Repentance and prayer or, the two fundamental pillars of the nation. Being the substance of four sermons preached at St. Peters Poor, London. By that famous and reverend divine Ralph Brownrigge, formerly vice-chancelour of Cambridge, and lately Lord Bishop of Exeter.
THis prophesy of Joel. 14. It was directed to the Kingdome of Judah in the reigne of Hezekiah and Manasses, after the great over-throw which God brought upon the other ten Tribes, by the King of Asyria, and in it the Prophet foretells the Captivity of Babylon, threatens a great Judgement and distruction upon the whole Land.
THis prophesy of Joel. 14. It was directed to the Kingdom of Judah in the Reign of Hezekiah and Manasses, After the great overthrow which God brought upon the other ten Tribes, by the King of Assyria, and in it the Prophet foretells the Captivity of Babylon, threatens a great Judgement and destruction upon the Whole Land.
And this Judgement it is described under the representation of an army, and that army of Locusts, either thereby intimating a succession of two sorts of judgements;
And this Judgement it is described under the representation of an army, and that army of Locusts, either thereby intimating a succession of two sorts of Judgments;
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These two, the breakings of the staffe of bread, or sending amongst them the Sword of the enemy which are Gods two puissant armies against a sinfull Nation:
These two, the breakings of the staff of bred, or sending among them the Sword of the enemy which Are God's two puissant armies against a sinful nation:
or otherwise, the Army of Locusts, betoken but one Judgement, either that of Locusts, noysome vermine shall come upon their Land like a mighty Army, he destroyed Egypt with such an Army,
or otherwise, the Army of Locusts, betoken but one Judgement, either that of Locusts, noisome vermin shall come upon their Land like a mighty Army, he destroyed Egypt with such an Army,
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and verse. 25. God himselfe calls them his great Army or else it signifies the Army of the Chaldeans, and they shall come upon the Land like a swarme of Locusts to wast and destroy.
and verse. 25. God himself calls them his great Army or Else it signifies the Army of the Chaldeans, and they shall come upon the Land like a swarm of Locusts to wast and destroy.
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Thus the Egyptians and Assyrians, are compared to Bees and Flies, Isa. 7.18. God shall hisse for them, and they shall come flying, and light upon the Land of Judah, take them either way, the one is a fit resemblance and tipe of the other, the Locust they are Gods Army, they shall come in battle aray and make spoile of the Land;
Thus the egyptians and Assyrians, Are compared to Bees and Flies, Isaiah 7.18. God shall hiss for them, and they shall come flying, and Light upon the Land of Judah, take them either Way, the one is a fit resemblance and tipe of the other, the Locust they Are God's Army, they shall come in battle array and make spoil of the Land;
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when the Assirians assaulted Judah, God offered King Ahaz, this help, no, he •ould not trouble God, he would not •empt the Lord forsooth, he was so modest as not to be beholden to God for a• deliverance;
when the Assyrians assaulted Judah, God offered King Ahaz, this help, no, he •ould not trouble God, he would not •empt the Lord forsooth, he was so modest as not to be beholden to God for a• deliverance;
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Secondly the judgement threate• that was generall, an over-flowing sw•• as Isaiah calls it. Isa. 28.15. Sword goe through the Land: Ezek. 14.17. An end is comming upon the four corners of the Land. Ezek. 7.2.
Secondly the judgement threate• that was general, an overflowing sw•• as Isaiah calls it. Isaiah 28.15. Sword go through the Land: Ezekiel 14.17. an end is coming upon the four corners of the Land. Ezekiel 7.2.
So accordingly he invites to a generall and nationall humiliation, it was to be proclaimed by the sound of the Trumpet, vers. 15. not by a knock at a private mans doore, the trumpet was to call together the whole congregation, Num. 10.2.
So accordingly he invites to a general and national humiliation, it was to be proclaimed by the found of the Trumpet, vers. 15. not by a knock At a private men door, the trumpet was to call together the Whole congregation, Num. 10.2.
And if ye look to the first •erse of this 2 Chap. of Joel, then the judgement comes with a trumpet, it sounds an allarme, it threatens all the inhabitans of the Land;
And if you look to the First •erse of this 2 Chap. of Joel, then the judgement comes with a trumpet, it sounds an alarm, it threatens all the inhabitants of the Land;
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it must be Zephanies humi•iation, Zeph. 2.1, 2. Gather your selves together, O Nation not to be desired, it must be like the fast of expiation, which was the yearely fast in Israel, all must numble themselves, it is a day of atonement, Levit. 23.28, 29. For to make an atonement for you before the Lord your God whatsoever soule it shall be that shall not be afflicted, in the same day he shall be cut off from among his people;
it must be Zephanies humi•iation, Zephaniah 2.1, 2. Gather your selves together, Oh nation not to be desired, it must be like the fast of expiation, which was the yearly fast in Israel, all must numble themselves, it is a day of atonement, Levit. 23.28, 29. For to make an atonement for you before the Lord your God whatsoever soul it shall be that shall not be afflicted, in the same day he shall be Cut off from among his people;
God tells the Jewes that the prayers of two or three, though never so righteous men, Ezek. 14.14. As Noah, Daniel, and Job, should not divert a judgement from a whole Nation, they might escape themselves;
God tells the Jews that the Prayers of two or three, though never so righteous men, Ezekiel 14.14. As Noah, daniel, and Job, should not divert a judgement from a Whole nation, they might escape themselves;
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but when a whole Town is on fire, every man must bring his Bucket. One mans prayer to remove a National Judgement, is as if we go about to quench a raging fire by spri•kling a little water out of a casting bottle;
but when a Whole Town is on fire, every man must bring his Bucket. One men prayer to remove a National Judgement, is as if we go about to quench a raging fire by spri•kling a little water out of a casting Bottle;
all the house of Israel lamented before the Lord, and see how they expressed and testified it, verse the 6. they gathered together to Mispah, and draw water,
all the house of Israel lamented before the Lord, and see how they expressed and testified it, verse the 6. they gathered together to Mizpah, and draw water,
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and poured it out before the Lord, and fasted on that day, and said there, we have sinned against the Lord, their eies were as buckets, their heads fountains of tears.
and poured it out before the Lord, and fasted on that day, and said there, we have sinned against the Lord, their eyes were as buckets, their Heads fountains of tears.
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And is not a fire kindled amongst us, how many smoaking fire-brands are scattered through the Land, we may say of our present sad condition as our Prophet Joel speaks, Joel. 1.2.
And is not a fire kindled among us, how many smoking firebrands Are scattered through the Land, we may say of our present sad condition as our Prophet Joel speaks, Joel. 1.2.
Thus out humiliation should be generall, and as it must be generall humiliation, so secondly it must be solemne by the help of a fast not to eat the bread of men.
Thus out humiliation should be general, and as it must be general humiliation, so secondly it must be solemn by the help of a fast not to eat the bred of men.
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Secondly, by this solemne fast to protest our unworthinesse of the least support of life or refreshing, not worthy of the portion (of Whelps) of the crumbs that fall from the table.
Secondly, by this solemn fast to protest our unworthiness of the least support of life or refreshing, not worthy of the portion (of Whelps) of the crumbs that fallen from the table.
