inclination, euen to the foulest sinnes in the world;
whither they find not in their nature's an inclination, even to the Foulest Sins in the world;
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if shame, or feare, or else the grace of God restrained them not? so that the best men doe knowe well enough, what adoe they haue with their corrupt natures, to keepe them within the compasse of Obedience.
if shame, or Fear, or Else the grace of God restrained them not? so that the best men do know well enough, what ado they have with their corrupt nature's, to keep them within the compass of obedience.
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Nay, I yet adde further, the nature of men, and of all men is so corrupt,
Nay, I yet add further, the nature of men, and of all men is so corrupt,
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since Adam: that euen the seede of the sinne against the holy Ghost, and a pronenesse to it, is in the nature of euery man (though not one man amongst many thousandes doe commit that sinne,) for seeing in that sinne, there is a heape or Sea of all sinnes gathered together, hee therefore that hath in his nature the seede of all sinnes, hath also the seede of it.
since Adam: that even the seed of the sin against the holy Ghost, and a proneness to it, is in the nature of every man (though not one man among many thousandes do commit that sin,) for seeing in that sin, there is a heap or Sea of all Sins gathered together, he Therefore that hath in his nature the seed of all Sins, hath also the seed of it.
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And againe, seeing all euill tendes to a perfection, as well as grace doth;
And again, seeing all evil tends to a perfection, as well as grace does;
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what reason therefore is there, but wee may safely thinke that the Diuell would hale euery one to that height of sinne:
what reason Therefore is there, but we may safely think that the devil would hale every one to that height of sin:
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if it were not that the powerfull hand of God preuented him, who will neither suffer wicked men,
if it were not that the powerful hand of God prevented him, who will neither suffer wicked men,
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nor the Diuell himselfe to bee so wicked as they could, and would be. The vse of this second rule, is notable.
nor the devil himself to be so wicked as they could, and would be. The use of this second Rule, is notable.
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For in this searching of our selues, it sheweth vs what wee are, without all colours or deceit,
For in this searching of our selves, it shows us what we Are, without all colours or deceit,
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and fully discouers vnto vs, the vglinesse of our natures:
and Fully discovers unto us, the ugliness of our nature's:
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and it may teach vs all how to think and esteeme of our selues, when we heare of Caines vnnaturall murther, Pharohs vnnatural crueltie, the Sodomits vnnatural lust, Achitophles, diuilish pollicy, Senacheribs horrible blasphemie, Iudas monstrous treason, Iulians fearefull Apostacie.
and it may teach us all how to think and esteem of our selves, when we hear of Caines unnatural murder, Pharaohs unnatural cruelty, the Sodomites unnatural lust, Achitophles, devilish policy, Senacherib's horrible blasphemy, Iudas monstrous treason, Julians fearful Apostasy.
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When we heare of the fearefull murders, treasons, periuties, sinnes against nature, blasphemies, Apostacies, witchcrafts, and other the horrible sinnes of the world:
When we hear of the fearful murders, treasons, periuties, Sins against nature, Blasphemies, Apostasies, witchcrafts, and other the horrible Sins of the world:
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let vs then returne into our selues, & looke homewards, euen into our owne hearts,
let us then return into our selves, & look homeward, even into our own hearts,
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and confesse euery one, that these should haue bene euen thy sinnes also, if Gods grace had not preuented thee.
and confess every one, that these should have be even thy Sins also, if God's grace had not prevented thee.
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This will humble thee, and make thee thinke vilely, & basely of thy selfe, and so consequently bring thee to repentance and true amendment:
This will humble thee, and make thee think vilely, & basely of thy self, and so consequently bring thee to Repentance and true amendment:
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and the very reason, why men repent not, nor amend their waies, is, because they are Pharisies by nature,
and the very reason, why men Repent not, nor amend their ways, is, Because they Are Pharisees by nature,
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and thinke highly of themselues, and of their owne natures, and their naturall inclinations: this will be a harsh and a strange Doctrine to them:
and think highly of themselves, and of their own nature's, and their natural inclinations: this will be a harsh and a strange Doctrine to them:
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Oh, they haue excellent natures, and they cannot indure such, and such sinnes, and they thanke God, they are not as ill as others:
O, they have excellent nature's, and they cannot endure such, and such Sins, and they thank God, they Are not as ill as Others:
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but let all such men knowe, they must cease magnifying nature, and learne to magnifie Gods grace.
but let all such men know, they must cease magnifying nature, and Learn to magnify God's grace.
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Let them knowe, that nature in them, is in the Roote, as much corrupt, as in the worst man in the world,
Let them know, that nature in them, is in the Root, as much corrupt, as in the worst man in the world,
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and euery mans heart is a bottomlesse fountaine of all sinne;
and every men heart is a bottomless fountain of all sin;
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therefore praise not thy nature, but Gods grace and mercy, in giuing thee so good a nature;
Therefore praise not thy nature, but God's grace and mercy, in giving thee so good a nature;
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or rather, so well restraining, and rectifying thy nature;
or rather, so well restraining, and rectifying thy nature;
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and stay not there, but desire of the Lord, that as he hath giuen thee a better tempered nature, thē to other men:
and stay not there, but desire of the Lord, that as he hath given thee a better tempered nature, them to other men:
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so also he would bestowe on thee his speciall and sauing grace:
so also he would bestow on thee his special and Saving grace:
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and as he hath kept thee from the feareful sins of others (thou being as ill, naturally,
and as he hath kept thee from the fearful Sins of Others (thou being as ill, naturally,
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as they) so he would also lead thee into the way of saluation, which else the best nature in the world, can neuer attaine vnto.
as they) so he would also led thee into the Way of salvation, which Else the best nature in the world, can never attain unto.
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The third rule to be known and practised by him, who will truly search himselfe, is, that euery man borne of Adam, is by nature, the child of wrath, and Gods enimie:
The third Rule to be known and practised by him, who will truly search himself, is, that every man born of Adam, is by nature, the child of wrath, and God's enemy:
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this is true of all without exception;
this is true of all without exception;
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High or Low, Rich or poore, noble or simple, borne in the visible Church or without.
High or Low, Rich or poor, noble or simple, born in the visible Church or without.
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And further, by being enemy of God, he is therefore borne subiect to hell, to damnation, and to all other curses:
And further, by being enemy of God, he is Therefore born Subject to hell, to damnation, and to all other curses:
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so that looke as a Traytour conuicted, stands therby in his Princes high displeasure, and is sure of death without speciall pardon:
so that look as a Traitor convicted, Stands thereby in his Princes high displeasure, and is sure of death without special pardon:
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so stands euery man, when he is borne, conuicted of high treason against God, in his high disfauour;
so Stands every man, when he is born, convicted of high treason against God, in his high disfavour;
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and is in daunger of Hell, which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe.
and is in danger of Hell, which is the fulfilling of the wrath of God. Thus David Confesses of himself.
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I was borne in iniquitie, and in sinne hath my Mother conceined me: I was born in iniquity, and in sin hath my Mother conceined me:
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If in sinne, then in Gods wrath, and vnder the danger of damnation, If any aske,
If in sin, then in God's wrath, and under the danger of damnation, If any ask,
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how, or why this is so.
how, or why this is so.
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I answere, the truth, as also the equitie of this third rule depends on the two former:
I answer, the truth, as also the equity of this third Rule depends on the two former:
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for, because euery man is borne guiltie of Adams great sinne, and also tainted originally with all corruption & a pronnesse to all sin:
for, Because every man is born guilty of Adams great sin, and also tainted originally with all corruption & a proneness to all since:
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therefore it followeth in equitie and iustice, that euery man is borne vnder the wrath and curse of God.
Therefore it follows in equity and Justice, that every man is born under the wrath and curse of God.
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This point is a plaine and euident truth:
This point is a plain and evident truth:
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yet men in the world thinke not so, and it is the cause, why men repent not of their sinnes:
yet men in the world think not so, and it is the cause, why men Repent not of their Sins:
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for most men thinke that by nature, they are in Gods fauour; and therfore they neede not to sue for it in humiliation and repentance;
for most men think that by nature, they Are in God's favour; and Therefore they need not to sue for it in humiliation and Repentance;
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but onely liue ciuily, and do no open wrong, and all is well: whereas (alas) there is no condemned Traytour, more out of his Princes fauour,
but only live civilly, and do no open wrong, and all is well: whereas (alas) there is no condemned Traitor, more out of his Princes favour,
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nor more sure of death without a pardon, then al we are out of Gods fauour,
nor more sure of death without a pardon, then all we Are out of God's favour,
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and sure of damnation, vnlesse we procure Gods fauour again, by faith and repentance, For the better opening of this third rule, and the manifesting of the truth:
and sure of damnation, unless we procure God's favour again, by faith and Repentance, For the better opening of this third Rule, and the manifesting of the truth:
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let vs know further, that the curse of God, vnder the which we are all borne, is three-fould.
let us know further, that the curse of God, under the which we Are all born, is threefold.
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The first, is a bondage vnder Sathan: It is a certaine truth that euery man as he is borne of his Parents,
The First, is a bondage under Sathan: It is a certain truth that every man as he is born of his Parents,
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and till hee repent, is a slaue of Sathan: man or woman, high or low, Sathan is his Lord and Maister.
and till he Repent, is a slave of Sathan: man or woman, high or low, Sathan is his Lord and Master.
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Hee sittes as iudge in his heart;
He sits as judge in his heart;
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and in this sence Sathan is the King of the Nations, and God of the world.
and in this sense Sathan is the King of the nations, and God of the world.
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Men will in wordes defie Sathan, and not name him without defiance, and spitte at him;
Men will in words defy Sathan, and not name him without defiance, and spit At him;
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and yet (alas,) hee is in their hearts: they spit him out of their mouthes, but hee is lower;
and yet (alas,) he is in their hearts: they spit him out of their mouths, but he is lower;
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they should also spitte him out of their hearts, and that is true defiance indeede:
they should also spit him out of their hearts, and that is true defiance indeed:
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for alas, hee lodgeth in thy heart, and there he makes his Throne, and raignes vntill the spirit of regeneration dispossesse him:
for alas, he lodgeth in thy heart, and there he makes his Throne, and reigns until the Spirit of regeneration dispossess him:
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and till then, no seruant is so subiect to his maister, no slaue to his Lord,
and till then, no servant is so Subject to his master, no slave to his Lord,
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as is the heart of man by nature vnto Sathan, the prince of darknesse.
as is the heart of man by nature unto Sathan, the Prince of darkness.
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Nay, our bondage, is more fearefull, then the slauery of any poore Christian, in the Spaniards, or in the Turkes Gallies:
Nay, our bondage, is more fearful, then the slavery of any poor Christian, in the Spanish, or in the Turkes Galleys:
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for their bodies are but in bondage, and at commaund, and vnder punishment:
for their bodies Are but in bondage, and At command, and under punishment:
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but our best part, our heart, our conscience, our soule it selfe is captiuated vnto him,
but our best part, our heart, our conscience, our soul it self is captivated unto him,
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and vnder his commaunde, who is the King of crueltie, and confusion, and Lord of Hell, whose commaundements are Iniustice, whose seruice is sinne, and whose hyre is damnation.
and under his command, who is the King of cruelty, and confusion, and Lord of Hell, whose Commandments Are Injustice, whose service is sin, and whose hire is damnation.
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The second part of the Curse, is the first death, or the death of the body:
The second part of the Curse, is the First death, or the death of the body:
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that is, a separation of the soule and body a sunder for a time, namely, till the last iudgement.
that is, a separation of the soul and body a sunder for a time, namely, till the last judgement.
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This death is duly and iustly the punishment of any one, or the least sinne:
This death is duly and justly the punishment of any one, or the least sin:
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therefore, how due and iust a punishment vpon that horrible heape of sinfulnesse, which is in euery mans nature ▪ and it is a most terrible curse.
Therefore, how due and just a punishment upon that horrible heap of sinfulness, which is in every men nature ▪ and it is a most terrible curse.
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For it is the very gate of hel, and the downfall to damnation, vnto all men,
For it is the very gate of hell, and the downfall to damnation, unto all men,
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but such, as by faith and repentance doe get their death sanctified by the death of Christ:
but such, as by faith and Repentance do get their death sanctified by the death of christ:
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vnto such men indeed it is no curse, but a gracious and glorious blessing, for it is altered by Christ his death.
unto such men indeed it is no curse, but a gracious and glorious blessing, for it is altered by christ his death.
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But vnto all men by nature, and which repent not, it is the heauy curse of Gods wrath,
But unto all men by nature, and which Repent not, it is the heavy curse of God's wrath,
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and the very downfall into the gulfe of Hell.
and the very downfall into the gulf of Hell.
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The thirde part of the curse, vnder which euery man is borne, is, the second death: the death of soule and bodie;
The Third part of the curse, under which every man is born, is, the second death: the death of soul and body;
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which is the eternall want of Gods presence, and the accomplishment of his wrath: and an apprehension and feeling of that wrath, seazing on body, soule, and conscience.
which is the Eternal want of God's presence, and the accomplishment of his wrath: and an apprehension and feeling of that wrath, seizing on body, soul, and conscience.
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The first curse, was a spirituall death; the death of the soule, The second a temporarie death, the death of the body.
The First curse, was a spiritual death; the death of the soul, The second a temporary death, the death of the body.
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The third, is an eternall death, a death both of soule and bodie together; and for euer.
The third, is an Eternal death, a death both of soul and body together; and for ever.
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This eternall death is the curse of all curses, the miserie of all miseries, and torment of all torments: and I shewe it thus.
This Eternal death is the curse of all curses, the misery of all misery's, and torment of all torments: and I show it thus.
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Often when thy tooth acheth, and sometime when thy head acheth, or in the paine of the stone or collicke, thou wouldest giue all that thou hast in the world to bee eased of that paine:
Often when thy tooth acheth, and sometime when thy head acheth, or in the pain of the stone or colic, thou Wouldst give all that thou hast in the world to be eased of that pain:
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Nay, in the exstremitie of some fitts, many will wish them-selues euen out of the world:
Nay, in the exstremitie of Some fitts, many will wish themselves even out of the world:
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Now, if the paine of one tooth, can so farre distemper minde and body, that it cannot bee releiued with all the pleasures of this life;
Now, if the pain of one tooth, can so Far distemper mind and body, that it cannot be relieved with all the pleasures of this life;
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O then, what a torment shall that bee? when not one kinde of paine,
Oh then, what a torment shall that be? when not one kind of pain,
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but the whole viole of Gods wrath shall bee powred, not on one member, but on the whole soule body,
but the Whole violent of God's wrath shall be poured, not on one member, but on the Whole soul body,
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and conscience, and that not for a time, vnder hope of better: but eternally without hope of release;
and conscience, and that not for a time, under hope of better: but eternally without hope of release;
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and that not in this world, where there are comforts, helpes and remedies: but in that vgly and darksome place of torments:
and that not in this world, where there Are comforts, helps and remedies: but in that ugly and darksome place of torments:
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and that not amongst liuing men, which might mittigate thy paine, or else bemone thee, and beway leit with thee:
and that not among living men, which might mitigate thy pain, or Else bemoan thee, and beway leit with thee:
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but with the Diuels, and damned spirits, which will now laugh at thy destruction, and solace themselues in this thy misery,
but with the Devils, and damned spirits, which will now laugh At thy destruction, and solace themselves in this thy misery,
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and will reioyce, as thou didest serue them in earth, so now in hel to be thy tormēters.
and will rejoice, as thou didst serve them in earth, so now in hell to be thy tormenters.