Thirdly, to expresse our earnestnesse and importunity of prayer, and calling upon God, that we will lye prostrate before God, take no deniall, not eat bread till he granted our petitions,
Thirdly, to express our earnestness and importunity of prayer, and calling upon God, that we will lie prostrate before God, take no denial, not eat bred till he granted our petitions,
as David vowed, not to sleep or slumber till he had effected his desire, now this duty of repentance and humiliation, it is pressed upon them by a double motive;
as David vowed, not to sleep or slumber till he had effected his desire, now this duty of Repentance and humiliation, it is pressed upon them by a double motive;
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and fear is a good ingredient to repentance; thus he urges his people to repentance by the presenting of terrours; Amos 4.12. Therefore thus will I doe unto thee O Israel, and because I will doe this unto thee prepare to meete thy God O Israel; thus Habbakuk was afflicted with the threatnings of judgement ch. 3.16.
and Fear is a good ingredient to Repentance; thus he urges his people to Repentance by the presenting of terrors; Amos 4.12. Therefore thus will I do unto thee Oh Israel, and Because I will do this unto thee prepare to meet thy God Oh Israel; thus Habakkuk was afflicted with the threatenings of judgement changed. 3.16.
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God lookes for this submission, that we should be startled at his judgements, the Lion hath roared who will not feare, Amos the 3.8. moved with feare, thats one motive, and that drives us to repentance.
God looks for this submission, that we should be startled At his Judgments, the lion hath roared who will not Fear, Amos the 3.8. moved with Fear, thats one motive, and that drives us to Repentance.
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First see the matter of their hope and in it, there are 4 particulars. First, the matter of their hope is, their regaining of Gods favour, he will return.
First see the matter of their hope and in it, there Are 4 particulars. First, the matter of their hope is, their regaining of God's favour, he will return.
Fourthly, the reestablishment of his worship amongst them, a meat offering and a drink-offering to the Lord our God, thats the first thing, the matter of their hope.
Fourthly, the reestablishment of his worship among them, a meat offering and a Drink-offering to the Lord our God, thats the First thing, the matter of their hope.
The first is regaining of Gods favour, that he will return, his turning away signifies his displeasure, that he hath no delight in us, but is provoked and offended;
The First is regaining of God's favour, that he will return, his turning away signifies his displeasure, that he hath no delight in us, but is provoked and offended;
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First I say it is the main happinesse of a Nation to enjoy Gods presence, to have him dwell amongst us, this happinesse by Gods presence will appear by three great advantages which his presence, and abode, brings a people.
First I say it is the main happiness of a nation to enjoy God's presence, to have him dwell among us, this happiness by God's presence will appear by three great advantages which his presence, and Abided, brings a people.
The first advantage is, Gods presence and abode with a people it is the holiness of a Nation, where he dwells and vouchsafes his presence, that people by vertue of that presence becomes an holy Nation, all Holinesse comes by participation it is not inbred in us,
The First advantage is, God's presence and Abided with a people it is the holiness of a nation, where he dwells and vouchsafes his presence, that people by virtue of that presence becomes an holy nation, all Holiness comes by participation it is not inbred in us,
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but derived from him who is holynesse it selfe, and participation comes by union with him, a people neare to him are an holy people, he is the Holy one of Israel, and by that neare relation, they are made an holy people to the Lord their God, Deut. 7.6.
but derived from him who is holiness it self, and participation comes by Union with him, a people near to him Are an holy people, he is the Holy one of Israel, and by that near Relation, they Are made an holy people to the Lord their God, Deuteronomy 7.6.
therefore it was accounted a sacred, and a holy City, the Temple, because his name dwelt there, 2 Chron. 7.16. I have sanctified this house that my name may be there for ever.
Therefore it was accounted a sacred, and a holy city, the Temple, Because his name dwelled there, 2 Chronicles 7.16. I have sanctified this house that my name may be there for ever.
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here is one great excellency a Nation gaines by retaining of God amongst them, they were more to God then all other Nations in the world, a kingdome of Preists and an holy Nation;
Here is one great excellency a nation gains by retaining of God among them, they were more to God then all other nations in the world, a Kingdom of Priests and an holy nation;
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& for a name, and for a praise & for a glory: So likewise, Isa. 43.4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee;
& for a name, and for a praise & for a glory: So likewise, Isaiah 43.4. Since thou wast precious in my sighed, thou hast been honourable, and I have loved thee;
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many titles of honour amongst men, but this is the truly honourable title that we have a God near to us, Deut. 4.7. What Nation is there so great who hath God so nigh unto them, as the Lord our God is to us;
many titles of honour among men, but this is the truly honourable title that we have a God near to us, Deuteronomy 4.7. What nation is there so great who hath God so High unto them, as the Lord our God is to us;
A third advantage, that Gods presence brings, it is the strength and safety of a Nation, Psalm 46.5. God is in the midst of her, therefore shall she not be moved;
A third advantage, that God's presence brings, it is the strength and safety of a nation, Psalm 46.5. God is in the midst of her, Therefore shall she not be moved;
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And so on the contrary, when the people would needs go up to fight against the Canaanites, Numb. 14.42. Moses disswaded them, God had then withdrawn himself, Go not up, for the Lord is not among you, Sampson wist not that God was departed from him, Moses laments when God said he would not go with them;
And so on the contrary, when the people would needs go up to fight against the Canaanites, Numb. 14.42. Moses dissuaded them, God had then withdrawn himself, Go not up, for the Lord is not among you, Sampson wist not that God was departed from him, Moses laments when God said he would not go with them;
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First his substantial presence, so he 〈 ◊ 〉 present in all places, he fills heaven an• earth, Jer. 23.24. The heaven of he••vens cannot contain him saith Solomon Stand in aw of him, he is in all places.
First his substantial presence, so he 〈 ◊ 〉 present in all places, he fills heaven an• earth, Jer. 23.24. The heaven of he••vens cannot contain him Says Solomon Stand in awe of him, he is in all places.
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Secondly, he hath a glorious presenc• there where his glory and Majesty mos• appears, that's in the heavens, I wil• dwell in the high and holy place, Heaven i• his Throne.
Secondly, he hath a glorious presenc• there where his glory and Majesty mos• appears, that's in the heavens, I wil• dwell in the high and holy place, Heaven i• his Throne.
Thirdly, he hath a powerfull presence, when he manifest• himself by any remarkable work, thus the Israelites questioned his presence when they were in want, is the Lord among us yea or no? Jacobs vision made him say, God was in this place.
Thirdly, he hath a powerful presence, when he manifest• himself by any remarkable work, thus the Israelites questioned his presence when they were in want, is the Lord among us yea or no? Jacobs vision made him say, God was in this place.
Fourthly, he hath a gratiou, presence by which he dwells amongst us, I that gratious, and mercifull, and beneficiall presence is that we speake of, there where he dwells.
Fourthly, he hath a gratiou, presence by which he dwells among us, I that gracious, and merciful, and beneficial presence is that we speak of, there where he dwells.
First, God dwells in a Nation which he chuses to be his peculiar people, th• people of his Covenant and Worship, a• David said, the Lord hath chosen Jacob to be his inheritance,
First, God dwells in a nation which he chooses to be his peculiar people, th• people of his Covenant and Worship, a• David said, the Lord hath chosen Jacob to be his inheritance,
when we are such a people that God takes pleasure in us, Here will I dwell for I have a delight in it, Psalm 132.23, 14. The Lord hath chosen Sion, he hath desired it for his habitation, here will I dwell.
when we Are such a people that God Takes pleasure in us, Here will I dwell for I have a delight in it, Psalm 132.23, 14. The Lord hath chosen Sion, he hath desired it for his habitation, Here will I dwell.
that's the usual place of presence and abode, where we see God gathers to himself a Church, is dayly collecting to himself a people to know him and worship him;
that's the usual place of presence and Abided, where we see God gathers to himself a Church, is daily collecting to himself a people to know him and worship him;
there we may conclude that God vouchsafes his presence, Christ is thus described to walk amongst the seven golden Candlesticks, Rev. 1.13. where it may be said of a people or place as God said of Corinth, Acts 18.10. I have much people in this City, many names amongst you, there resolve that God is present;
there we may conclude that God vouchsafes his presence, christ is thus described to walk among the seven golden Candlesticks, Rev. 1.13. where it may be said of a people or place as God said of Corinth, Acts 18.10. I have much people in this city, many names among you, there resolve that God is present;
do we see a people inriched with his choicest blessings, his eyes are over them continually, no favour too dear for them, sure God dwells amongst such a people.
do we see a people enriched with his Choicest blessings, his eyes Are over them continually, no favour too dear for them, sure God dwells among such a people.
Sometimes God makes in his progress, some excursions into other places, as he did to Ninive by Jonah, he may be sometimes as a wayfaring man that lodges for a night, Jer. 14.18. Some rare tokens of presence;
Sometime God makes in his progress, Some excursions into other places, as he did to Nineveh by Jonah, he may be sometime as a wayfaring man that lodges for a night, Jer. 14.18. some rare tokens of presence;
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but where his Ordinances are constantly, and he fixes them, that's the place of his presence, we have done with the first, his presence it is the happiness of a Nation.
but where his Ordinances Are constantly, and he fixes them, that's the place of his presence, we have done with the First, his presence it is the happiness of a nation.
this is the malignanant effect of sin in general, that is parts God and us, causes him to withdraw and turn away from us, his delight is to be in the habitable world, to be amongst the sons of men,
this is the malignanant Effect of since in general, that is parts God and us, Causes him to withdraw and turn away from us, his delight is to be in the habitable world, to be among the Sons of men,
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but sin and wickedness causes him to withdraw and estrange himself from us, thus Cain complained, Gen. 4.14. I am cast away from thy face, So Saul upon his disobedience cried out, 1 Sam. 28.15. God is departed from me;
but since and wickedness Causes him to withdraw and estrange himself from us, thus Cain complained, Gen. 4.14. I am cast away from thy face, So Saul upon his disobedience cried out, 1 Sam. 28.15. God is departed from me;
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nay without God in the world, so Paul tells them at Lystra, that God suffered all Nations to walk in their own wayes, never owned or regarded them, our sins separate twixt God and us.
nay without God in the world, so Paul tells them At Lystra, that God suffered all nations to walk in their own ways, never owned or regarded them, our Sins separate betwixt God and us.
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when they grievonsly offended, he turns away from them, this Moses shewed them a visible resemblance of, Exod. 33.7. the people there had sinned against God, then it is said, Moses took the Tabernacle and pitcht it without the Camp, afar off from the Camp;
when they grievously offended, he turns away from them, this Moses showed them a visible resemblance of, Exod 33.7. the people there had sinned against God, then it is said, Moses took the Tabernacle and pitched it without the Camp, afar off from the Camp;
Thirdly, may not onely his visible Church, but even his darling Saints find this wofull effect, that their sins brings upon them, that God stands aloof off, and withdraws from them;
Thirdly, may not only his visible Church, but even his darling Saints find this woeful Effect, that their Sins brings upon them, that God Stands aloof off, and withdraws from them;
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how often doth David mourn for this, and pray against it, Psalm 10.1. Why standest thou afar off O Lord, Why hidest thou thy self in time of trouble, Psalm 38.21.
how often does David mourn for this, and pray against it, Psalm 10.1. Why Standest thou afar off Oh Lord, Why hidest thou thy self in time of trouble, Psalm 38.21.
Forsake me not O Lord, O be not far from me, upon his sin of adultery, O cast me not away from thy presence, this the Saints find often & feel if they turn unto folly, God stands afar off, not to hear them,
Forsake me not O Lord, Oh be not Far from me, upon his since of adultery, Oh cast me not away from thy presence, this the Saints find often & feel if they turn unto folly, God Stands afar off, not to hear them,
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First, as blood, and oppression and violence, that cast off Cain; so God sayes he would remove Judah out of his sight for the bloodshed of Manasses, When you make long prayers I will not hear you, your hands are full of blood, Isa. 1.15. verse.
First, as blood, and oppression and violence, that cast off Cain; so God Says he would remove Judah out of his sighed for the bloodshed of Manasses, When you make long Prayers I will not hear you, your hands Are full of blood, Isaiah 1.15. verse.
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This cost the Spouse sorrow, when Christ knockt, and she refused to open, Cant. 5.6. At last I opened to my beloved, but my beloved had withdrawn himself, and was gone.
This cost the Spouse sorrow, when christ knocked, and she refused to open, Cant 5.6. At last I opened to my Beloved, but my Beloved had withdrawn himself, and was gone.
3 Thirdly, falseness in his covenant, or•upting of his Religion, that turns him •rom us: So what that works, Zach. 11. •. My soul loathed them and their soul also •bhorred me, it was the casting off of the •sraelites, Psal 106.39.40. They were de•led with their own works, and went a whoing with their own inventions, then he abhorred his own inhetitance;
3 Thirdly, falseness in his Covenant, or•upting of his Religion, that turns him •rom us: So what that works, Zach 11. •. My soul loathed them and their soul also •bhorred me, it was the casting off of the •sraelites, Psalm 106.39.40. They were de•led with their own works, and went a whoing with their own Inventions, then he abhorred his own inhetitance;
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his spirit should strive no more with them, but he cast them off. They rebelled against him and vexed his holy spirit. Isa. 63.10. Therefore he was turned to be their enemy and he fought against them, thus God is giving over Judah as desperate, Isa. 1.5. Why should ye be smitten any more.
his Spirit should strive no more with them, but he cast them off. They rebelled against him and vexed his holy Spirit. Isaiah 63.10. Therefore he was turned to be their enemy and he fought against them, thus God is giving over Judah as desperate, Isaiah 1.5. Why should you be smitten any more.
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tha• you may the better acquaint your selve with this necessary and soveraign duty not to enter into any large discourse o• the nature of it, this solemn repentance will require of you these three actions. First, humiliation; Secondly, lamentation and deprecation; Thirdly, reformation.
tha• you may the better acquaint your selve with this necessary and sovereign duty not to enter into any large discourse o• the nature of it, this solemn Repentance will require of you these three actions. First, humiliation; Secondly, lamentation and deprecation; Thirdly, Reformation.
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Secondly, their lamentation or deprecation, they cried mightily unto God; Jonah 3. vers 8. The spirit of lamentation and supplication must abound in us;
Secondly, their lamentation or deprecation, they cried mightily unto God; Jonah 3. vers 8. The Spirit of lamentation and supplication must abound in us;
not ordinary perfunctory prayers, but we must strive and wrestle in prayer, as it is said of Jacob how he prevailed with God, he had power over the Angell and prevailed, he wept and made supplication unto him, Hosea. 12.4.17.
not ordinary perfunctory Prayers, but we must strive and wrestle in prayer, as it is said of Jacob how he prevailed with God, he had power over the Angel and prevailed, he wept and made supplication unto him, Hosea. 12.4.17.