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It may be therfore (by the way), good warning and wisedome to vs all,
It may be Therefore (by the Way), good warning and Wisdom to us all,
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when we feele the extremity of some bodily paine, to consider with our selues, and say:
when we feel the extremity of Some bodily pain, to Consider with our selves, and say:
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O then, what shall be my misery and torment if I repent not;
Oh then, what shall be my misery and torment if I Repent not;
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when not one member, but soule, bodie, and conscience, shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hostes.
when not one member, but soul, body, and conscience, shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hosts.
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In these three points, stands that curse and wrath of God, vnder which euery man is borne.
In these three points, Stands that curse and wrath of God, under which every man is born.
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And these doe answer to the three degrees of sinne, which are in vs:
And these do answer to the three Degrees of sin, which Are in us:
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for as the two first Rules taught vs, there is in euery man by nature, till hee repent, a three-fold guiltinesse.
for as the two First Rules taught us, there is in every man by nature, till he Repent, a threefold guiltiness.
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First, a guiltinesse of Adams sinne. Secondly, the taint of originall, and vniuersal corruption. Thirdly a pollution by many outragious actuall sinnes.
First, a guiltiness of Adams sin. Secondly, the taint of original, and universal corruption. Thirdly a pollution by many outrageous actual Sins.
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In the first of these, euery man is equally guiltie. In the second, euery man is equally corrupt.
In the First of these, every man is equally guilty. In the second, every man is equally corrupt.
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But in the third, euery one keepes that compasse, within which the Lord wil keepe them, by his limitting power.
But in the third, every one keeps that compass, within which the Lord will keep them, by his limiting power.
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Now as in our guiltinesse of Adams sinne, sin hath his beginning: In originall sinne, his continuance: in actuall sin, his perfection:
Now as in our guiltiness of Adams sin, since hath his beginning: In original sin, his Continuance: in actual since, his perfection:
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So answerable herevnto, the wrath of God (which alwaies standeth opposite to sinne) is begun in leauing vs by nature to the slauerie of Sathan, is continued by death, and is accomplished in damnation.
So answerable hereunto, the wrath of God (which always Stands opposite to sin) is begun in leaving us by nature to the slavery of Sathan, is continued by death, and is accomplished in damnation.
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And now these three Rules, I commend to the carefull & Christian consideration of you all:
And now these three Rules, I commend to the careful & Christian consideration of you all:
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certifying you from God, that as you can neuer bee saued, vnlesse you repent:
certifying you from God, that as you can never be saved, unless you Repent:
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nor repent, vnlesse you Search your selues (as here the Prophet bid deth) So, that you can neuer search your selues aright, til you bee perswaded,
nor Repent, unless you Search your selves (as Here the Prophet bid death) So, that you can never search your selves aright, till you be persuaded,
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and resolued of these three Rules, and of the truth of them all, euen in your hearts and consciences:
and resolved of these three Rules, and of the truth of them all, even in your hearts and Consciences:
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namely, First, that thou art guiltie of Adams sin. Secondly, that thou art prone by nature to al euil in the world.
namely, First, that thou art guilty of Adams since. Secondly, that thou art prove by nature to all evil in the world.
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Thirdly, that for these, thou art subiect to the wrath of God, and to all the curses of his wrath:
Thirdly, that for these, thou art Subject to the wrath of God, and to all the curses of his wrath:
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but when thou art in heart, & conscience resolued, that these are true, then thou art a fit Scholler,
but when thou art in heart, & conscience resolved, that these Are true, then thou art a fit Scholar,
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for this Lesson of the Prophet, Search thy selfe. For when thou goest, thus prepared vnto this Search,
for this lesson of the Prophet, Search thy self. For when thou goest, thus prepared unto this Search,
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and esteemest of thy selfe, as these three Rules haue described thee:
and esteemest of thy self, as these three Rules have described thee:
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then if thou Search into thy selfe, thou wilt finde thy selfe, and thy estate to be such,
then if thou Search into thy self, thou wilt find thy self, and thy estate to be such,
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as will cause thee to repent, returne and take a new course:
as will cause thee to Repent, return and take a new course:
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therefore, what the Prophet sayd to those Iewes, I say vnto you also, my brethren of this Realme of England, who are here now gathered together out of so many countries, & quarters of this Realme:
Therefore, what the Prophet said to those Iewes, I say unto you also, my brothers of this Realm of England, who Are Here now gathered together out of so many countries, & quarters of this Realm:
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yea, in the name of the same God, I cry vnto you. Search, O Search your selues:
yea, in the name of the same God, I cry unto you. Search, Oh Search your selves:
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and thinke it not a matter indifferent to do, or not to doe it: but know it, that God commandes you, as euer you will come to saluation:
and think it not a matter indifferent to do, or not to do it: but know it, that God commands you, as ever you will come to salvation:
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Search your selues. And the rather, because by these three Rules ▪ you see how much chaffe of corruption is in your nature,Search your selves. And the rather, Because by these three Rules ▪ you see how much chaff of corruption is in your nature,
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and what neede therefore it hath to bee searched into, and fanned by Repentance. Bee well assured: thou man, whatsoeuer thou art:
and what need Therefore it hath to be searched into, and fanned by Repentance. Bee well assured: thou man, whatsoever thou art:
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there is so much Chaffe in thee, that if thou search not, and fanne it not out, thou wilt proue nothing but Chaffe at the last day,
there is so much Chaff in thee, that if thou search not, and fan it not out, thou wilt prove nothing but Chaff At the last day,
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and so be blown away with the winde of Gods iustice into Hell. Take hold therefore of this exhortation, and deferre it not.
and so be blown away with the wind of God's Justice into Hell. Take hold Therefore of this exhortation, and defer it not.
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Thou wilt not suffer thy Wheate to lye too long in the chaffe, for feare of hurting it:
Thou wilt not suffer thy Wheat to lie too long in the chaff, for Fear of hurting it:
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Is it then safe to suffer the chaffe of thy sinnes and corruptions, to lie cankering and rotting in thy heart? Bee sure that that little portion of grace, which thou attainest vnto, by liuing in the Church,
Is it then safe to suffer the chaff of thy Sins and corruptions, to lie cankering and rotting in thy heart? be sure that that little portion of grace, which thou attainest unto, by living in the Church,
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and vnder the Ministrie of the Word of GOD, will bee putrifyed, and cleane corrupted with the Chaffe of thy sinnes:
and under the Ministry of the Word of GOD, will be Putrified, and clean corrupted with the Chaff of thy Sins:
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therefore againe, and againe, I exhort you to make conscience of this dutie:
Therefore again, and again, I exhort you to make conscience of this duty:
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Search into your selues, fanne out this Chaffe, this presumption of ours, and high esteeming of our owne nature,
Search into your selves, fan out this Chaff, this presumption of ours, and high esteeming of our own nature,
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and conceits of Gods fauour before wee haue it:
and conceits of God's favour before we have it:
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that so this Chaffe being blowne away, the Lord may then bestow vpon vs foundnesse of grace,
that so this Chaff being blown away, the Lord may then bestow upon us foundnesse of grace,
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& the foundation of al goodnes, which is a holy & humbled heart.
& the Foundation of all Goodness, which is a holy & humbled heart.
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Salnation is such a building, as the foundation thereof had need to be sure and strong:Salvation is such a building, as the Foundation thereof had need to be sure and strong:
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Ignorance, blindnesse, and presumption, are not sufficient foundations for such a building:
Ignorance, blindness, and presumption, Are not sufficient foundations for such a building:
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therefore as no man wil build a strong house vpon any earth, but will first search it,
Therefore as no man will built a strong house upon any earth, but will First search it,
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least it prooue Sandie, & so ouerthrow all:
lest it prove Sandy, & so overthrow all:
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So a wise Christian will not build his saluation, vpon fancies & conceits, and naturall presumptions:
So a wise Christian will not built his salvation, upon fancies & conceits, and natural presumptions:
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but will Search, and looke into his heart:
but will Search, and look into his heart:
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and finding these to be sandie, and rotten, and therefore too weake for the foundation of so glorious a building, wil refuse them all,
and finding these to be sandy, and rotten, and Therefore too weak for the Foundation of so glorious a building, will refuse them all,
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and labour to furnish his heart with such sound grace, as whervpon he may trust so weighty a work,
and labour to furnish his heart with such found grace, as whereupon he may trust so weighty a work,
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as is the Saluation of his soule. Againe, if thou wilt stand in the day of triall, then Search thy heart betime,
as is the Salvation of his soul. Again, if thou wilt stand in the day of trial, then Search thy heart betime,
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and discerne betwixt Chaffe & Wheat: thou seest, that chaffe flyeth away before the wind; but good corne indures the Fan, and the furie of the wind:
and discern betwixt Chaff & Wheat: thou See, that chaff flies away before the wind; but good corn endures the Fan, and the fury of the wind:
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so in the day of triall, temptation, sicknesse, or open persecution, the chaffe of natural presumption,
so in the day of trial, temptation, sickness, or open persecution, the chaff of natural presumption,
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and outward formalitie in Religion, wil flye away:
and outward formality in Religion, will fly away:
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and it must be the penitent, humbled, and beleeuing heart, which must then abide it out,
and it must be the penitent, humbled, and believing heart, which must then abide it out,
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and endure the fanne of temptations and persecutions.
and endure the fan of temptations and persecutions.
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And to conclude, Let not the Diuell deceiue thee, in making thee imagine or hope to please God,
And to conclude, Let not the devil deceive thee, in making thee imagine or hope to please God,
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and yet to let thy corruptions lie vnseene, and thy sins vnsearched out, least thereby thou marre all:
and yet to let thy corruptions lie unseen, and thy Sins unsearched out, lest thereby thou mar all:
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for thou vsest not to lay vp-wheat in thy garners, vntil it be purged from the Chaffe:
for thou usest not to lay vp-wheat in thy garners, until it be purged from the Chaff:
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so thinke not to store vp any sauing knowledge, or any other grace of God in thy heart,
so think not to store up any Saving knowledge, or any other grace of God in thy heart,
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vntill the chaffe of vanitie be first blowne away, that so the holy graces of God, may be layd vp in the garners of thy soule.
until the chaff of vanity be First blown away, that so the holy graces of God, may be laid up in the garners of thy soul.
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And therefore questionlesse (to speake one word to touch our common professors, in the very sore of their soule) al knowledge that is stored vp in these impure and vnsearched hearts:
And Therefore questionless (to speak one word to touch our Common professors, in the very soar of their soul) all knowledge that is stored up in these impure and unsearched hearts:
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is euen as Wheat layd vp in the Chaffe, which is (a thousand to one) sure to bee eaten vp by the chaffe,
is even as Wheat laid up in the Chaff, which is (a thousand to one) sure to be eaten up by the chaff,
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so that, when the winnowing time of tryall and persecution comes:
so that, when the winnowing time of trial and persecution comes:
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I feare, that such men will (for al their knowledge) shrinke aside, and betray the truth:
I Fear, that such men will (for all their knowledge) shrink aside, and betray the truth:
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there knowledge then prouing no better then chaffe, because it was layde vp in an vnholy heart:
there knowledge then proving no better then chaff, Because it was laid up in an unholy heart:
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If therefore, thou wouldest stand and endure when Poperie, or persecution, or temptations come, if thou wouldest abide the furie of the fanne of temptations:
If Therefore, thou Wouldst stand and endure when Popery, or persecution, or temptations come, if thou Wouldst abide the fury of the fan of temptations:
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now, then exercise thy heart with the fanne of GODS law, Search and ransacke it, purge out the chaffe of corruption,
now, then exercise thy heart with the fan of GOD'S law, Search and ransack it, purge out the chaff of corruption,
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and store vp knowledge in an holy heart, and a good conscience, and that will abide the violence of all temptations:
and store up knowledge in an holy heart, and a good conscience, and that will abide the violence of all temptations:
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yea, when God suffers the Diuell to doe with vs, as he did with Peter, to winnow vs like Wheate, to sift and trie vs,
yea, when God suffers the devil to do with us, as he did with Peter, to winnow us like Wheat, to sift and try us,
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as he did Iob, with the furious winde of all his mallice:
as he did Job, with the furious wind of all his malice:
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this knowledge will proue Wheate, that will abide the winde, and gold that will abide the fire:
this knowledge will prove Wheat, that will abide the wind, and gold that will abide the fire:
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thus glorious will it be in the ende, if we follow this holy Prophets councel, and Search our hearts.
thus glorious will it be in the end, if we follow this holy prophets council, and Search our hearts.
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And thus much for the first point (namely) the dutie of Searching heere commanded, in which wee haue stayed the longer, And thus much for the First point (namely) the duty of Searching Here commanded, in which we have stayed the longer,
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because it is the foundation of all the rest: and this being wel laid, the whole building wilt goe vp the faster. Because it is the Foundation of all the rest: and this being well laid, the Whole building wilt go up the faster.
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Now we come to the second general point here laid down: that is, whom must we Search? the Prophet aunswereth:
Now we come to the second general point Here laid down: that is, whom must we Search? the Prophet Answers:
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your selues not other mē, but your selues.your selves not other men, but your selves.
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This search so vrged and inforced by the Prophet, must not be of other mens hearts and liues, but of our owne:
This search so urged and enforced by the Prophet, must not be of other men's hearts and lives, but of our own:
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our owne are our charge, and not other mens: and therein is the saying true, which else is most false:
our own Are our charge, and not other men's: and therein is the saying true, which Else is most false:
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Euery man for himselfe: for as euery soule must bee saued by it selfe so must it beleeue, Repent, and search it selfe.Every man for himself: for as every soul must be saved by it self so must it believe, repent, and search it self.
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The dutie therefore here commanded, is, for euery man that would haue his soule to be saued, to Search it,
The duty Therefore Here commanded, is, for every man that would have his soul to be saved, to Search it,
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and reforme it, and leaue others to bee searched by themselucs.
and reform it, and leave Others to be searched by themselves.