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and from the violence that is in their hands, violence that was the sin of Nineveh, it was an oppressing people, it was that which mainly prevailed with God, see verse the 10. God saw their works that they turned from their evill way,
and from the violence that is in their hands, violence that was the since of Nineveh, it was an oppressing people, it was that which mainly prevailed with God, see verse the 10. God saw their works that they turned from their evil Way,
is not this the fast that I have chosen, to loose the bands of wickedness, to let the oppressed go free, Isa. 58.5.6. Such repentance is like to prevaile with him, let him be turned away he will draw near to us and vouchsafe us his presence, see two places, Psal. 38.18. The Lord is nigh unto them that are of a broken heart, & saves all such as be of a contrite spirit, Isa. 57.15. I dwell in the high and holy place, with him also that is of a contrite spirit, revive the spirit of the humble.
is not this the fast that I have chosen, to lose the bans of wickedness, to let the oppressed go free, Isaiah 58.5.6. Such Repentance is like to prevail with him, let him be turned away he will draw near to us and vouchsafe us his presence, see two places, Psalm 38.18. The Lord is High unto them that Are of a broken heart, & saves all such as be of a contrite Spirit, Isaiah 57.15. I dwell in the high and holy place, with him also that is of a contrite Spirit, revive the Spirit of the humble.
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Secondly, the imperfect acts of repentance prevaile with him, if true and sincere though not according to the purification of the sanctuary, David cries out I have sinned, presently God absolves him.
Secondly, the imperfect acts of Repentance prevail with him, if true and sincere though not according to the purification of the sanctuary, David cries out I have sinned, presently God absolves him.
Thirdly, nay God is so propitious to repentance, that even outward repentance (if it be serious) hath some good success with him for the escaping of temporal judgements;
Thirdly, nay God is so propitious to Repentance, that even outward Repentance (if it be serious) hath Some good success with him for the escaping of temporal Judgments;
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First reason, it is the property of a gracious nature to relent upon submission and deprecation, not to be implacable and revengefull, it is so with men,
First reason, it is the property of a gracious nature to relent upon submission and deprecation, not to be implacable and revengeful, it is so with men,
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two rare properties amongst men, those that are soon angry, if they be soon pleased, we count them good natures, on the contrary they go too often together, hardly angered and hardly pleased;
two rare properties among men, those that Are soon angry, if they be soon pleased, we count them good nature's, on the contrary they go too often together, hardly angered and hardly pleased;
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and love it is soon intreatable, repentance removes the matter of Gods anger and displeasure, fire burns no longer then the fuell feeds it, our sins are the fuell of his wrath, repentance removes them,
and love it is soon intreatable, Repentance removes the matter of God's anger and displeasure, fire burns not longer then the fuel feeds it, our Sins Are the fuel of his wrath, Repentance removes them,
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a strange work to see God repent, Repentance it is for man, and for sinfull man, God is not as man that he should repent. 1. Sam. 15.29. Repentance it is but in two cases, neither incident unto God.
a strange work to see God Repent, Repentance it is for man, and for sinful man, God is not as man that he should Repent. 1. Sam. 15.29. Repentance it is but in two cases, neither incident unto God.
So it is said in Samuel it repented the Lord that he had made Saul King. 1. Sam. 15.35. Not that God hath those motions and affections which we find and feel when we repent.
So it is said in Samuel it repented the Lord that he had made Saul King. 1. Sam. 15.35. Not that God hath those motions and affections which we find and feel when we Repent.
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but he exercises those actions which in man do flow from Repentance; when God changes his deeds and dealing with men, then the Scripture saith he repents;
but he exercises those actions which in man do flow from Repentance; when God changes his Deeds and dealing with men, then the Scripture Says he repents;
I will change my dealings, bless where I cursed, promise where I threatned, yet we must not part with this sweet expression of Gods repenting toward us, we see God clothes himself with this repenting and melting affection, it repented the Lord because of their groanings, Judges. 2.18. He repented according to the multitude of his mercies, Psalm 106.45.
I will change my dealings, bless where I cursed, promise where I threatened, yet we must not part with this sweet expression of God's repenting towards us, we see God clothes himself with this repenting and melting affection, it repented the Lord Because of their groanings, Judges. 2.18. He repented according to the multitude of his Mercies, Psalm 106.45.
So God threatens many Judgements, then adds, the Lord repented of this, it should not be, Amos 5.7. See how Gods relenting and reversing his threatnings, agrees with his repenting.
So God threatens many Judgments, then adds, the Lord repented of this, it should not be, Amos 5.7. See how God's relenting and reversing his threatenings, agrees with his repenting.
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or were helpers, or instruments in the doing of it, thus doth God all those that had any hand in afflicting o• his people, he is highly displeased with them,
or were helpers, or Instruments in the doing of it, thus does God all those that had any hand in afflicting o• his people, he is highly displeased with them,
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Fourthly, he that repents of what 〈 ◊ 〉 hath done, will do the quite contrary so God repents over his people, hath 〈 ◊ 〉 affrighted them with threatnings, 〈 ◊ 〉 will refresh them with promises? Ha•• he afflicted them with punishments, he will comfort them with blessings, He hath wounded us, and he will heal us.
Fourthly, he that repents of what 〈 ◊ 〉 hath done, will do the quite contrary so God repents over his people, hath 〈 ◊ 〉 affrighted them with threatenings, 〈 ◊ 〉 will refresh them with promises? Ha•• he afflicted them with punishments, he will Comfort them with blessings, He hath wounded us, and he will heal us.