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Here the holy Ghost meetes with the common corruption of this world, (and that is) that men are Eagle eyed, to see into the liues of other men,
Here the holy Ghost meets with the Common corruption of this world, (and that is) that men Are Eagl eyed, to see into the lives of other men,
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but to looke into their owne hearts, and liues, they are blinder then Moles: they can see moates in other mens liues, but discerne not beames in their owne:
but to look into their own hearts, and lives, they Are blinder then Moles: they can see moats in other men's lives, but discern not beams in their own:
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wherby it comes to passe, that they stumble and fall fowly: for the eies of most men are set vpon others, & not vpon them selues:
whereby it comes to pass, that they Stumble and fallen foully: for the eyes of most men Are Set upon Others, & not upon them selves:
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and thereupon it is, that an euil, man seeing other men, & not himselfe: thinkes best of himselfe, & worst of other men:
and thereupon it is, that an evil, man seeing other men, & not himself: thinks best of himself, & worst of other men:
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but contrariwise, a good man seeing himselfe, & not other men, thinkes worst of himselfe, and better of other men:
but contrariwise, a good man seeing himself, & not other men, thinks worst of himself, and better of other men:
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an euil man lookes outward, and iudgeth other men: but a good mā lookes homeward & iudgeth himselfe:
an evil man looks outward, and Judgeth other men: but a good man looks homeward & Judgeth himself:
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and in iudging, condemnes himselfe, farre aboue other men:
and in judging, condemns himself, Far above other men:
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and that because by searching into his own heart and wayes, hee knowes that by himselfe, which he knowes not, by any man in the world besides.
and that Because by searching into his own heart and ways, he knows that by himself, which he knows not, by any man in the world beside.
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So then we must search, not other men, but our selues: our owne hearts and our owne liues are our charge, and burthen:
So then we must search, not other men, but our selves: our own hearts and our own lives Are our charge, and burden:
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the liues of other men concerne vs not, being priuate mē, further thē, either to follow them being good,
the lives of other men concern us not, being private men, further them, either to follow them being good,
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or take heede of them being euil:
or take heed of them being evil:
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but to search, or to bee inquisitiue into them, is no dutie commaunded vs, but rather a foule & a base vice forbidden of God.
but to search, or to be inquisitive into them, is no duty commanded us, but rather a foul & a base vice forbidden of God.
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Indeede Magistrates in their people, Pastours in their congregations, and house-holders in their families are to search:
Indeed Magistrates in their people, Pastors in their congregations, and householders in their families Are to search:
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but they can search onely for criminall causes, or open actuall sinnes:
but they can search only for criminal Causes, or open actual Sins:
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but this searching must bee of our hearts, which no man can search, but our selues onely.
but this searching must be of our hearts, which no man can search, but our selves only.
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Few men haue a calling to enquire into other mens liues, but euery man hath a calling to search into himselfe:
Few men have a calling to inquire into other men's lives, but every man hath a calling to search into himself:
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but (alas) men doe farre otherwise, they suffer themselues to rotte in their owne sinnes,
but (alas) men do Far otherwise, they suffer themselves to rotten in their own Sins,
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and erect an Inquisition ouer other mens liues, & it is to be seene in dayly experience, that those men, who are the great Searchers and priers into other men, are the neglecters and forgetters of themselues:
and erect an Inquisition over other men's lives, & it is to be seen in daily experience, that those men, who Are the great Searchers and priers into other men, Are the neglecters and forgetters of themselves:
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And contrariwise they who doe narrowly search themselues and their owne wayes, and looke into the corners of their owne hearts, doe finde so much worke to do with themselues that they little busie themselues, with other men.
And contrariwise they who do narrowly search themselves and their own ways, and look into the corners of their own hearts, do find so much work to do with themselves that they little busy themselves, with other men.
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And thus much may suffice for that point. It followeth. O Nation not worthy to be beloued. The third point:
And thus much may suffice for that point. It follows. Oh nation not worthy to be Beloved. The third point:
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Who must search? the Iewes, who are here termed a Nation, not worthy to be beloued:Who must search? the Iewes, who Are Here termed a nation, not worthy to be Beloved:
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& yet for al that, they are bid to search themselues, that so vpon their Repentance, they might bee beloued.
& yet for all that, they Are bid to search themselves, that so upon their Repentance, they might be Beloved.
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Where, wee may see the vnspeakable loue of God, and his wonderfull mercie, offering grace vnto such men,
Where, we may see the unspeakable love of God, and his wonderful mercy, offering grace unto such men,
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as are altogether vnworthy of it.
as Are altogether unworthy of it.
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Gods children are by nature like other men, and God findes nothing in them, why to respect them aboue others:
God's children Are by nature like other men, and God finds nothing in them, why to respect them above Others:
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but euen of his owne mercie, makes them worthy, who of themselues are not:
but even of his own mercy, makes them worthy, who of themselves Are not:
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therefore how worthy is that God, to haue all the loue of our hearts, who loued vs,
Therefore how worthy is that God, to have all the love of our hearts, who loved us,
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when wee were not worthy to be beloued.
when we were not worthy to be Beloved.
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But let vs examine more particularly, why GOD doth call the Iewes a Nation, not worthy to bee beloued:
But let us examine more particularly, why GOD does call the Iewes a nation, not worthy to be Beloved:
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I answere, God had blessed them aboue other Nations:
I answer, God had blessed them above other nations:
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He gaue them his Couenant of grace, and thereby made them his people, & commited to their trust, his holy word and Oracles:
He gave them his Covenant of grace, and thereby made them his people, & committed to their trust, his holy word and Oracles:
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but he delt not so with other Nations, neither had the Heathē knowledge of his lawes.
but he dealt not so with other nations, neither had the Heathen knowledge of his laws.
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Besides all this, they had a better land then others about them, it flowed with Milke,
Beside all this, they had a better land then Others about them, it flowed with Milk,
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and Honie, (that is, with all commodities, & delights) and though their Countrie was but little:
and Honey, (that is, with all commodities, & delights) and though their Country was but little:
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yet themselues so populous, and so powrefull, that whilest they pleased GOD, no enemie durst set vppon them.
yet themselves so populous, and so powerful, that whilst they pleased GOD, no enemy durst Set upon them.
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Thus for soule and bodie, they were euery way a Nation, blessed of God, a people beloued of God aboue all others.
Thus for soul and body, they were every Way a nation, blessed of God, a people Beloved of God above all Others.
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Now, how did this people (thus beloued of their God,) requite this his loue, which they had no more deserued,
Now, how did this people (thus Beloved of their God,) requite this his love, which they had no more deserved,
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then any other Nation? Certainly, as they deserued it not afore they had it: so they requited it not, when they had it:
then any other nation? Certainly, as they deserved it not afore they had it: so they requited it not, when they had it:
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but requited this loue of God with sinne, with rebellion, and with disobedience.
but requited this love of God with sin, with rebellion, and with disobedience.
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They tempted him, they prouoked him to wrath, they presumed of his mercy, & proued a most stubborne and stifnecked people, a froward generation:
They tempted him, they provoked him to wrath, they presumed of his mercy, & proved a most stubborn and Stiffnecked people, a froward generation:
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Moses partly sawe this in his owne experience, & better discerned it in the spirit of Prophesie:Moses partly saw this in his own experience, & better discerned it in the Spirit of Prophesy:
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and therefore wondering at this their wickednes, he cryed out, Do you thus requite the Lord:
and Therefore wondering At this their wickedness, he cried out, Do you thus requite the Lord:
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O foolish people, & vnwise? Deut. 32. 5 thus: that is with sin, & disobedience, which is the only meanes to displease the Lord,Oh foolish people, & unwise? Deuteronomy 32. 5 thus: that is with since, & disobedience, which is the only means to displease the Lord,
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& to prouoke him to wrath:
& to provoke him to wrath:
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for this cause, they are worthily called a foolish and vnkind people by Moses, and here, by the Prophet.
for this cause, they Are worthily called a foolish and unkind people by Moses, and Here, by the Prophet.
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A Nation, not worthy to bee beloued, namely, for their vnthankefulnes, and vnkindnes:A nation, not worthy to be Beloved, namely, for their unthankfulness, and unkindness:
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which was such, as they not only were slacke, and carelesse in performance of such duties as God required:
which was such, as they not only were slack, and careless in performance of such duties as God required:
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but euen multiplyed their sinnes, & committed those foule rebellions, which his soule hated. And amongst many, the Prophet here in this Chapter, noteth three of their great sinnes:
but even multiplied their Sins, & committed those foul rebellions, which his soul hated. And among many, the Prophet Here in this Chapter, notes three of their great Sins:
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for which they were a Nation not worthy to bee beloued. Couetousnesse, Crueltie, and Deceite:
for which they were a nation not worthy to be Beloved. Covetousness, Cruelty, and Deceit:
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all which were the more hainous and intollerable, because they were the sins of their Princes, their Rulers, and their priests:
all which were the more heinous and intolerable, Because they were the Sins of their Princes, their Rulers, and their Priests:
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who should haue beene lights and examples to the rest.
who should have been lights and Examples to the rest.
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Now, although euery sin in it selfe, is of that ill desert, as it is able to cast vs out of Gods fauour,
Now, although every since in it self, is of that ill desert, as it is able to cast us out of God's favour,
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and depriue vs of his loue:
and deprive us of his love:
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yet, behold, here God complaines, not vpon a little cause, but for wonderfull, & exceeding vnthankfulnesse, & vnkindnesse in them:
yet, behold, Here God complains, not upon a little cause, but for wonderful, & exceeding unthankfulness, & unkindness in them:
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who of all other should haue loued the Lord. As a man cares not for hard vsage from him, whome hee esteemes not:
who of all other should have loved the Lord. As a man Cares not for hard usage from him, whom he esteems not:
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but a little vnkindnesse doth greatly greiue a man, from him who is loued and respected:
but a little unkindness does greatly grieve a man, from him who is loved and respected:
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so is it with the Lord our God, he loued not the Gentiles, as hee did the Iewes,
so is it with the Lord our God, he loved not the Gentiles, as he did the Iewes,
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neither was hee so bountifull vnto them:
neither was he so bountiful unto them:
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and therefore, (as we may see) though they liued alwayes in ignorance, and continued alwayes in disobedience,
and Therefore, (as we may see) though they lived always in ignorance, and continued always in disobedience,
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yet, the Text saith, the time of that ignorance God regarded not: but when as the Iewes, his owne people, whome he chose out of all people,
yet, the Text Says, the time of that ignorance God regarded not: but when as the Iewes, his own people, whom he chosen out of all people,
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& bestowed his loue vpon them, and made his Couenant of grace with thē, when they became vnkinde, vnthankfull, forgetfull, stubborne,
& bestowed his love upon them, and made his Covenant of grace with them, when they became unkind, unthankful, forgetful, stubborn,
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and rebellious, that caused the Lord euen to complaine of the indignitie, and to cry out by Moses. Doe yee thus requite the Lord:
and rebellious, that caused the Lord even to complain of the indignity, and to cry out by Moses. Do ye thus requite the Lord:
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O foolish people & vnwise? And hereby the Prophet, O nation, not worthy to be beloued: Oh foolish people & unwise? And hereby the Prophet, Oh Nation, not worthy to be Beloved:
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& therfore ther is no man, but if he be asked what he thinkes of this Nation of the Iewes:
& Therefore there is no man, but if he be asked what he thinks of this nation of the Iewes:
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he will answere, that they are a most vile & wicked people, a froward generation,
he will answer, that they Are a most vile & wicked people, a froward generation,
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and that they are worthy to taste deepely, of all Gods plagues, who so farre abused his loue and mercie.
and that they Are worthy to taste deeply, of all God's plagues, who so Far abused his love and mercy.
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But what doth this belong to them alone? and is Israel onely a Nation not worthy to be beloued? Nay, I may cry out with as good cause:
But what does this belong to them alone? and is Israel only a nation not worthy to be Beloved? Nay, I may cry out with as good cause:
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O England, a nation not worthy to be beloued. For, God hath beene as good a God to vs, as he was to them:
Oh England, a Nation not worthy to be Beloved. For, God hath been as good a God to us, as he was to them:
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and we haue beene as vnkinde a people to him, as they were to him:
and we have been as unkind a people to him, as they were to him:
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But that I may bee free from discrediting our nation, and from defiling my owne Nest:
But that I may be free from discrediting our Nation, and from defiling my own Nest:
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let vs prooue both these points, and lay them open to the view of the world.
let us prove both these points, and lay them open to the view of the world.
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1 First therefore, the same mercies, and farre greater, haue beene powred & heaped vpon vs:
1 First Therefore, the same Mercies, and Far greater, have been poured & heaped upon us:
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hee hath called vs out of the darknesse; First, of Heathenisme, & then of Poperie:
he hath called us out of the darkness; First, of Heathenism, & then of Popery:
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his couenant of grace and saluation, he hath confirmed with vs, his treasures of his word and Sacraments, hee hath imparted to vs:
his Covenant of grace and salvation, he hath confirmed with us, his treasures of his word and Sacraments, he hath imparted to us:
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his holy word neuer better preached, and the mysteries thereof neuer more plainly opened, since the time of the Apostles:
his holy word never better preached, and the Mysteres thereof never more plainly opened, since the time of the Apostles:
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and as wee haue Religion, so wee haue it vnder a religious prince, whereby it comes to passe, that these blessings of saluation, wee inioy not in secret, or by stealth:
and as we have Religion, so we have it under a religious Prince, whereby it comes to pass, that these blessings of salvation, we enjoy not in secret, or by stealth:
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but wee haue it countenanced by authoritie: so that religion is not barely allowed, but euen as it were thrust vpon men.
but we have it countenanced by Authority: so that Religion is not barely allowed, but even as it were thrust upon men.
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Besides al this, wee haue a land also, that floweth with milke & hony, it is plentifull in all good things:
Beside all this, we have a land also, that flows with milk & honey, it is plentiful in all good things:
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we haue libertie, & peace vnder a peaceable prince, and the companions of peace:
we have liberty, & peace under a peaceable Prince, and the Sodales of peace:
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prosperitie, plentie, health, wealth, corne, Woole, gold, siluer, abundance of all things, that may please the heart of man:
Prosperity, plenty, health, wealth, corn, Wool, gold, silver, abundance of all things, that may please the heart of man:
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thus hath God deserued the loue of England.
thus hath God deserved the love of England.
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2 But now England, how hast thou requited this kindnesse of the Lorde? certainely euen with a greater measure of vnkindnesse:
2 But now England, how hast thou requited this kindness of the Lord? Certainly even with a greater measure of unkindness:
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that is, with more and greater sinnes then euer Israell did: so that if Moses spake true of them:
that is, with more and greater Sins then ever Israel did: so that if Moses spoke true of them:
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then may our Moses much more truly cry out against England, doest thou thus requite the Lord, thou foolish people? And if this Prophet said thus of Israell for three sins:
then may our Moses much more truly cry out against England, dost thou thus requite the Lord, thou foolish people? And if this Prophet said thus of Israel for three Sins:
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then may it bee saide of England, for 300 sinnes (O England) a Nation not worthie to bee beloued:
then may it be said of England, for 300 Sins (Oh England) a nation not worthy to be Beloved:
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for thou hast multiplyed thy transgressions, aboue theirs of Israell; euen as though, thou haddest resolued with thy selfe, the more Gods kindnesse is heaped on thee, the more to multiply thy sinnes against him.
for thou hast multiplied thy transgressions, above theirs of Israel; even as though, thou Hadst resolved with thy self, the more God's kindness is heaped on thee, the more to multiply thy Sins against him.
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For thou England, as thou hast requited the Lord with sinnes; so not with a few sinnes or small sinnes;
For thou England, as thou hast requited the Lord with Sins; so not with a few Sins or small Sins;
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or sinnes, which hardly coulde haue bene preuented: for that had bene a matter of some excuse, or not of so great complaint.
or Sins, which hardly could have be prevented: for that had be a matter of Some excuse, or not of so great complaint.
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But thy sinnes are many, and grieuous, and capitall.
But thy Sins Are many, and grievous, and capital.
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And which is worst of all, wilfull and affected, euen as though God had deserued euill of vs and that therefore we ought malitiously to requite him.
And which is worst of all, wilful and affected, even as though God had deserved evil of us and that Therefore we ought maliciously to requite him.
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If any man make doubt of this, and therefore thinke I speake too hardly of our Church:
If any man make doubt of this, and Therefore think I speak too hardly of our Church:
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I will then deale plainly, and particularly, and rip vp the sores of our nation, that so they may bee healed to the bottome.I will then deal plainly, and particularly, and rip up the sores of our Nation, that so they may be healed to the bottom.
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The common sins of England, wherwith the Lord is requited, are these.
The Common Sins of England, wherewith the Lord is requited, Are these.
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First, ignorance of Gods will and worship, (I speake not of that compelled ignorance, in many corners of our Land, which is to bee pittied because they want the meanes) but wilfull, and affected ignorance.
First, ignorance of God's will and worship, (I speak not of that compelled ignorance, in many corners of our Land, which is to be pitied Because they want the means) but wilful, and affected ignorance.
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Men are ignorant, euen because, they will bee ignorant. Meanes of knowledge were neuer so plentifull, and yet neuer more grosse ignorance:
Men Are ignorant, even Because, they will be ignorant. Means of knowledge were never so plentiful, and yet never more gross ignorance:
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is not hee wilfully blinde, who will not open his eyes in the Light? and can there bee any darknesse at Noone day,
is not he wilfully blind, who will not open his eyes in the Light? and can there be any darkness At Noon day,
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but it must bee wilfull? but our Nation is darke and blinde in the Sunshine of the Gospell:
but it must be wilful? but our nation is dark and blind in the Sunshine of the Gospel:
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and grossely ignorant, when the Gospell beates their eares, and light shines round about them;
and grossly ignorant, when the Gospel beats their ears, and Light shines round about them;
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so, as if they closed not their eyes, and stopped not their eares, they could not, but both heare & see;
so, as if they closed not their eyes, and stopped not their ears, they could not, but both hear & see;
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who would looke for ignorance after 35 yeares preaching? & yet, many are as ignorant,
who would look for ignorance After 35 Years preaching? & yet, many Are as ignorant,
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as if they had bin borne & brought vp vnder Poperie:
as if they had been born & brought up under Popery:
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so that our people are as euill as those in the dayes of Christ, of whom the holy ghost saith Light is come into the world;
so that our people Are as evil as those in the days of christ, of whom the holy ghost Says Light is come into the world;
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but men loue darknesse more then light: so knowledge is come into England: but many Englishmen loue ignorance better then knowledge. but men love darkness more then Light: so knowledge is come into England: but many Englishmen love ignorance better then knowledge.
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Alas, how many thousands haue we in our Church, who know no more in religiō,
Alas, how many thousands have we in our Church, who know no more in Religion,
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then they heare in common talke of al men, & which is worse, they thinke it sufficient also,
then they hear in Common talk of all men, & which is Worse, they think it sufficient also,
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and which is worst of all, whereas they might haue more, they will not, but care not for it.
and which is worst of all, whereas they might have more, they will not, but care not for it.
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2 The second maine sin of England, is: Contempt of Christian Religion. Religion hath bin among vs these fiue and thirtie yeares:
2 The second main since of England, is: Contempt of Christian Religion. Religion hath been among us these fiue and thirtie Years:
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but the more it is published, the more it is contemned, and reproached of many: in so much, as there is not the simplest fellow in a country town, who,
but the more it is published, the more it is contemned, and reproached of many: in so much, as there is not the simplest fellow in a country town, who,
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although he knowes not one point of religion, yet he can mock, and scorne such as are more religious then himself is:
although he knows not one point of Religion, yet he can mock, and scorn such as Are more religious then himself is:
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this is one of the moaths of England, that eates vp religion, this is grieuous in whomsoeuer,
this is one of the moths of England, that eats up Religion, this is grievous in whomsoever,
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but most intollerable in two sorts of men. First, in them, who are altogether ignorant: that they should mocke they know not what.
but most intolerable in two sorts of men. First, in them, who Are altogether ignorant: that they should mock they know not what.
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A pittifull thing to hear one, who himselfe cannot giue the meaning of one petition in the Lords praier, to vpbraide other men, because they are too forward:
A pitiful thing to hear one, who himself cannot give the meaning of one petition in the lords prayer, to upbraid other men, Because they Are too forward:
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but it is the worst of all, when men of knowledge, and such as liue ciuilly,
but it is the worst of all, when men of knowledge, and such as live civilly,
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and would be counted good christians: and are indeede of the better sort: cannot abide to see others go, a little before them: but if they doe:
and would be counted good Christians: and Are indeed of the better sort: cannot abide to see Others go, a little before them: but if they do:
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presently, they are Hypocrites and dissemblers: Thus not prophanenesse, nor wickednesse; but euen Religion it selfe is a by-word, a mocking-stocke, and matter of reproach:
presently, they Are Hypocrites and dissemblers: Thus not profaneness, nor wickedness; but even Religion it self is a Byword, a mocking-stock, and matter of reproach:
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so that in England, at this day, the man or woman that begins to professe religion,
so that in England, At this day, the man or woman that begins to profess Religion,
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and to serue God, must resolue with himselfe to sustaine mockes, and iniuries, euen as though he liued among the enimies of religion, and not among professors:
and to serve God, must resolve with himself to sustain mocks, and injuries, even as though he lived among the enemies of Religion, and not among professors:
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and as religion increaseth and spreadeth it selfe: so doth the number of these mockers:
and as Religion increases and spreadeth it self: so does the number of these mockers:
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O what a cursed sinne is this? to contemne the greatest fauour, that God can giue vs; that is his holy religion:
Oh what a cursed sin is this? to contemn the greatest favour, that God can give us; that is his holy Religion:
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for the which, wee should rather praise him all the dayes of our liues. All that God can giue a man in this world, is his Gospell:
for the which, we should rather praise him all the days of our lives. All that God can give a man in this world, is his Gospel:
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what then can God giue to be regarded, when his gospel is contemned?
what then can God give to be regarded, when his gospel is contemned?
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This sinne was neuer amongst the Iewes: they indeed regarded it not so as it deserued,
This sin was never among the Iewes: they indeed regarded it not so as it deserved,
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but who did euer make a mocke and a scorne of it but England? O England, how canst thou answere this.
but who did ever make a mock and a scorn of it but England? O England, how Canst thou answer this.
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God sends thee the most precious Iewell, that he can send to a Nation; and thou scornest it, and them that bring i•, and them that receiue it;
God sends thee the most precious Jewel, that he can send to a nation; and thou Scornest it, and them that bring i•, and them that receive it;
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euen as though it were no blessing, but a curse:
even as though it were no blessing, but a curse:
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so that as Christ saith to the Iewes, for which of my good workes doe you stone mee;
so that as christ Says to the Iewes, for which of my good works do you stone me;
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So may the Lord say to England: I haue giuen thee a fruitfull land, a blessed Prince, gold and siluer, peace and libertie: plentie and prosperitie:
So may the Lord say to England: I have given thee a fruitful land, a blessed Prince, gold and silver, peace and liberty: plenty and Prosperity:
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for which of these (O England) doest thou contemne my religion? The least of these deserue loue;
for which of these (Oh England) dost thou contemn my Religion? The least of these deserve love;
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but England hath a better then all these; that is, his Gospell and word of saluation:
but England hath a better then all these; that is, his Gospel and word of salvation:
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and yet, that also is contemned (as beeing nothing worth) and those which confesse it,
and yet, that also is contemned (as being nothing worth) and those which confess it,
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and those that bring it, and consequently God himselfe that gaue it. If England had no more sinnes but this:
and those that bring it, and consequently God himself that gave it. If England had no more Sins but this:
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this deserues, that it should bee saide of vs, that wee are a Nation vnworthy to bee loued aboue all Nations,
this deserves, that it should be said of us, that we Are a nation unworthy to be loved above all nations,
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for some Nations would haue religion, that they might loue it, but they cannot haue it:
for Some nations would have Religion, that they might love it, but they cannot have it:
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some haue it, and doe loue it: some haue it, and loue it not:
Some have it, and do love it: Some have it, and love it not:
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but in noe Nation is it made a mocking-stocke, but in England. And where are those men,
but in no nation is it made a mocking-stock, but in England. And where Are those men,
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but in England, who (like the dog in the manger) will neither entertaine Religion themselues, nor suffer them that would:
but in England, who (like the dog in the manger) will neither entertain Religion themselves, nor suffer them that would:
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let vs in time take heede of this sinne, as a sinne that crieth to God, to reuenge so vile a dishonour done to his maiesty:
let us in time take heed of this sin, as a sin that cries to God, to revenge so vile a dishonour done to his majesty:
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neither is there any sinne that more certainly foreshewes, and more forceably hastens the remouing of the Gospell from vs. For high time is it to cease louing, wher loue procures disdaine.
neither is there any sin that more Certainly foreshows, and more Forcibly hastens the removing of the Gospel from us For high time is it to cease loving, where love procures disdain.
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And to stay giuing, where giftes are scorned.
And to stay giving, where Gifts Are scorned.
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Carry home this lesson to your great townes & cities, where you dwel, for in these populous places are these great mockers, Carry home this Lesson to your great Towns & cities, where you dwell, for in these populous places Are these great mockers,
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for wher God hath his professors, the diuel hath his mockers;
for where God hath his professors, the Devil hath his mockers;
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& repēt betimes of this sin, for hold on in mocking, & be sure that God (who will not be mocked) will remoue his gospel frō you;
& Repent betimes of this since, for hold on in mocking, & be sure that God (who will not be mocked) will remove his gospel from you;
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but if you leaue this sin, and entertaine the gospel, (as it worthily deserus) then be sure of it, God will continue the Gospell, to you,
but if you leave this since, and entertain the gospel, (as it worthily deserus) then be sure of it, God will continue the Gospel, to you,
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and your posterities after you, in the face of al your enemies round about you.
and your Posterities After you, in the face of all your enemies round about you.
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3 The third common sinne of Englande, is, Blasphemie, many waies, but especially in vaine swearing, false swearing,
3 The third Common sin of England, is, Blasphemy, many ways, but especially in vain swearing, false swearing,
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and forswearing, and the abuse of all the names and tytles of the Lord God.
and forswearing, and the abuse of all the names and titles of the Lord God.
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This sinne is general, euen ouer the whole land, especially, in Fayres, and Markets, where men for a little gaine, wil not care to cal the Lord of Hostes to be witnesse to a lye,
This sin is general, even over the Whole land, especially, in Fairs, and Markets, where men for a little gain, will not care to call the Lord of Hosts to be witness to a lie,
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and the God of truth, to testifie an vntruth.
and the God of truth, to testify an untruth.
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And which is worst of all, Gods holy name is vsed in vaine oathes, and ordinarie talke.
And which is worst of all, God's holy name is used in vain Oaths, and ordinary talk.
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When men haue no cause to sweare at all:
When men have no cause to swear At all:
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so that, it is most lamentable to see and obserue, that the name of any man of honour,
so that, it is most lamentable to see and observe, that the name of any man of honour,
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or worship, is vsed more reuerently, and lesse abused, then that fearefull and glorious name: the Lord our God.
or worship, is used more reverently, and less abused, then that fearful and glorious name: the Lord our God.
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4 The fourth generall and great sinne is, Prophanation of the Saboath. A common sinne euery where,
4 The fourth general and great sin is, Profanation of the Sabbath. A Common sin every where,
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and yet so great a sinne, that where it raignes, in that Country, congregation, family, man or woman, there is noe feare of God,
and yet so great a sin, that where it reigns, in that Country, congregation, family, man or woman, there is no Fear of God,
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nor any true grace in them: for the keeping of the saboath, is the maintaining, increasing, and publishing of religion.
nor any true grace in them: for the keeping of the Sabbath, is the maintaining, increasing, and publishing of Religion.
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5 The fift sinne of our Nation, is, vniust dealing in bargaining betwixt man and man.
5 The fift sin of our nation, is, unjust dealing in bargaining betwixt man and man.
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How hard is it to finde an honest, simple, plaine dealing man:
How hard is it to find an honest, simple, plain dealing man:
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and that euen in such great assemblies as this is, I feare present experience wil testifie:
and that even in such great assemblies as this is, I Fear present experience will testify:
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you are now many thousands gathered together, some to buy, some to sell, some to exchange:
you Are now many thousands gathered together, Some to buy, Some to fell, Some to exchange:
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Remember, that I haue tolde you, an honest hearted and plaine dealing man is hard to finde:
remember, that I have told you, an honest hearted and plain dealing man is hard to find:
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therfore labour to approue your selues sincere hearted men. remember the counsell of the holy Ghost:
Therefore labour to approve your selves sincere hearted men. Remember the counsel of the holy Ghost:
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Let no man oppresse nor defraude his brother, in bargaining: Let no man oppress nor defraud his brother, in bargaining:
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for the Lord is the auenger of all such things These sinnes are generall and vniuersall as a cancker:for the Lord is the avenger of all such things These Sins Are general and universal as a cancer:
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And so are the sinnes of the 6. 7. and 8. Commandements (though they be not altogether so cōmon as these be) Murthers, Adulteries, Vsuries, Briberies, Extorsions, Cousenages, they are a burthen, vnder which, our earth groanes;
And so Are the Sins of the 6. 7. and 8. commandments (though they be not altogether so Common as these be) Murders, Adulteries, Usuries, Briberies, Extortions, Cozenages, they Are a burden, under which, our earth groans;
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and they cry against vs to heauen, so that vpon as good or much beter cause may it be said to vs,
and they cry against us to heaven, so that upon as good or much beter cause may it be said to us,
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as to the Iewes: O Nation not worthy to be beloued.
as to the Iewes: Oh nation not worthy to be Beloved.