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3. The third matter of their hope, is he renewing of his mercies, he will •eave a blessing behind him, here is a •hird benefit, by repenting, it gives us •ope to recover his former mercies, it prevails with God, not onely to free 〈 ◊ 〉 from judgments,
3. The third matter of their hope, is he renewing of his Mercies, he will •eave a blessing behind him, Here is a •hird benefit, by repenting, it gives us •ope to recover his former Mercies, it prevails with God, not only to free 〈 ◊ 〉 from Judgments,
but to store us with blessings, this good we get by turning an• repenting, we shall not be losers b• Gods Judgements and afflictions, it i• here graciously promised, verse 25. 〈 ◊ 〉 will restore to you the years that the Locust have eaten, the Canker-worm and the C•terpiller and the Palmer-worm, my grea• Army which I sent amongst you, not onely no more annoyance by them,
but to store us with blessings, this good we get by turning an• repenting, we shall not be losers b• God's Judgments and afflictions, it i• Here graciously promised, verse 25. 〈 ◊ 〉 will restore to you the Years that the Locust have eaten, the Cankerworm and the C•terpiller and the Palmer-worm, my grea• Army which I sent among you, not only no more annoyance by them,
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but yo• shall regain your losses, not feel th• smart of former Judgements, these a•• the welcomes that Repentance finds a Gods hand, it doth not barely set us i• the state we were before, but betters o•• condition:
but yo• shall regain your losses, not feel th• smart of former Judgments, these a•• the welcomes that Repentance finds a God's hand, it does not barely Set us i• the state we were before, but betters o•• condition:
Prosperity, Plenty, the fruits of the earth were our own before, all in Esau's stile, I have enough, or in Nabal's, My bread and my flesh, it is either Natures bounty,
Prosperity, Plenty, the fruits of the earth were our own before, all in Esau's style, I have enough, or in Nabal's, My bred and my Flesh, it is either Nature's bounty,
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Fourthly, it will point us to the true Author, they are not fortune, but his hand leaves them to us, not our enemies, not the Surplussage of a judgement,
Fourthly, it will point us to the true Author, they Are not fortune, but his hand leaves them to us, not our enemies, not the Surplusage of a judgement,
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First aims at recovering of favour, Pardon my sin, O Lord, cast me not away from thy presence, most anxious for that after, that it hopes and expects other mercies, Oh a true Penitent prises Gods favour better then life it self,
First aims At recovering of favour, Pardon my since, Oh Lord, cast me not away from thy presence, most anxious for that After, that it hope's and expects other Mercies, O a true Penitent prizes God's favour better then life it self,
it is our comfort, that when he punishes, that he remembers mercy not to suffer his whole displeasure to rise, that he punished us in judgment, not in fury, this Isaiah acknowledges, Isa. 1.7. Except the Lord had left us a small Remnant, we had been as Sodome;
it is our Comfort, that when he Punishes, that he remembers mercy not to suffer his Whole displeasure to rise, that he punished us in judgement, not in fury, this Isaiah acknowledges, Isaiah 1.7. Except the Lord had left us a small Remnant, we had been as Sodom;
so Jeremy acknowledges this mercy in the captivity, That we are not utterly consumed: So God promises Ezech. 14.22. Yet behold, there shall be left a remnant, both sons and daughters. Thirdly, it shews the continuance;
so Jeremiah acknowledges this mercy in the captivity, That we Are not utterly consumed: So God promises Ezekiel 14.22. Yet behold, there shall be left a remnant, both Sons and daughters. Thirdly, it shows the Continuance;
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though he chastise us, yet he leaves a blessing, it is a comfort to a Penitent, that God reserves mercy till afterward, that his anger it is like a Land flood, non durabit aetatem, that he will do us good at the latter end,
though he chastise us, yet he leaves a blessing, it is a Comfort to a Penitent, that God reserves mercy till afterwards, that his anger it is like a Land flood, non durabit aetatem, that he will do us good At the latter end,
after our chastisements, as it was a great incouragement, that Jeremy was commanded to purchase at Anathoth, fields shall be bought, here is the contrary vicissitude of Gods dealing with the wicked, he may begin in mercies,
After our chastisements, as it was a great encouragement, that Jeremiah was commanded to purchase At Anathoth, fields shall be bought, Here is the contrary vicissitude of God's dealing with the wicked, he may begin in Mercies,
Fourthly, come we to the fourth matter of their hope, a meat offering and a drink-offring to the Lord our God, that's a main blessing, they hope to recover by their repentance, it is a pregnant prayer, and many particulars in it.
Fourthly, come we to the fourth matter of their hope, a meat offering and a Drink-offering to the Lord our God, that's a main blessing, they hope to recover by their Repentance, it is a pregnant prayer, and many particulars in it.
so Zachary teaches u• this Lesson in the 1. of Luke, 74, 75. That we being delivered out of the hands of our enemies might serve him without fear, in holinesse and righteousnesse before him all the dayes of our life, it troubled David that he was excluded the house of God, Paul teaches us to pray for our Governours, 1 Tim. 2.2. That we may live in peace and quietnesse in all godlinesse and honesty, peace without piety it is a carnal peace;
so Zachary Teaches u• this lesson in the 1. of Lycia, 74, 75. That we being Delivered out of the hands of our enemies might serve him without Fear, in holiness and righteousness before him all the days of our life, it troubled David that he was excluded the house of God, Paul Teaches us to pray for our Governors, 1 Tim. 2.2. That we may live in peace and quietness in all godliness and honesty, peace without piety it is a carnal peace;
when we have appealed by Repentance, then our Services and Sacrifices shall be accepted, till we be reconciled, all our oblations are abominations, he will not smell in our solemn Assemblies;
when we have appealed by Repentance, then our Services and Sacrifices shall be accepted, till we be reconciled, all our Oblations Are abominations, he will not smell in our solemn Assemblies;
incense is an abomination, but repent, and then God accepts thy offerings, an impenitent sinner is as if he blessed an idol when he prayes, but the penitent shall speed.
incense is an abomination, but Repent, and then God accepts thy offerings, an impenitent sinner is as if he blessed an idol when he prays, but the penitent shall speed.
I find four places, the first is Jonah 3.8. Who can tell if God will turn and repent, it was the speech of a heathen King to a heathen People, not acquainted so well with Gods dealings, the second is Daniel 4.27. Break of thy sins it may be a lengthning of thy tranquility;
I find four places, the First is Jonah 3.8. Who can tell if God will turn and Repent, it was the speech of a heathen King to a heathen People, not acquainted so well with God's dealings, the second is daniel 4.27. Break of thy Sins it may be a lengthening of thy tranquillity;
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yet the King of Israel, much more the God of Israel is mercifull. Secondly, inconsistent with his present invitation to Repentance, he prescribes Repentance, peradventure who prescribes Physick,
yet the King of Israel, much more the God of Israel is merciful. Secondly, inconsistent with his present invitation to Repentance, he prescribes Repentance, Peradventure who prescribes Physic,
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The Prophet reckons up all Gods sweet Attributes, now seems to crosse all and dishearten• their Repentance, by quis novit he will aboundantly padon, Isaiah. 54.
The Prophet reckons up all God's sweet Attributes, now seems to cross all and dishearten• their Repentance, by quis Novit he will abundantly padon, Isaiah. 54.
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even this promise, and even this half promise and intimation may be usefull. First, it shews the grievousness of sins, great sins are hardly pardoned, Simon Magus.
even this promise, and even this half promise and intimation may be useful. First, it shows the grievousness of Sins, great Sins Are hardly pardoned, Simon Magus.
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Secondly, it shews the hope that is left, after sin our hopes are much weakned. Thirdly, it shews the difficulty of the benefit, we may be in such danger.
Secondly, it shows the hope that is left, After since our hope's Are much weakened. Thirdly, it shows the difficulty of the benefit, we may be in such danger.