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Looke at the outward face of our Church, at the signes of Gods loue, which are amongst vs,
Look At the outward face of our Church, At the Signs of God's love, which Are among us,
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and at Gods dealing with vs;
and At God's dealing with us;
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and behold, we are a most beautifull Church, a glorious Nation, a Nation to bee admired, and wondred at:
and behold, we Are a most beautiful Church, a glorious nation, a nation to be admired, and wondered At:
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but looke at the liues of our ordinarie professors, looke at our sinnes, and at our requiting of Gods loue:
but look At the lives of our ordinary professors, look At our Sins, and At our requiting of God's love:
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and we are a people of Sodome, as full of iniquities as they were, whose sinnes are so many, so rife, and so ripe;
and we Are a people of Sodom, as full of iniquities as they were, whose Sins Are so many, so rife, and so ripe;
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that at the last they wil euē bring down fire & brimstone, or some other strange iudgement vpon vs,
that At the last they will even bring down fire & brimstone, or Some other strange judgement upon us,
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if repentance doe not preuent it, or the cries and prayers of holy men stay not Gods hands.
if Repentance do not prevent it, or the cries and Prayers of holy men stay not God's hands.
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So, then let vs all here assembled, grant & confesse, that we are a Nation so farre from being worthy to bee beloued,
So, then let us all Here assembled, grant & confess, that we Are a nation so Far from being worthy to be Beloved,
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as that we are most worthy to be hated, & to haue all the wrath of God powred vpon vs.
as that we Are most worthy to be hated, & to have all the wrath of God poured upon us
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Now then, are we so? and shall wee continue so still? Nay, that is the worst, and most wretched of all:
Now then, Are we so? and shall we continue so still? Nay, that is the worst, and most wretched of all:
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then let euery one of vs learne this duty, enter into our selues, Search our hearts and liues, that they may lye open to our owne sight, to the confusion of vs in our selues, that in God by repentance wee may bee raised vp.
then let every one of us Learn this duty, enter into our selves, Search our hearts and lives, that they may lie open to our own sighed, to the confusion of us in our selves, that in God by Repentance we may be raised up.
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Our sinnes lye open before the face of God, and stincke in his presence, and and cry for vengeance:
Our Sins lie open before the face of God, and stink in his presence, and and cry for vengeance:
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and before the face of Gods Angels, who bewaile it, and before the face of the Diuell, who reioyceth in our confusions:
and before the face of God's Angels, who bewail it, and before the face of the devil, who rejoices in our confusions:
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and shall they lye hid onely to our selues? Now then, if wee would haue them hidde from God,
and shall they lie hid only to our selves? Now then, if we would have them hid from God,
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and stoppe the cry, that they make against vs, and keepe them from Sathan, who accuseth vs for them:
and stop the cry, that they make against us, and keep them from Sathan, who Accuseth us for them:
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wee must so Search our selues, that they may lye open to our owne hearts: remember thou thy sinnes, and God will forget them:
we must so Search our selves, that they may lie open to our own hearts: Remember thou thy Sins, and God will forget them:
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lay them open before thy owne face, and God will hide them from his:
lay them open before thy own face, and God will hide them from his:
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write them vp for thy owne selfe, and God will blot them out of his remembrance:
write them up for thy own self, and God will blot them out of his remembrance:
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but if contrariwise, thou hidest them:
but if contrariwise, thou hidest them:
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then assure thy selfe, the more thou hidest, and buriest them, the more open doe they lye in the face of GOD:
then assure thy self, the more thou hidest, and buriest them, the more open do they lie in the face of GOD:
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and then what will followe, but that they will all bee disclosed at the last day, to thy eternall confusion.
and then what will follow, but that they will all be disclosed At the last day, to thy Eternal confusion.
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Therefore againe, and againe, I exhort you in the name of GOD, Search your selues, finde out your sinnes, confesse them to GOD, freely, and ingeniously;
Therefore again, and again, I exhort you in the name of GOD, Search your selves, find out your Sins, confess them to GOD, freely, and ingeniously;
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confesse their desert to bee Hell and damnation, humble your hearts to God, cry and call for pardon,
confess their desert to be Hell and damnation, humble your hearts to God, cry and call for pardon,
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as for life and death, purpose and promise to leaue them, begin a new course of life, beleeue stedfastly,
as for life and death, purpose and promise to leave them, begin a new course of life, believe steadfastly,
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and doubt not of pardon and forgiuenesse in the blood of Christ, continue in that faith,
and doubt not of pardon and forgiveness in the blood of christ, continue in that faith,
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and that newe course of life:
and that new course of life:
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So may Englande preuent Gods iudgements, and quench that great action of vnkindnes, which God hath against them,
So may England prevent God's Judgments, and quench that great actium of unkindness, which God hath against them,
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and become a Nation as worthy (vpon their faith and repentance) in Christ to be beloued: as for their peace and prosperitie, they haue bene of all nations of the earth admired.
and become a nation as worthy (upon their faith and Repentance) in christ to be Beloved: as for their peace and Prosperity, they have be of all Nations of the earth admired.
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Hitherto, of the third generall point. Hitherto, of the third general point.
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4 The fourth generall point in this exhortation, is the time limitted them, when they should Search.
4 The fourth general point in this exhortation, is the time limited them, when they should Search.
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Before the Decree come forth &c. As though the Prophet should say. Israell, repent, before God execute his iudgements on thee.Before the decree come forth etc. As though the Prophet should say. Israel, Repent, before God execute his Judgments on thee.
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For behold the gratious dealing of God: Man sinneth, his sinnes deserue plagues:
For behold the gracious dealing of God: Man Sinneth, his Sins deserve plagues:
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but GOD presently plagueth not, but deferres it, he puts a time betwixt the sinne and the punishment (ordinarily:) this he doth to shew his mercie to mankinde,
but GOD presently plagueth not, but defers it, he puts a time betwixt the sin and the punishment (ordinarily:) this he does to show his mercy to mankind,
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because that hee would not destroy them, if they would amende.
Because that he would not destroy them, if they would amend.
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Therefore, after the sinne, he smites not presently, but puttes of his punishment, that in the meane time man may Repent.
Therefore, After the sin, he smites not presently, but puts of his punishment, that in the mean time man may repent.
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Here the Prophet compares the Lord to a mother;
Here the Prophet compares the Lord to a mother;
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for as she conceiues the fruite in her wombe, and beares it a long time, ere she bring it out:
for as she conceives the fruit in her womb, and bears it a long time, ere she bring it out:
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so the Lord after a mans sinnes, or a peoples sinnes, conceiue (that is) ordaines,
so the Lord After a men Sins, or a peoples Sins, conceive (that is) ordains,
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and decreeth a iudgement for it, but he keepes it vp, and all that while he heares it:
and decreeth a judgement for it, but he keeps it up, and all that while he hears it:
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But as she, when her time is come, then trauailes and bringes forth:
But as she, when her time is come, then travails and brings forth:
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so, when the time that God hath appointed, is come, and stil sinne is not repented of:
so, when the time that God hath appointed, is come, and still sin is not repented of:
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then his iustice trauailes to be deliuered of that iudgemēt, which mercy hath kept vp so long a time.
then his Justice travails to be Delivered of that judgement, which mercy hath kept up so long a time.
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Thus the old world had an hundred & twentie yeares giuen them for time of repentance;
Thus the old world had an hundred & twentie Years given them for time of Repentance;
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all that while God was in conceiuing, at last when there sinnes were ripe, and no hope of amendment:
all that while God was in conceiving, At last when there Sins were ripe, and no hope of amendment:
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then GOD trauelled, and brought forth a fearefull byrth, namely the vniuersall flood, to wash away,
then GOD traveled, and brought forth a fearful birth, namely the universal flood, to wash away,
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and take reuenge vpon the vniuersall iniquities of those times.
and take revenge upon the universal iniquities of those times.
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So many hundred yeares he gaue vnto the Iewes, long hee was in conceiuing their destruction,
So many hundred Years he gave unto the Iewes, long he was in conceiving their destruction,
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and oftentimes hee had it at the bringing forth, as in the captiuitie of Babylon, and vnder Antiochus; yet his mercy stayed it: and still hee trauailled longer:
and oftentimes he had it At the bringing forth, as in the captivity of Babylon, and under Antiochus; yet his mercy stayed it: and still he travailed longer:
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telles them here by the Prophet, that yet the Decree is not come forth, (though it bee conceiued:) but at last when Israell would not Repent,
tells them Here by the Prophet, that yet the decree is not come forth, (though it be conceived:) but At last when Israel would not repent,
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but grewe worse, and worse; (as in Christ his time) then hee could containe no longer,
but grew Worse, and Worse; (as in christ his time) then he could contain no longer,
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but trauelled indeede, and though it bee with griefe, yet hee hath brought foorth:
but traveled indeed, and though it be with grief, yet he hath brought forth:
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and what? a most fearefull byrth, euen an vtter disolation of that kingdome and Countrey, of their Citie,
and what? a most fearful birth, even an utter disolation of that Kingdom and Country, of their city,
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and Temple, and a dispertion of their Nation ouer all the world:
and Temple, and a Dispersion of their nation over all the world:
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but as a woman at last is deliuered with daunger, and difficultie, with paine and sorrowe:
but as a woman At last is Delivered with danger, and difficulty, with pain and sorrow:
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so the Lord long conceiues, but at last bringes forth his iudgements:
so the Lord long conceives, but At last brings forth his Judgments:
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yet it is with griefe and vnwillingnesse, and hee is loath (as it were) and much agrieued to execute his most iust iudgements on those, who haue professed his name:
yet it is with grief and unwillingness, and he is loath (as it were) and much aggrieved to execute his most just Judgments on those, who have professed his name:
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hee often touched the Iewes a little, and as being vnwilling to smite them: hee drue backe his hande againe:
he often touched the Iewes a little, and as being unwilling to smite them: he drew back his hand again:
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but at last when their sinnes did so increase, and were so strong, that they euen did wring out, by violence his plagues from him,
but At last when their Sins did so increase, and were so strong, that they even did wring out, by violence his plagues from him,
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then with much bewayling of their great misery (as wee may see in Christ, weeping for them,) hee executes his iudgements on them.
then with much bewailing of their great misery (as we may see in christ, weeping for them,) he executes his Judgments on them.
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But as they are long a comming: so, when they come forth, they were the heauier;
But as they Are long a coming: so, when they come forth, they were the Heavier;
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as a child, the more fulnesse of time it hath, is the greater, the liuelier, and the stronger:
as a child, the more fullness of time it hath, is the greater, the livelier, and the Stronger:
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so, Gods iudgements, the longer God deferreth them, and is in conceiuing them, the heauier are they, when they come:
so, God's Judgments, the longer God deferreth them, and is in conceiving them, the Heavier Are they, when they come:
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that is manifest in the Iewes ▪ once his owne people, for he hath destroyed their land with an irrecouerable destruction,
that is manifest in the Iewes ▪ once his own people, for he hath destroyed their land with an irrecoverable destruction,
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and smitten their posteritie with a blindnes of minde til this houre, so that to this day,
and smitten their posterity with a blindness of mind till this hour, so that to this day,
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when the old Testament is read, the vaile is ouer their eies, that they cannot see the light of Christ Iesus, but plodde on in fearefull and palpable blindnesse.
when the old Testament is read, the veil is over their eyes, that they cannot see the Light of christ Iesus, but plodde on in fearful and palpable blindness.
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This Doctrine hath speciall vse to this our Church, to teach vs to looke to our selues betimes,
This Doctrine hath special use to this our Church, to teach us to look to our selves betimes,
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and try our owne wayes, and turne to the Lord, for wee cannot tell how farre of his iudgments are:
and try our own ways, and turn to the Lord, for we cannot tell how Far of his Judgments Are:
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in reason they must needs be near, they haue beene so long deferred, and yet beene so iustly deserued of vs. Certainly God hath long beene in conceiuing iudgements and plagues for the sinnes of England, and often hath Gods hand beene vpō vs by warre ▪ famine, pestilence, inundations:
in reason they must needs be near, they have been so long deferred, and yet been so justly deserved of us Certainly God hath long been in conceiving Judgments and plagues for the Sins of England, and often hath God's hand been upon us by war ▪ famine, pestilence, inundations:
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and yet it hath been puld backe againe:
and yet it hath been pulled back again:
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and his sword hath beene put vp into his sheath, and God hath stayed his birth euen in the very trauell,
and his sword hath been put up into his sheath, and God hath stayed his birth even in the very travel,
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and we haue escaped, euen as a man, whose necke hath beene vpon the blocke, and the Axe holden vp to strike:
and we have escaped, even as a man, whose neck hath been upon the block, and the Axe held up to strike:
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so then, yet the day is not come, yet we haue time: happie wee that euer wee saw this day, if now wee haue grace to repent,
so then, yet the day is not come, yet we have time: happy we that ever we saw this day, if now we have grace to Repent,
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and search our hearts, for then wee shall stay this Iudgement decreed, that it shall neuer come forrth against vs:
and search our hearts, for then we shall stay this Judgement decreed, that it shall never come forrth against us:
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but if we deferre to repent, & put off from day to day, and lye rotting still in our sinnes:
but if we defer to Repent, & put off from day to day, and lie rotting still in our Sins:
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then know and be assured that as the Decree is established, so it must needes come foorth:
then know and be assured that as the decree is established, so it must needs come forth:
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and then, when iudgement is come forth, & the stroke stricken, Repentance is too late:
and then, when judgement is come forth, & the stroke stricken, Repentance is too late:
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therefore what he said to the Iewes, I say vnto vs, Search thy selfe, O England, (a Nation not worthy to be beloued) before the Decree come forth, which is already past against thee.
Therefore what he said to the Iewes, I say unto us, Search thy self, Oh England, (a nation not worthy to be Beloved) before the decree come forth, which is already passed against thee.
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Thus much for the fourth point. 5 Now followeth the last point: the reason of all.
Thus much for the fourth point. 5 Now follows the last point: the reason of all.
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Why should we search our selues? The reason is included in the fourth point: For there is a Decree come forth against thee. Why should we search our selves? The reason is included in the fourth point: For there is a decree come forth against thee.
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And though the execution be deferred, and though God be vnwilling to take it out,
And though the execution be deferred, and though God be unwilling to take it out,
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yet without Repentance, it is most certaine, it shall come foorth and bee executed at the last.
yet without Repentance, it is most certain, it shall come forth and be executed At the last.
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In one word, this is the reason. Repent, or else certainely God will take vengeance:
In one word, this is the reason. repent, or Else Certainly God will take vengeance:
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But (will mans heart say) is this true? Or rather these bee but words to feare men,
But (will men heart say) is this true? Or rather these bee but words to Fear men,
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and to keepe them in awe.
and to keep them in awe.
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I aunswere, for the proofe and experience hereof, neuer goe further, then this place, and present example wee haue in hand:
I answer, for the proof and experience hereof, never go further, then this place, and present Exampl we have in hand:
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the Prophet bids them Search, Search, and repent, else, as certainly, as there was a iudgemēt conceiued,
the Prophet bids them Search, Search, and Repent, Else, as Certainly, as there was a judgement conceived,
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so certainly it should be executed vpon thē: they would not heare, nor Search, nor repent: but what followed;
so Certainly it should be executed upon them: they would not hear, nor Search, nor Repent: but what followed;
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let all mē iudge whether God is not true, of his word to them or no:
let all men judge whither God is not true, of his word to them or not:
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yea, alas, who seeth not that God hath trauelled indeede, and hath brought foorth a fearefull iudgement on them,
yea, alas, who sees not that God hath traveled indeed, and hath brought forth a fearful judgement on them,
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and hath made them for these thousand yeares and a halfe, the gazing stocke, the by word,
and hath made them for these thousand Years and a half, the gazing stock, the by word,
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and the amazement of all the world. Thus was it threatned to the Iewes, and thus it is performed:
and the amazement of all the world. Thus was it threatened to the Iewes, and thus it is performed:
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and certainly thus hath it beene threatned, & thus shall it be performed to thee, O England, except thou preuent the iudgements that are comming:
and Certainly thus hath it been threatened, & thus shall it be performed to thee, Oh England, except thou prevent the Judgments that Are coming:
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O happy England, that I may say to thee, it is yet but comming. For as for the miserable Iewes: vpon them (alas) it is come already:
Oh happy England, that I may say to thee, it is yet but coming. For as for the miserable Iewes: upon them (alas) it is come already:
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to those poore soules it can bee said no more, Repent before the Decree come forth: for it is now past:
to those poor Souls it can be said no more, repent before the decree come forth: for it is now past:
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but thou art happie, for thy day is not yet come: yet I may say to thee:
but thou art happy, for thy day is not yet come: yet I may say to thee:
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Repent before the Decree come forth: and O happie England, that thou mayest heare this worde: repent before the decree come forth: and O happy England, that thou Mayest hear this word:
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(Before) sounding in thine eares.(Before) sounding in thine ears.
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Therefore my beloued brethren, who are heare assembled out (almost) of euery corner of this kingdom, heare my words:
Therefore my Beloved brothers, who Are hear assembled out (almost) of every corner of this Kingdom, hear my words:
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and carry them home with you into al countries. God is the same God still, as iust, and as iealous, as euer hee was:
and carry them home with you into all countries. God is the same God still, as just, and as jealous, as ever he was:
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our sinnes are as ill, nay, much viler then the Iewes were:
our Sins Are as ill, nay, much Viler then the Iewes were:
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how can it be then, but that must fall to vs that fell to them? therefore the zeale of Gods glorie,
how can it be then, but that must fallen to us that fell to them? Therefore the zeal of God's glory,
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and my desire of your saluations, make mee, that I dare not flatter: but tell you the truth:
and my desire of your salvations, make me, that I Dare not flatter: but tell you the truth:
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that is, that out of all question, if we search not our selues & repent, there is a generall iudgement in preparing for vs:
that is, that out of all question, if we search not our selves & Repent, there is a general judgement in preparing for us:
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certainely the Decree is out, and what can stop the execution of it, but Repentance: God hath long spared,
Certainly the decree is out, and what can stop the execution of it, but Repentance: God hath long spared,
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and hee hath been long in trauelling, therefore (though nothing can be said in way of prophesie) I am in my conscience perswaded to feare,
and he hath been long in travelling, Therefore (though nothing can be said in Way of prophesy) I am in my conscience persuaded to Fear,
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and that out of infallible grounds of the word of God, that a plague, and a iudgement,
and that out of infallible grounds of the word of God, that a plague, and a judgement,
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and that most fearefull, hangs ouer England: & that it is alreadie pronounced vpon this Nation,
and that most fearful, hangs over England: & that it is already pronounced upon this nation,
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and shall be as certainely executed, without a visible reformation:
and shall be as Certainly executed, without a visible Reformation:
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and because I may seeme to speak somewhat at large, giue mee leaue to giue you the reasons inducing mee hereunto.
and Because I may seem to speak somewhat At large, give me leave to give you the Reasons inducing me hereunto.
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1 First, the Gospel hath beene preached these fiue and thirtie yeares, and is daily more and more,
1 First, the Gospel hath been preached these fiue and thirtie Years, and is daily more and more,
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so that, the light thereof neuer shone more gloriously, since the Primitiue Church:
so that, the Light thereof never shone more gloriously, since the Primitive Church:
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yet for al this, there is a general ignorance, generall of all people, generall of all points,
yet for all this, there is a general ignorance, general of all people, general of all points,
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yea, as though there were no preaching at all:
yea, as though there were no preaching At all:
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yea, when Poperie was newly banished, there was more knowledge in many, then is now in the body of our Nation:
yea, when Popery was newly banished, there was more knowledge in many, then is now in the body of our nation:
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and the more it is preached, the more ignorant are many, the more blinde, and the more hardened (euen as a Stithi• (the more it is beaten vpon, the harder it is) so they, the more they heare the Gospell, the lesse esteeme they it,
and the more it is preached, the more ignorant Are many, the more blind, and the more hardened (even as a Stithi• (the more it is beaten upon, the harder it is) so they, the more they hear the Gospel, the less esteem they it,
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and the more they contemne it; and the more God calles, the deafer they are: & the more they are commanded, the more they disobey.
and the more they contemn it; and the more God calls, the deafer they Are: & the more they Are commanded, the more they disobey.
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We Preachers may cry, till our Lunges flie out, or bee spent within vs, and men are mooued no more then stones, O alas, what is this, or what can this bee:
We Preachers may cry, till our Lunges fly out, or be spent within us, and men Are moved no more then stones, Oh alas, what is this, or what can this be:
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but a fearefull signe of distruction? Will any man endure alwayes to bee mocked,
but a fearful Signen of destruction? Will any man endure always to be mocked,
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then how long hath God beene mocked? Will any man endure to stand knocking continually? If then God hath stood knocking at our hearts fiue & thirtie yeares:
then how long hath God been mocked? Will any man endure to stand knocking continually? If then God hath stood knocking At our hearts fiue & thirtie Years:
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is it not now time to bee gone, vnlesse we open presently?
is it not now time to be gone, unless we open presently?
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But, if we wil know what this argueth, to contemne the Gospel, and not to repent,
But, if we will know what this argue, to contemn the Gospel, and not to Repent,
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when the word is so abundantly preached: read the Storie of Ely his wicked sonnes.
when the word is so abundantly preached: read the Story of Ely his wicked Sons.
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Hee spake vnto them, and gaue them godly counsaile, but they hearkened not vnto the voyce of their Father: But will some say, that is no great matter, not to heare their Father is a common thing: but marke what followeth.
He spoke unto them, and gave them godly counsel, but they harkened not unto the voice of their Father: But will Some say, that is no great matter, not to hear their Father is a Common thing: but mark what follows.
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They would not beare their Father, because the Lord would destroy them: a fearefull thing. Euen so it is with a nation, or a people:They would not bear their Father, Because the Lord would destroy them: a fearful thing. Eve so it is with a Nation, or a people:
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are they taught, and are they worse and worse? take heede: If Elyes sonnes obey not, it is, because God will destroy them.
Are they taught, and Are they Worse and Worse? take heed: If Ely's Sons obey not, it is, Because God will destroy them.
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If therefore Ely, and many Elyes haue spoken to England, and England heares not, England obeyeth not, England repents not:
If Therefore Ely, and many Ely's have spoken to England, and England hears not, England Obeyeth not, England repents not:
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take heed the Lord in heauē say not, England will not heare the voyce of the Prophets, because I will destroy it.
take heed the Lord in heaven say not, England will not hear the voice of the prophets, Because I will destroy it.
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Let no man say, wee take vpon vs to prophesie: wee onely giue warning, and shewethe daunger, by example of the like.
Let no man say, we take upon us to prophesy: we only give warning, and Showeth danger, by Exampl of the like.
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My second reason is this. One iudgement executed:
My second reason is this. One judgement executed:
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and not working Repentance, is alwayes a fore-runner of another, that Rule is certaine, and an euident truth, and needs no prouing. Now;
and not working Repentance, is always a forerunner of Another, that Rule is certain, and an evident truth, and needs no proving. Now;
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we haue beene visited with Famines, Earthquakes, pestilences, inundations, Thunder & lightning in winter, and most strange & vnseasonable weather:
we have been visited with Famines, Earthquakes, pestilences, inundations, Thunder & lightning in winter, and most strange & unseasonable weather:
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but alas, all these haue taken no effect:
but alas, all these have taken no Effect:
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where is the humiliation, repentance and reformation which they haue wrought? therefore it must needs bee, there remaines behinde a greater iudgement.
where is the humiliation, Repentance and Reformation which they have wrought? Therefore it must needs be, there remains behind a greater judgement.
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Men may be so madde to thinke these to be ordinary things, and to come by course of Nature, and ordinarie causes:
Men may be so mad to think these to be ordinary things, and to come by course of Nature, and ordinary Causes:
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but certainly, they are the shaking of the Rod, and fore-runners of a greater iudgement, vnlesse Repentance cut of their course.
but Certainly, they Are the shaking of the Rod, and forerunners of a greater judgement, unless Repentance Cut of their course.
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For looke as one cloud followeth another, till the Sunne consume them:
For look as one cloud follows Another, till the Sun consume them:
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so one iudgement hastens after another, and repentance onely is the Sunne, which must dispel them.
so one judgement hastens After Another, and Repentance only is the Sun, which must dispel them.
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3 Thirdly, it stands with the iustice of God, according as he hath reuealed it in the Scripture, especially in Deut. 28. out of the whole Chapter, it must needs be gathered as a Rule.
3 Thirdly, it Stands with the Justice of God, according as he hath revealed it in the Scripture, especially in Deuteronomy 28. out of the Whole Chapter, it must needs be gathered as a Rule.
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I wil curse that people which breake my lawes: I will curse that people which break my laws:
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now we may not deny but this land of ours, is for abundance of sinne, a people of Sodome. All kinde of sinnes, in all estates of men, rage and raigne euery day more and more:
now we may not deny but this land of ours, is for abundance of sin, a people of Sodom. All kind of Sins, in all estates of men, rage and Reign every day more and more:
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therefore I conclude, that vnlesse wee repent, and so dissolue this cloude of iudgement, that hangs ouer our heads:
Therefore I conclude, that unless we Repent, and so dissolve this cloud of judgement, that hangs over our Heads:
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it cannot be, but a most fearefull tempest is to come at the last, and when it is come, it will be too late to wish we had done it.
it cannot be, but a most fearful tempest is to come At the last, and when it is come, it will be too late to wish we had done it.
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Therefore in the bowels of Christ Iesus, Let this be to intreate and exhort you all, to search and looke into your selues, that so Repenting and changing your wayes, you may get the sword againe into his sheath, which is already drawn out,
Therefore in the bowels of christ Iesus, Let this be to entreat and exhort you all, to search and look into your selves, that so Repenting and changing your ways, you may get the sword again into his sheath, which is already drawn out,
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but yet hath not stricken home, & may quench the wrath which is already kindled,
but yet hath not stricken home, & may quench the wrath which is already kindled,
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but yet burns not out as it wil do, if by repentance we quench it not:
but yet burns not out as it will do, if by Repentance we quench it not:
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& do this euery one as you tender the saluatiō of your owne soules, & the continuance of the Gospel to this glorions Nation,
& do this every one as you tender the salvation of your own Souls, & the Continuance of the Gospel to this glorious nation,
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and the peace and prosperous state of this Church & common wealth. For let men make what causes they will, it is certainely sinfulnesse that ouerturnes kingdomes,
and the peace and prosperous state of this Church & Common wealth. For let men make what Causes they will, it is Certainly sinfulness that overturns kingdoms,
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and changeth states, as all these kingdomes and states haue felt, who haue continued finally to contemne the Gospel. It followeth:
and changes states, as all these kingdoms and states have felt, who have continued finally to contemn the Gospel. It follows:
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And you be as Chaff, that passeth on a day. And you be as Chaff, that passes on a day.
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The Prophet proceedeth, & describeth more plainely, the manner and state of that plague, which God will send vpon thē:
The Prophet Proceedeth, & Describeth more plainly, the manner and state of that plague, which God will send upon them:
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the meaning was partly opened before, to bee in effect thus much;
the meaning was partly opened before, to be in Effect thus much;
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Search your selues, least God take his fanne and try you, because you would not try your selues,
Search your selves, lest God take his fan and try you, Because you would not try your selves,
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and finding •ou vppon the tryall, not sound wheat, but light chaff: blow you to hel with the winde of his wrath:
and finding •ou upon the trial, not found wheat, but Light chaff: blow you to hell with the wind of his wrath:
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the Metaphor which the Prophet vseth is this, he compares the Lord to a husband man, great and rich, the whole world is his corne-field:
the Metaphor which the Prophet uses is this, he compares the Lord to a husband man, great and rich, the Whole world is his cornfield:
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seueral nations, (as this of ours for one,) are his heapes of Corne:
several Nations, (as this of ours for one,) Are his heaps of Corn:
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but these heapes of corne be ful of chaf, that is, these particular Churches, are ful of hypocrites:
but these heaps of corn be full of chaf, that is, these particular Churches, Are full of Hypocrites:
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now a wise husbandman letteth corne and chaffe lye together no longer, then til the winde doth blow,
now a wise husbandman lets corn and chaff lie together no longer, then till the wind does blow,
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and then he appoints his fanning time to seuer his corne from his chaffe, and to blow away his chaffe, & lay vp his corne:
and then he appoints his fanning time to sever his corn from his chaff, and to blow away his chaff, & lay up his corn:
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so God, the great & wise husbandman, will not let the Chaffe lye for euer amongst the Wheat, hee hath therefore appointed his fanning times,
so God, the great & wise husbandman, will not let the Chaff lie for ever among the Wheat, he hath Therefore appointed his fanning times,
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when to blow the Chaffe into hell, and to gather his wheat into heauenly garners. Now Gods winnowing times are two:
when to blow the Chaff into hell, and to gather his wheat into heavenly garners. Now God's winnowing times Are two:
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the one is at the last day, after this life, and that is Gods great winnowing day of all his Corne (that of al• men) when the bad shall bee seuered from the good for euer, neuer to be mingled againe with thē,
the one is At the last day, After this life, and that is God's great winnowing day of all his Corn (that of al• men) when the bad shall be severed from the good for ever, never to be mingled again with them,
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but by the strong and powerfull fanne of his last and finall iudgement to be blowne into Hel:
but by the strong and powerful fan of his last and final judgement to be blown into Hell:
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the winde of whose wrath, at that day, shall bee stronger to blow them all away,
the wind of whose wrath, At that day, shall be Stronger to blow them all away,
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then al the winde in the world to blow away one handfull of light Chaffe. 2 Gods other fanning time, is in this world: and that is also double.
then all the wind in the world to blow away one handful of Light Chaff. 2 God's other fanning time, is in this world: and that is also double.