nevertherless they di• but flatter him with their mouth• and dissembled with him in their tongue• for their heart was not whole with him neither continued they stedfast in his covenant. THis Psalm;
nevertherless they di• but flatter him with their mouth• and dissembled with him in their tongue• for their heart was not Whole with him neither continued they steadfast in his Covenant. THis Psalm;
w• may term it • Psalm of record or a Psalm t• bring to remembrance, 'tis an holy Pane•gyrick or a song for the whole Nation o• people of the Jews; a solemn recitall o• the many memorable passages in tha• Common-Wealth from their first se•tlement, and it hath been the wisdom of Kingdoms & Common-Wealths to have their Chrongraphos, those that should record and register the severall passages and affairs of their State, to keep upon record their beginnings and foundation, their Acts and Monuments, the good and •ll events that have be•ided them,
w• may term it • Psalm of record or a Psalm t• bring to remembrance, it's an holy Pane•gyrick or a song for the Whole nation o• people of the jews; a solemn recital o• the many memorable passages in tha• commonwealth from their First se•tlement, and it hath been the Wisdom of Kingdoms & Common-Wealths to have their Chrongraphos, those that should record and register the several passages and affairs of their State, to keep upon record their beginnings and Foundation, their Acts and Monuments, the good and •ll events that have be•ided them,
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and accordingly the wisdom of God authorized and imployed his sacred Penmen and Secretaries to inroll and register up the se•erall passages of the Church,
and accordingly the Wisdom of God authorized and employed his sacred Penmen and Secretary's to enrol and register up the se•erall passages of the Church,
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and to ••ansmit them to posterity, in particular, •esides those sacred Annals of his Church •ontained in the Historicall books of Scripture, the holy Ghost hath purpose•y framed, some more summary and com•endious,
and to ••ansmit them to posterity, in particular, •esides those sacred Annals of his Church •ontained in the Historical books of Scripture, the holy Ghost hath purpose•y framed, Some more summary and com•endious,
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but yer full and perfect relati•ns of the affairs of his Church, and this •kewise composed and framed into songs •nd psalms, to make them more fit carri•ge for memory,
but year full and perfect relati•ns of the affairs of his Church, and this •kewise composed and framed into songs •nd psalms, to make them more fit carri•ge for memory,
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Thus Moses after all his Ser•ons, and commemorations made to the •eople, 32. Deut. Of Gods dealings with them & their carriage towards him, at l•• he composed a song,
Thus Moses After all his Ser•ons, and commemorations made to the •eople, 32. Deuteronomy Of God's dealings with them & their carriage towards him, At l•• he composed a song,
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and it to the peopl• and commends it to posterity as a lasti•• Monument for all generations, thus 〈 ◊ 〉 poets among the heathen (whom Tit•• Paul, calls their Prophets) had carmi•• seculario, their state songs comprisi•• the affairs of their Common-Wealt• answerable was that sweet singer of ••rael, the Prophet David is studious 〈 ◊ 〉 frame such sacred songs;
and it to the peopl• and commends it to posterity as a lasti•• Monument for all generations, thus 〈 ◊ 〉 Poets among the heathen (whom Tit•• Paul, calls their prophets) had carmi•• seculario, their state songs comprisi•• the affairs of their Common-Wealt• answerable was that sweet singer of ••rael, the Prophet David is studious 〈 ◊ 〉 frame such sacred songs;
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& so it is, if we respect the materialls of which it consist• tis a recitall of Gods gracious dealing towards his people and of their ungrac•ous dealings towards him again;
& so it is, if we respect the materials of which it consist• this a recital of God's gracious dealing towards his people and of their ungrac•ous dealings towards him again;
but they must be to us a Law •ook to teach us what we must do, 'tis •ot onely a Psalm to bring to remembrance which is the title of 38. and 70. Psalms,
but they must be to us a Law •ook to teach us what we must do, it's •ot only a Psalm to bring to remembrance which is the title of 38. and 70. Psalms,
but Maschil a Psalm for instruction, when he commemorates his ancient •ercies to their fore-fathers, thats Mas•hill a Psalm of instruction, we have heard with our ears O Lord,
but Maschil a Psalm for instruction, when he commemorates his ancient •ercies to their Forefathers, thats Mas•hill a Psalm of instruction, we have herd with our ears Oh Lord,
and our fathers have •old us, what works thou didst in their days, •n the times of old, what is the instruction of that, it should teach us confidence in God; Psalm 7.1. That they might set their hope in God.
and our Father's have •old us, what works thou didst in their days, •n the times of old, what is the instruction of that, it should teach us confidence in God; Psalm 7.1. That they might Set their hope in God.
When he commemorates ancient deliverances from persecutions and enemies, thats Maschill a Psalm for instruction, to look for the like deliverances from him in our dangers and distresses, many a time did he deliver them,
When he commemorates ancient Deliverances from persecutions and enemies, thats Maschil a Psalm for instruction, to look for the like Deliverances from him in our dangers and Distresses, many a time did he deliver them,
When he commemorates the wicked and ungracious courses of their forefathers, thats Maschill a Psalm of instruction, to avoid thei• fathers sins, not to be as their forefather a stubborn and rebellious generation that set not their heart aright,
When he commemorates the wicked and ungracious courses of their Forefathers, thats Maschil a Psalm of instruction, to avoid thei• Father's Sins, not to be as their forefather a stubborn and rebellious generation that Set not their heart aright,
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and whos• spirit was not stedfast with God, and thi• instruction was not onely for them, tha• the after times of the Jews should make a profitable use of the former times, bu• it reaches to us Christians;
and whos• Spirit was not steadfast with God, and thi• instruction was not only for them, tha• thee After times of the jews should make a profitable use of the former times, bu• it reaches to us Christians;
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Whatsoever things were written before time, were writ• ten for our learning, and again, 1 Cor. 10• He acquaints them what befell the Jews then adds verse the 6. These things were written for our examples, to the inten• we should not lust as they also lusted,
Whatsoever things were written before time, were writ• ten for our learning, and again, 1 Cor. 10• He acquaints them what befell the jews then adds verse the 6. These things were written for our Examples, to the inten• we should not lust as they also lusted,
Secondly, it objects unto them their ••proficiency and untractablenesse even •y miracles. Thirdly, it reminds them of the probane abuse of his patience.
Secondly, it objects unto them their ••proficiency and Untractableness even •y Miracles. Thirdly, it reminds them of the probane abuse of his patience.
Fourthly, it reproves them for their ••corrigiblenesse by his chastisements. Fifthly, it shews them withal the false•esse and unsoundnesse of their hypocri•icall Repentance.
Fourthly, it reproves them for their ••corrigiblenesse by his chastisements. Fifthly, it shows them withal the false•esse and unsoundness of their hypocri•icall Repentance.
The first defect and fault of their Repentance twas untimely, delayed Repen•ance, thats implied in this word when no• till such a time, then, not till then.
The First defect and fault of their Repentance it untimely, delayed Repen•ance, thats implied in this word when no• till such a time, then, not till then.
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Thirdly, twas an unsound Repentanc• not true and sincere, but fained and act• onely, 'twas a flattering and lying Repentance, they flattered him with their mou• and they lyed unto him with the• tongues.
Thirdly, it an unsound Repentanc• not true and sincere, but feigned and act• only, 'twas a flattering and lying Repentance, they flattered him with their mou• and they lied unto him with the• tongues.
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neither were they stedfast in his Covenant, these foure faults. First, untimely and backward. Secondly, inforc't and extorted. Thirdly, unsound and dislembling. Fourthly, vanishing and unconstant.
neither were they steadfast in his Covenant, these foure Faults. First, untimely and backward. Secondly, enforced and extorted. Thirdly, unsound and dislembling. Fourthly, vanishing and unconstant.
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these actions of seeking, returning, enquiring, remembring, being acts, and duties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning, as thus.
these actions of seeking, returning, inquiring, remembering, being acts, and duties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning, as thus.
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therefore by sin we do not onely not actually think of him, but we grow into forgetfulnesse of God, we have no remembrance of him, these four evil effects of sin, take notice of them by sinning against God.
Therefore by since we do not only not actually think of him, but we grow into forgetfulness of God, we have no remembrance of him, these four evil effects of since, take notice of them by sinning against God.
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nay we remove him out of our memories we utterly forget him, here's the condition of a stubborn and a wilfull sinner, a man that lives and lies in sin, he doth wretchedly cast off all communion with God, rejects and abandons him;
nay we remove him out of our memories we utterly forget him, here's the condition of a stubborn and a wilful sinner, a man that lives and lies in since, he does wretchedly cast off all communion with God, rejects and abandons him;
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though he may have some vanishing notions of God, yet to all good purposes he is an arrant Atheist, without God in the world, no interest in him, no effectual cogitation of him, this estimate the Scripture puts upon a wicked people.
though he may have Some vanishing notions of God, yet to all good Purposes he is an arrant Atheist, without God in the world, no Interest in him, no effectual cogitation of him, this estimate the Scripture puts upon a wicked people.