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The one is, when the word is preached: the preaching of the word is one of Gods fans.
The one is, when the word is preached: the preaching of the word is one of God's fans.
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For when the Gospell is preached to a Nation or Congregation, it fannes them, and tries them,
For when the Gospel is preached to a nation or Congregation, it fans them, and tries them,
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& purgeth them, and so seuers them, that a man may see a manifest difference of the chaffe and the wheate, that is, of the godly man, and the wicked man:
& Purgeth them, and so severs them, that a man may see a manifest difference of the chaff and the wheat, that is, of the godly man, and the wicked man:
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this preaching of the Gospell, doth Iohn the Baptist, expresly call a Fanne: where the holy Ghost pursueth this whole Metaphor, most plainely speaking of Christ, hee saith;
this preaching of the Gospel, does John the Baptist, expressly call a Fan: where the holy Ghost pursueth this Whole Metaphor, most plainly speaking of christ, he Says;
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Whose Fanne is in his hand, and hee will •roughly purge his floore, and gather his w•eat into his garner, Whose Fan is in his hand, and he will •roughly purge his floor, and gather his w•eat into his garner,
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but the chaffe he will burne with fire vnquenchable. but the chaff he will burn with fire unquenchable.
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The winde of this fanne of the word preached is so strong, as that it seuers the Chaffe from the Wheate, that is, good professors from hypocrites in the visible Church,
The wind of this fan of the word preached is so strong, as that it severs the Chaff from the Wheat, that is, good professors from Hypocrites in the visible Church,
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and blowes so strongly vpon the wicked, that it brings them to the beginning of Hell euen in this world,
and blows so strongly upon the wicked, that it brings them to the beginning of Hell even in this world,
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for it so worketh vpon the conscience, as if it cannot conuert them, it strikes them with feare, terrour & torment, either in life or at death, which torment of conscience is the very flashes of hell-fire.
for it so works upon the conscience, as if it cannot convert them, it strikes them with Fear, terror & torment, either in life or At death, which torment of conscience is the very flashes of hell-fire.
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But, when this first Fanne of the word, will not serue to bring men to repentance, (for the word preached, doth not confound a man actually,
But, when this First Fan of the word, will not serve to bring men to Repentance, (for the word preached, does not confound a man actually,
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but only pronounce the sentence, and thereby strike the conscience) then God hath another fanne,
but only pronounce the sentence, and thereby strike the conscience) then God hath Another fan,
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and that is the fanne of his iudgements: and that fanning or winnowing time is, when he executes his vengeance and his iudgements on a Nation:
and that is the fan of his Judgments: and that fanning or winnowing time is, when he executes his vengeance and his Judgments on a nation:
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this is his latter fanne, 〈 ◊ 〉 the first will not preuaile, this •• his powerfull and strong fanne driuen about with the winde of his wrath, this fanne went ouer the olde world,
this is his latter fan, 〈 ◊ 〉 the First will not prevail, this •• his powerful and strong fan driven about with the wind of his wrath, this fan went over the old world,
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and swept them all away, and went ouer the nation of the Iewes, and we see they are no more.
and swept them all away, and went over the Nation of the Iewes, and we see they Are no more.
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1 These three fannes of God make a three-fold separation of the Chaffe from the Wheate, that is, of the wicked from the elect:
1 These three fans of God make a threefold separation of the Chaff from the Wheat, that is, of the wicked from the elect:
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with the fanne of his word which is powerfull, he seuers them in affection, and disposition,
with the fan of his word which is powerful, he severs them in affection, and disposition,
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and makes a distinction of them, so, as generally the Wheate is knowne to be Wheate,
and makes a distinction of them, so, as generally the Wheat is known to be Wheat,
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and Chaffe discerned to be Chaffe, by the preaching of the word:
and Chaff discerned to be Chaff, by the preaching of the word:
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but though the tare be knowne to bee tare, yet both grow together, so that the word onely seuers them in affection,
but though the tear be known to be tear, yet both grow together, so that the word only severs them in affection,
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and sets seueral notes of distinction vpon them both.
and sets several notes of distinction upon them both.
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2 But then the second fanne of his Iudgements is more violent, for thereby, he seuereth them a sunder in soule, gathering the godly men,
2 But then the second fan of his Judgments is more violent, for thereby, he severeth them a sunder in soul, gathering the godly men,
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as his wheat into the heauens, & blowing the soules of the wicked into hell: but yet the bodyes of them both lye together, as partakers of the same iudgement,
as his wheat into the heavens, & blowing the Souls of the wicked into hell: but yet the bodies of them both lie together, as partakers of the same judgement,
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so subiect to the same corruption, and are all lodged in the same graue of the earth,
so Subject to the same corruption, and Are all lodged in the same graven of the earth,
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and death hath like dominion ouer them all.
and death hath like dominion over them all.
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3. But afterwards at the last day, at Gods great haruest, & great winnowing time, he then with the winde of his power, seuereth them a sunder in soule and body.
3. But afterwards At the last day, At God's great harvest, & great winnowing time, he then with the wind of his power, severeth them a sunder in soul and body.
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Wheate from the Chaffe, sheepe from the Goates, & separateth them, neuer to be mingled againe for euer & euer:
Wheat from the Chaff, sheep from the Goats, & separateth them, never to be mingled again for ever & ever:
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and then with the winde of his wrath, he blowes the chaffe into fire vnquenchable,
and then with the wind of his wrath, he blows the chaff into fire unquenchable,
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and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen.
and with his loving favour gathereth his wheat into the everlasting and glorious garners of heaven.
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So then the first seuereth them in affection. The second in soule for a time. The third, actually in soule and body for euer and euer.
So then the First severeth them in affection. The second in soul for a time. The third, actually in soul and body for ever and ever.
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Now of these three winnowing times, the holy Ghost speaketh here properly of the second: namely the fan of Gods iudgements: so that, the meaning of the Metaphor is this:
Now of these three winnowing times, the holy Ghost speaks Here properly of the second: namely the fan of God's Judgments: so that, the meaning of the Metaphor is this:
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search your selues and repent betimes, least God come vpon you with some fearefull iudgements: because you haue so long contemned the fan of the word, and finding you too light to abide the try all, doe take you away in the iudgement, and cast you into hell:
search your selves and Repent betimes, lest God come upon you with Some fearful Judgments: Because you have so long contemned the fan of the word, and finding you too Light to abide the try all, do take you away in the judgement, and cast you into hell:
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for as sure as the fan of the word hath made difference of you, which are chaffe,
for as sure as the fan of the word hath made difference of you, which Are chaff,
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and which are wheate, so sure shall the fanne of his iudgements blow away the chaffe to hell and damnation. Thus much for the meaning.
and which Are wheat, so sure shall the fan of his Judgments blow away the chaff to hell and damnation. Thus much for the meaning.
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Now for the vse, for vs in England, the case stands thus: Our church doubtlesse is Gods corne field, & we are the corne heape of God:
Now for the use, for us in England, the case Stands thus: Our Church doubtless is God's corn field, & we Are the corn heap of God:
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and those Brownisles and Sectaries are blinde and besotted, who cannot see that the church of England is a godly heape of Gods corne:
and those Brownisles and Sectaries Are blind and besotted, who cannot see that the Church of England is a godly heap of God's corn:
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but withall, we must cōfesse, we are ful of chaffe:
but withal, we must confess, we Are full of chaff:
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that is, of prophane, & wicked Hypocrits, whose hearts and mindes abound in sinnes and rebellions:
that is, of profane, & wicked Hypocrites, whose hearts and minds abound in Sins and rebellions:
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and many of our best professors are also too full of chaffe (that is) of corruptions,
and many of our best professors Are also too full of chaff (that is) of corruptions,
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and doe giue themselues too much libertie in many sinnes:
and do give themselves too much liberty in many Sins:
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but alas, the pure wheate, how thinne is it scattered? howe hard to finde a man (at least a family) which dedicate themselues to the Lord in holy and sincere obedience,
but alas, the pure wheat, how thin is it scattered? how hard to find a man (At least a family) which dedicate themselves to the Lord in holy and sincere Obedience,
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and labour to make conscience of all sinnes:
and labour to make conscience of all Sins:
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now therefore, seeing wee are Gods corne field, and we haue some pure wheat amongst much chaffe,
now Therefore, seeing we Are God's corn field, and we have Some pure wheat among much chaff,
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therefore God will winnow vs, to find out the corne, if hee haue but one corne of wheat in a handfull of chaffe,
Therefore God will winnow us, to find out the corn, if he have but one corn of wheat in a handful of chaff,
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but one good man of many, he will stirre all the heape for those fewe cornes, hee will not care to blow all the chaffe to hell, to finde out those fewe cornes of wheat, to lay them vp in heauen:
but one good man of many, he will stir all the heap for those few corns, he will not care to blow all the chaff to hell, to find out those few corns of wheat, to lay them up in heaven:
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so that out of all question, England being so ful of chaffe, must look to be winnowed.
so that out of all question, England being so full of chaff, must look to be winnowed.
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Nowe for the first Fanne of his word, it hath beene vsed in this land these fiue and thirtie yeares,
Now for the First Fan of his word, it hath been used in this land these fiue and thirtie Years,
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and that as powerfully, and as plentifully as any where in the worlde, and yet (alas) many are more Godlesse, more ignorant, more prophane then euer they were,
and that as powerfully, and as plentifully as any where in the world, and yet (alas) many Are more Godless, more ignorant, more profane then ever they were,
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yea wickednesse groweth, and the Chaffe increaseth aboue the Wheate: bee sure therefore, that God will bring his second Fanne vpon vs;
yea wickedness grows, and the Chaff increases above the Wheat: be sure Therefore, that God will bring his second Fan upon us;
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because wee will not suffer the first and the milde and gentle fanne of his word to try and search vs:
Because we will not suffer the First and the mild and gentle fan of his word to try and search us:
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therefore hee will bring the fearefull fanne of his iudgements, and with it, hee will blowe soule & body into hell, with those our sinnes & corruptions, which we would not suffer the Fanne of Gods worde to blowe from vs. The first hath so long blowen in vaine, that the second must needs come vpon vs,
Therefore he will bring the fearful fan of his Judgments, and with it, he will blow soul & body into hell, with those our Sins & corruptions, which we would not suffer the Fan of God's word to blow from us The First hath so long blown in vain, that the second must needs come upon us,
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& it hath already begun to blow: three or four blasts haue blown ouer vs;
& it hath already begun to blow: three or four blasts have blown over us;
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famin, pestilence, earthquakes, fire, water, winde, these haue so blowne some of vs, that they haue taken away a great number of vs. For vs that remaine, this onely remaines, that wee strengthen our selues by grace, to be able to stand against the next blast,
famine, pestilence, earthquakes, fire, water, wind, these have so blown Some of us, that they have taken away a great number of us For us that remain, this only remains, that we strengthen our selves by grace, to be able to stand against the next blast,
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for come it wil, & when it comes, no wealth nor worldly thing can inable vs to endure it, onely faith & repentance,
for come it will, & when it comes, no wealth nor worldly thing can inable us to endure it, only faith & Repentance,
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& the grace of God will stand at that day. Now therefore, in that so feareful a fanning abideth vs:
& the grace of God will stand At that day. Now Therefore, in that so fearful a fanning Abideth us:
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seeing it is so neer (as appeareth by the blasts already past ouer vs, which are nothing but the forerunners of a greater tēpest:) what shuld be our care (except wee care not to be blown body & soule into hel) but to labour to efchew this feareful fan of Gods wrath:
seeing it is so near (as appears by the blasts already passed over us, which Are nothing but the forerunners of a greater tempest:) what should be our care (except we care not to be blown body & soul into hell) but to labour to efchew this fearful fan of God's wrath:
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or at least, if it come vpō vs, that it may not blow vs to hell, but hasten vs to heauen.
or At least, if it come upon us, that it may not blow us to hell, but hasten us to heaven.
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It thy heart be touched to aske, how this may be:
It thy heart be touched to ask, how this may be:
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I answere thee, onely to follow the Prophets aduice in this place, by Searching and trying our selues.
I answer thee, only to follow the prophets Advice in this place, by Searching and trying our selves.
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The way to escape Gods triall, is to try thy selfe: and to escape Gods iudgement, to be a iudge to thine owne soule:
The Way to escape God's trial, is to try thy self: and to escape God's judgement, to be a judge to thine own soul:
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and so the way to escape the fearfull fanne of God, is to fanne thine own heart by the law of God.
and so the Way to escape the fearful fan of God, is to fan thine own heart by the law of God.
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For whomsoeuer the first fanne (that is the word of God) doth worke vpon:
For whomsoever the First fan (that is the word of God) does work upon:
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these men are neuer blowen away with the fanne of Gods iudgements.
these men Are never blown away with the fan of God's Judgments.
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O then, entertaine the word of God into thy heart, submit thy soule vnto it, let it pearce,
O then, entertain the word of God into thy heart, submit thy soul unto it, let it pierce,
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& try, and ransacke thy heart, and lay before thee thy wretched estate by thy sinnes,
& try, and ransack thy heart, and lay before thee thy wretched estate by thy Sins,
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and when thou seest thynakednesse and misery, confesse it, bewayle it, be humbled for it, cry & call for mercy and forgiuenesse;
and when thou See thynakednesse and misery, confess it, bewail it, be humbled for it, cry & call for mercy and forgiveness;
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pray against thy speciall sinnes, striue to purge them out as the poyson of thy soule, craue grace from God against al thy sinnes:
pray against thy special Sins, strive to purge them out as the poison of thy soul, crave grace from God against all thy Sins:
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and if thou seest any sins more welcome to thy nature, more deere vnto thee, and which more prevaile against thee, then others doe:
and if thou See any Sins more welcome to thy nature, more deer unto thee, and which more prevail against thee, then Others doe:
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pray against these sinnes, and striue against them aboue all:
pray against these Sins, and strive against them above all:
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and endeuour, that by the fanne of Gods word, they may bee blowen away from thee.
and endeavour, that by the fan of God's word, they may be blown away from thee.