First it calls them forsaken of God, a• sinfull Nation, they have forsaken the Lord, Isa. 1-4. So your fathers have forsaken me, Jer. 16.11. as Saints are a generation of Seekers, so these are a generation of forsakers.
First it calls them forsaken of God, a• sinful nation, they have forsaken the Lord, Isaiah 1-4. So your Father's have forsaken me, Jer. 16.11. as Saints Are a generation of Seekers, so these Are a generation of forsakers.
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David describes a wicked man, Psalm 18.21. I have not wickedly departed from my God, there is a wicked departure, the Apostle forewarns them of it, Heb. 3.12. Take heed of an evil heart, to depart from the living God.
David describes a wicked man, Psalm 18.21. I have not wickedly departed from my God, there is a wicked departure, the Apostle forewarns them of it, Hebrew 3.12. Take heed of an evil heart, to depart from the living God.
Thirdly, the Scripture calls them revolters, Isa. 31.6. The children of Israel have deeply revolted, they are grievous revolters, Ier. 6.28. The Scripture represents them, as thrusting God from them.
Thirdly, the Scripture calls them revolters, Isaiah 31.6. The children of Israel have deeply revolted, they Are grievous revolters, Jeremiah 6.28. The Scripture represents them, as thrusting God from them.
it should beget some sad thoughts in us were there nothing else in sin, no other mischievous consequences following it, it should strike upon the heart of obstinate sinners;
it should beget Some sad thoughts in us were there nothing Else in since, no other mischievous consequences following it, it should strike upon the heart of obstinate Sinners;
what while I live in sin am I no better then an Atheist? Is this the fruit of all my courses, do they utterly estrainge me from God? I lose him and the thoughts of him, and the remembrance of him; yes that thou dost;
what while I live in since am I no better then an Atheist? Is this the fruit of all my courses, do they utterly estrainge me from God? I loose him and the thoughts of him, and the remembrance of him; yes that thou dost;
but while thou livest in thine impenitency, thou art wholy estranged from him even the children of God, in their failings and infitmities they finde these sad effects partially, and in some degrees;
but while thou Livest in thine impenitency, thou art wholly estranged from him even the children of God, in their failings and infitmities they find these sad effects partially, and in Some Degrees;
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A second meditation is by direct inference and position, that true Repentance will inforce upon us a seeking of God whom by sin we have lost, a returning to God whom we have forsaken,
A second meditation is by Direct Inference and position, that true Repentance will enforce upon us a seeking of God whom by since we have lost, a returning to God whom we have forsaken,
because we value it as we should, thy favour is better then life it self, Psalm 63.3. See how David valued it, be not silent to me, least if thou be silent to me, I become like them that go down into the pit, Psalm 28.1. It is death to misse him;
Because we valve it as we should, thy favour is better then life it self, Psalm 63.3. See how David valued it, be not silent to me, lest if thou be silent to me, I become like them that go down into the pit, Psalm 28.1. It is death to miss him;
and strainings and wanderings from God with sorrow, and undo what we have done before; do the quite contrary, it will make us resolve with the Church in Hosea 2.7. I will go and return to my first husband, for then it was better for me then now, so again Hosea 6.1.
and strainings and wanderings from God with sorrow, and undo what we have done before; do the quite contrary, it will make us resolve with the Church in Hosea 2.7. I will go and return to my First husband, for then it was better for me then now, so again Hosea 6.1.
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Come let us return unto the Lord, it is called a conversion, a full and pregnant word, not a meer aversion from sin, Repentance it is not a meer cessation and giving over what we did before,
Come let us return unto the Lord, it is called a conversion, a full and pregnant word, not a mere aversion from since, Repentance it is not a mere cessation and giving over what we did before,
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But 'tis Thirdly, a full conversion, that brings him to the first point from which he strayed; thus Ieremiah, 4.1. Directs, If thou wilt return, O Israel, saith the Lord, return unto me:
But it's Thirdly, a full conversion, that brings him to the First point from which he strayed; thus Jeremiah, 4.1. Directs, If thou wilt return, Oh Israel, Says the Lord, return unto me:
it brings a man round about, makes him a quite other man, Repentance it will put us to inquiring, thats a busie work, inquiring and searching diligently, Saint Peter in 1. Peter 1.10. Puts them together, our Saviour calls it;
it brings a man round about, makes him a quite other man, Repentance it will put us to inquiring, thats a busy work, inquiring and searching diligently, Saint Peter in 1. Peter 1.10. Puts them together, our Saviour calls it;
Repentance it will quicken our memories, they remembred that God was their rock, and the high God their Redeemer, it will make us recall to mind all the goodnesse of God towards us,
Repentance it will quicken our memories, they remembered that God was their rock, and the high God their Redeemer, it will make us Recall to mind all the Goodness of God towards us,
thus the revolting Church of Israel, when she bethinks her selfe of returning to God. She recounts how well 'twas with her when she kept her selfe to him.
thus the revolting Church of Israel, when she bethinks her self of returning to God. She recounts how well 'twas with her when she kept her self to him.
So the returning prodigall, Luke 15. He remembered the plenty of his fathers house, this remembering of Gods gratious dealings with us hath great force in the work of repentance. First.
So the returning prodigal, Lycia 15. He remembered the plenty of his Father's house, this remembering of God's gracious dealings with us hath great force in the work of Repentance. First.
It will upbraide us for our base unthankfulnesse, Doe yee thus reward the Lord yee foolish Nation, is not he thy Father that hath bought thee, hath not he made thee and established thee, Deut. 32.6. Secondly.
It will upbraid us for our base unthankfulness, Do ye thus reward the Lord ye foolish nation, is not he thy Father that hath bought thee, hath not he made thee and established thee, Deuteronomy 32.6. Secondly.
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It incourages and puts heart into our repentance, I will remmber the years of the right hand, we have seen the 4 acts in which their repentance consisted,
It encourages and puts heart into our Repentance, I will remmber the Years of the right hand, we have seen the 4 acts in which their Repentance consisted,
now follows the second thing observable, thats the failings and defects of their repentance that made it unacceptable and they were 4. First. It was untimely. Secondly. It was extorted and inforced. Thirdly. It was false and hipocriticall. Fourthly.
now follows the second thing observable, thats the failings and defects of their Repentance that made it unacceptable and they were 4. First. It was untimely. Secondly. It was extorted and enforced. Thirdly. It was false and hypocritical. Fourthly.
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Again, they sinned yet more, verse 17. still they went on again, for all this they sinned still, verse. 22. wheeled off and delaied, and set back their repentance.
Again, they sinned yet more, verse 17. still they went on again, for all this they sinned still, verse. 22. wheeled off and delayed, and Set back their Repentance.
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Even this is a malignant circumstance, breeds a great flaw and blemish in our repentance, the late date it beares, oh repentance would be a timely a speedy, and an early work.
Even this is a malignant circumstance, breeds a great flaw and blemish in our Repentance, the late date it bears, o Repentance would be a timely a speedy, and an early work.