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When thou hast done this, then marke, what will come of it: when thou hast fanned thy selfe, God will not fanne thee:
When thou hast done this, then mark, what will come of it: when thou hast fanned thy self, God will not fan thee:
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but when the fanne of his iudgemēt comes;
but when the fan of his judgement comes;
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and bloweth so strongly vpon the wicked, then the Lord finding thee already fanned, and clensed by his word, will spare thee,
and blows so strongly upon the wicked, then the Lord finding thee already fanned, and cleansed by his word, will spare thee,
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and his iudgement shall either blow ouer thee, and passe by thee vntouched (as ouer Lot, in the destruction of Sodom) or else shall fanne out all thy corruptions,
and his judgement shall either blow over thee, and pass by thee untouched (as over Lot, in the destruction of Sodom) or Else shall fan out all thy corruptions,
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and blow thee vp to heauen, to be laid vp as pure wheat in the heauenly garners,
and blow thee up to heaven, to be laid up as pure wheat in the heavenly garners,
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and mansions of glory, which Christ ascended to prepare for thee.
and mansions of glory, which christ ascended to prepare for thee.
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Now then amongst those many businesses, with which this world doth comber euery one of vs (all which shall perish with the worlde it selfe) let vs good brethren, spare some time for this great businesse.
Now then among those many businesses, with which this world does cumber every one of us (all which shall perish with the world it self) let us good brothers, spare Some time for this great business.
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Martha may be combred about many things, but this is that one thing, which is necessarie: therefore whatsoeuer is done, let not this bee vndone.Martha may be cumbered about many things, but this is that one thing, which is necessary: Therefore whatsoever is done, let not this be undone.
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Once a day put thy selfe and thy life vnder the fanne of Gods lawe, try thy selfe what thou art and thy life, how thou liuest.
Once a day put thy self and thy life under the fan of God's law, try thy self what thou art and thy life, how thou Livest.
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Once a day keepe a Court in thy conscience, call thy thoughts, thy wordes, and thy deedes to their tryall:
Once a day keep a Court in thy conscience, call thy thoughts, thy words, and thy Deeds to their trial:
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let the ten Commaundements passe vpon them, and thy sins and corruptiōs which thou findest to be chaffe, blow them away by repētance,
let the ten commandments pass upon them, and thy Sins and corruptions which thou Findest to be chaff, blow them away by Repentance,
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so shalt thou remaine pure and cleane wheate, fit for the house and Church of God in this world,
so shalt thou remain pure and clean wheat, fit for the house and Church of God in this world,
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& for his kingdome in heauen.
& for his Kingdom in heaven.
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But, if we will not doe this, then alas, what wil follow? my heart grieueth to vtter it:
But, if we will not do this, then alas, what will follow? my heart grieves to utter it:
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but I must vnlesse I should be a false prophet: And therefore I wil.
but I must unless I should be a false Prophet: And Therefore I will.
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Our long peace, plentie, and ease, haue bred great sinnes, so great that they reach to heauen,
Our long peace, plenty, and ease, have bred great Sins, so great that they reach to heaven,
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and prouoke Gods Maiestie to his face, and so strong, that they will violently drawe downe iudgments from God vpon vs:
and provoke God's Majesty to his face, and so strong, that they will violently draw down Judgments from God upon us:
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which when they come, they will bee so powerfull, and so violent, that they will blow vs away like chaffe,
which when they come, they will be so powerful, and so violent, that they will blow us away like chaff,
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and bring this kingdome to some miserable ruine. O therefore how happy are wee, if we can entertaine this Doctrine, and practise it:
and bring this Kingdom to Some miserable ruin. O Therefore how happy Are we, if we can entertain this Doctrine, and practise it:
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for in so doing, we shall preuent Gods iudgements, wee shall continue the Gospell to this land,
for in so doing, we shall prevent God's Judgments, we shall continue the Gospel to this land,
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and preserue this glorious Nation from being destroyed or dispeopled, by some fearefull iudgement.
and preserve this glorious nation from being destroyed or dispeopled, by Some fearful judgement.
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Beloued, you come hither to this place, purposely to buy and sell and thereby, to better your estates in this world:
beloved, you come hither to this place, purposely to buy and fell and thereby, to better your estates in this world:
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how happy then are you, if besides the good markets, you make for your bodies and estates, you learne also how to make your selues abide the triall of Gods iudgements,
how happy then Are you, if beside the good Markets, you make for your bodies and estates, you Learn also how to make your selves abide the trial of God's Judgments,
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and how to be made pure corne, fit to replenish the garners of heauen, & how to continue Gods fauour and the Gospell to this Nation.
and how to be made pure corn, fit to replenish the garners of heaven, & how to continue God's favour and the Gospel to this nation.
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If thou goe away with this lesson, thou hast a Iewel more worth, then if thou shouldest goe home possessed or all the huge riches of this Faire:
If thou go away with this Lesson, thou hast a Jewel more worth, then if thou Shouldst go home possessed or all the huge riches of this Fair:
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you call this and such like times, Faire times: but if thou learne this lesson right,
you call this and such like times, Fair times: but if thou Learn this Lesson right,
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then thou maist say, that this was the fairest day in deede, that euer shon vpon thee, since thou wast borne.
then thou Mayest say, that this was the Fairest day in deed, that ever shon upon thee, since thou wast born.
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This pretious Iewell which I haue spoken of all this while, I heare offer vnto thee.
This precious Jewel which I have spoken of all this while, I hear offer unto thee.
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Euery one brings hither some-thing to bee solde, this is the merchandize that I bring and set to sale vnto you:
Every one brings hither something to be sold, this is the merchandise that I bring and Set to sale unto you:
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what euer commoditie any of you bring, it is from some quarter of this land, but all is from the earth:
what ever commodity any of you bring, it is from Some quarter of this land, but all is from the earth:
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but this that I bring, it is from heauen: and all the earth cannot yeelde it:
but this that I bring, it is from heaven: and all the earth cannot yield it:
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and as it is from heauen, so it is of a heauenly vertue, and will worke that which all the wealth in this faire is not able to doe:
and as it is from heaven, so it is of a heavenly virtue, and will work that which all the wealth in this fair is not able to do:
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therefore cast not, to buy the basest, and let passe the best of all:
Therefore cast not, to buy the Basest, and let pass the best of all:
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and neuer alledge that it is aboue thy compasse, and being a Iewell, it is too deare and costly for thee:
and never allege that it is above thy compass, and being a Jewel, it is too deer and costly for thee:
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for I offer it freely vnto you, and to euery one of you, I pronounce vnto you, from the Lord, that here this blessed doctrine is offered vnto you all, in his name, freely, and that you may buy it without money.
for I offer it freely unto you, and to every one of you, I pronounce unto you, from the Lord, that Here this blessed Doctrine is offered unto you all, in his name, freely, and that you may buy it without money.
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Happie is that day when thou comming so farre to buy things for thy bodie,
Happy is that day when thou coming so Far to buy things for thy body,
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and paies so deare for them, doest meete with so pretious a Iewell, the vertue whereof, is to saue thy soule, and payest nothing for it.
and pays so deer for them, dost meet with so precious a Jewel, the virtue whereof, is to save thy soul, and payest nothing for it.
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Thou maiest hereafter reioyce and say: I went to buy and sell, and to helpe my body:
Thou Mayest hereafter rejoice and say: I went to buy and fell, and to help my body:
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but I haue also learned to saue my soule. I went thither to helpe to maintaine my owne estate:
but I have also learned to save my soul. I went thither to help to maintain my own estate:
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but I haue learned to helpe to maintaine England in prosperitie:
but I have learned to help to maintain England in Prosperity:
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for assuredly, if wee would all of vs learne this lesson, and practise it, we might assure our selues of the glorious prosperity of England, to cotinue from generatiō to generation:
for assuredly, if we would all of us Learn this Lesson, and practise it, we might assure our selves of the glorious Prosperity of England, to cotinue from generation to generation:
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whereas alas, if we continue & go forward in our sins ▪ & impenitency, it is greatly to bee feared, that neither the Gospell nor this peace, will reach to our posterities.
whereas alas, if we continue & go forward in our Sins ▪ & impenitency, it is greatly to be feared, that neither the Gospel nor this peace, will reach to our Posterities.
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Therefore now to make an end: I once againe:
Therefore now to make an end: I once again:
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& lastly, cōmend this doctrine to you al, & euery one of you (for this marchandise that I bring, is of that nature, that though some take it,
& lastly, commend this Doctrine to you all, & every one of you (for this merchandise that I bring, is of that nature, that though Some take it,
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yet there is also enough for euery one) and I commend it vnto you, euen from the very mouth of God himselfe? thinke of it I charge thee,
yet there is also enough for every one) and I commend it unto you, even from the very Mouth of God himself? think of it I charge thee,
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as euer thou lookest to appeare before the face of Christ Iesus the great iudge, at the last day;
as ever thou Lookest to appear before the face of christ Iesus the great judge, At the last day;
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and if thou wouldest escape the rigour of that iudgement, enter now into iudgement with thy selfe, and search thy selfe:
and if thou Wouldst escape the rigour of that judgement, enter now into judgement with thy self, and search thy self:
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if thou now wilt not receiue this doctrine, then shal it at the last day be a bill of Enditement against thee,
if thou now wilt not receive this Doctrine, then shall it At the last day be a bill of Enditement against thee,
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for if it saue thee not, it shal condemne thee, thinke of it therefore seriously, as a matter that concernes thy soule and bodie:
for if it save thee not, it shall condemn thee, think of it Therefore seriously, as a matter that concerns thy soul and body:
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yea, and thy posteritie, and this whole Realme, all which shall smart for it, if we repent not.
yea, and thy posterity, and this Whole Realm, all which shall smart for it, if we Repent not.
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And if the body of our people, and those, whose harts are wedded to this world, wil not enterteine this doctrine:
And if the body of our people, and those, whose hearts Are wedded to this world, will not entertain this Doctrine:
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then I turne vnto you that feare the Lord, and to you I direct my last warning, Search, O search,
then I turn unto you that Fear the Lord, and to you I Direct my last warning, Search, Oh search,
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and try your hearts and liues, renewe and reuiue your faith and repentance, that if iudgements doe come and blowe vpon this Nation,
and try your hearts and lives, renew and revive your faith and Repentance, that if Judgments do come and blow upon this nation,
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and driue the Gospell from it, and it to hell:
and driven the Gospel from it, and it to hell:
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that yet you may haue a testimony to your consciences, that you did not pull down this generall calamitie,
that yet you may have a testimony to your Consciences, that you did not pull down this general calamity,
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but for your parts laboured to haue preuented it, by your earnest prayers and heartie repentance: that so, the posteritie ensuing;
but for your parts laboured to have prevented it, by your earnest Prayers and hearty Repentance: that so, the posterity ensuing;
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may not curse you, but speake reuerently of you, and praise God for you, and wish that al had done as you did;
may not curse you, but speak reverently of you, and praise God for you, and wish that all had done as you did;
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for then had they enioyed this goodly land, and al Gods blessings with it, as wee their forefathers did before them:
for then had they enjoyed this goodly land, and all God's blessings with it, as we their Forefathers did before them:
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& so shall our names not rot, but flourish amongst the posterities to come, which shall bee partakers of the desolation:
& so shall our names not rot, but flourish among the Posterities to come, which shall be partakers of the desolation:
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And when we haue renewed our repentance, let vs then euery one of vs, deale with the Lord by earnest prayer for this Church and Nation, that the Lord would shew his mercy vppon it,
And when we have renewed our Repentance, let us then every one of us, deal with the Lord by earnest prayer for this Church and nation, that the Lord would show his mercy upon it,
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and continue vnto it, this place & the Gospell:
and continue unto it, this place & the Gospel:
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it is nothing with the Lord to doe it, his powerfull hand is not shortened, he can continue our peace,
it is nothing with the Lord to do it, his powerful hand is not shortened, he can continue our peace,
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when the Papists look for hurli-burlies, he can continue the gospell, when they hope to set vp their Idolatry againe:
when the Papists look for hurlyburlies, he can continue the gospel, when they hope to Set up their Idolatry again:
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let vs therefore apply the Lord with our praiers, and with Moses set our selues in the breach,
let us Therefore apply the Lord with our Prayers, and with Moses Set our selves in the breach,
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and pray for the ignorances of the multitude, and bewaile their sinnes, who bewaile not their owne,
and pray for the ignorances of the multitude, and bewail their Sins, who bewail not their own,
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So did Noah, Daniel, and Iob, in their ages, and prayed for the people in generall calamities:
So did Noah, daniel, and Job, in their ages, and prayed for the people in general calamities:
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Let vs all be Noahs, Daniels, and Iobs, in our generations; if we doe thus:
Let us all be Noahs, Daniel's, and Jobs, in our generations; if we do thus:
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then when Iudgements come, we shall either turne them away from our Nation, or at the least wee shall deliuer our owne soules.
then when Judgments come, we shall either turn them away from our nation, or At the least we shall deliver our own Souls.
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Let vs nowe turne to the Lorde in prayer, and because it cannot be hoped, but that this our generall sinfulnesse must needs end with some heauy Iudgment:
Let us now turn to the Lord in prayer, and Because it cannot be hoped, but that this our general sinfulness must needs end with Some heavy Judgement:
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let vs desire the Lord still to defer our deserued punishments, and still to spare vs,
let us desire the Lord still to defer our deserved punishments, and still to spare us,
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and to giue vs time and leasure to repent:
and to give us time and leisure to Repent:
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that so, we entering into our selues, and searching our hearts, and turning to the Lord:
that so, we entering into our selves, and searching our hearts, and turning to the Lord:
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wee may turne away his imminent iudgemēts, and that when his wrath doth burne out indeed, we may then bee counted worthie in Christ, to escape those things which must needes come vpon the worlde. Amen. WILLIAM PERKINS. Lament. 3. Let vs Search and try our waies, and turne againe to the Lord. Trin. vni Deo gloria. FINIS.
we may turn away his imminent Judgments, and that when his wrath does burn out indeed, we may then be counted worthy in christ, to escape those things which must needs come upon the world. Amen. WILLIAM PERKINS. Lament. 3. Let us Search and try our ways, and turn again to the Lord. Trin. vni God gloria. FINIS.
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