Tis presently done, as soon as we have sinned, so, ratione officij, by the law of right and reason, a man is bound to be sorry as soone as we have done evill, tis Gods Dove and he demands it presently;
This presently done, as soon as we have sinned, so, ratione officij, by the law of right and reason, a man is bound to be sorry as soon as we have done evil, this God's Dove and he demands it presently;
Tis good repenting betimes ratione incerti, doe it while thou maist doe it, while we have time, in the morning sow thy seed, thou knowest not what a day will bring forth, Eccles. 11.6. hereafter repentance may be hid from thine eyes;
This good repenting betimes ratione Incerti, do it while thou Mayest do it, while we have time, in the morning sow thy seed, thou Knowest not what a day will bring forth, Eccles. 11.6. hereafter Repentance may be hid from thine eyes;
we all pretend our resolutions are to repent, we grant we must repent, and resolve to repent before we dy, be it so, be sure thou repent before thou dy,
we all pretend our resolutions Are to Repent, we grant we must Repent, and resolve to Repent before we die, be it so, be sure thou Repent before thou die,
Tis good repenting betimes, ratione facilitatis, timely repentance is the most kindly, and gentle, and easie repentance, a wound is best taken when it is green, defer to dresse it,
This good repenting betimes, ratione facilitatis, timely Repentance is the most kindly, and gentle, and easy Repentance, a wound is best taken when it is green, defer to dress it,
They came unwillingly to it, as a Beare to the stake, you must fetch him about with a ring in his nose, not set to it by any inward principle of grace,
They Come unwillingly to it, as a Bear to the stake, you must fetch him about with a ring in his nose, not Set to it by any inward principle of grace,
how can this stand with this procrastinating, when mane properabunt, saith Calvin, in the morning they hastened, diluculo veniebant, so others by day break, true, true, all this takes not off the charge and imputation of late repentance. First.
how can this stand with this procrastinating, when mane properabunt, Says calvin, in the morning they hastened, diluculo veniebant, so Others by day break, true, true, all this Takes not off the charge and imputation of late Repentance. First.
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They have vesper tinum culpae, look at the time of their sinning, oh 'tis very lare ere they repented, all the day long and they never thought of it. Secondly.
They have vesper tinum Culpae, look At the time of their sinning, o it's very lare ere they repented, all the day long and they never Thought of it. Secondly.
then they bethought themselves and turned unto him, thats a second malignant circumstance, that marres much of their repentance, till then they never thought of him, many other times there were that would have become their repentance, much better then this,
then they bethought themselves and turned unto him, thats a second malignant circumstance, that mars much of their Repentance, till then they never Thought of him, many other times there were that would have become their Repentance, much better then this,
Quando pecarunt, as soon as they had sinned, had they any grace they should have repented, I told you before repentance is presently done as soon as we have sinned, God calls all that delays it, fools, Prov. 1.22. Yee fooles how long will ye love foolishnesse, as Tertullian, Deus dedicavit penitentiam in paradiso, so, the time as soon as ever Adam had sinned, God summond him to repent;
Quando pecarunt, as soon as they had sinned, had they any grace they should have repented, I told you before Repentance is presently done as soon as we have sinned, God calls all that delays it, Fools, Curae 1.22. Ye Fools how long will you love foolishness, as Tertullian, Deus dedicavit penitentiam in Paradiso, so, the time as soon as ever Adam had sinned, God summoned him to Repent;
wisedome and grace would have us doe so, thus tis with David when he numbred the people, presently his heart smore him, he saw his fault and sorrowed for it.
Wisdom and grace would have us do so, thus this with David when he numbered the people, presently his heart smore him, he saw his fault and sorrowed for it.
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Secondly, well, suppose they took not the first time, there were more intermediate times before he came to slay them, quando, benefacit iis, when he did good to them, that should reclaim them, they sinned and yet he ceased not from blessing them, they murmured and yet he blessed them, they tempted him and yet he fed them, they would pose his power whether he could fetch water out of the rock,
Secondly, well, suppose they took not the First time, there were more intermediate times before he Come to slay them, quando, benefacit iis, when he did good to them, that should reclaim them, they sinned and yet he ceased not from blessing them, they murmured and yet he blessed them, they tempted him and yet he fed them, they would pose his power whither he could fetch water out of the rock,
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and would over come us, Saint Paul charges it deeply upon impenitent sinners, tells them it makes them inexcusable, R•m. 2.4. Or despisest thou the riches of his goodnesse and forbearance, and longsuffering, not knowing that the goodnesse of God leadeth thee to Repentance.
and would over come us, Saint Paul charges it deeply upon impenitent Sinners, tells them it makes them inexcusable, R•m. 2.4. Or Despisest thou the riches of his Goodness and forbearance, and long-suffering, not knowing that the Goodness of God leads thee to Repentance.
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Thirdly, there is another time when they should have repented, quando invitavit, when by the Ministery of Moses and Aaron he found fault with their sins and called them to repent, that sure is a just time for us to repent,
Thirdly, there is Another time when they should have repented, quando invitavit, when by the Ministry of Moses and Aaron he found fault with their Sins and called them to Repent, that sure is a just time for us to Repent,
when Gods word calls us to Repentance; 'tis that which Christ commends in the Ninevites, Mat. 12.41. The men of Nineveh shall rise up in judgement with this generation, they repented at the preaching of Jonah;
when God's word calls us to Repentance; it's that which christ commends in the Ninevites, Mathew 12.41. The men of Nineveh shall rise up in judgement with this generation, they repented At the preaching of Jonah;
'tis that which Saint Paul takes comfort, in the matter of his conversion, Act. 26.19. I was not disobedient to the heavenly vision, 'twas that also that commanded the conversion of those penitents, Acts 2.37. When they heard this they were pricked to the heart, one Sermon of Saint Peters reclaimed them presently in the audience One look of Christ took Peter; the Ministery of the word is the great sanctified instrument to work us to Repentance, 'tis a great aggravation to our impenitency to live unconverted under that Ordinance.
it's that which Saint Paul Takes Comfort, in the matter of his conversion, Act. 26.19. I was not disobedient to the heavenly vision, 'twas that also that commanded the conversion of those penitents, Acts 2.37. When they herd this they were pricked to the heart, one Sermon of Saint Peter's reclaimed them presently in the audience One look of christ took Peter; the Ministry of the word is the great sanctified Instrument to work us to Repentance, it's a great aggravation to our impenitency to live unconverted under that Ordinance.
though they slighted the former, thats quando castigavit, when he did visite their sins with more moderate and fatherly chastisements, we know God had his ferulaes,
though they slighted the former, thats quando castigavit, when he did visit their Sins with more moderate and fatherly chastisements, we know God had his ferulaes,
and therefore in allusion to that, afflictions ate called a carrying into the wildernesse, I will bring her into the wildernesse and speak comfortably into her, Hosea 2.14. 'Tis the usuall way that God takes with us, when his word alone will do us no good, to write our lessons on our back with his rod, prosperity makes us wanton, afflictions many times hunt us in and bring us before him;
and Therefore in allusion to that, afflictions ate called a carrying into the Wilderness, I will bring her into the Wilderness and speak comfortably into her, Hosea 2.14. It's the usual Way that God Takes with us, when his word alone will do us no good, to write our Lessons on our back with his rod, Prosperity makes us wanton, afflictions many times hunt us in and bring us before him;
So that we shall have little list to break out, thus was Manasses converted, captivity and imprisonment wrought him to Repentance. 2. Chron. 33.12. VVhen he was in affliction he sought the Lord his God, and humbled himself greatly before the God of his fathers, 'twas Luthers speech.
So that we shall have little list to break out, thus was Manasses converted, captivity and imprisonment wrought him to Repentance. 2. Chronicles 33.12. When he was in affliction he sought the Lord his God, and humbled himself greatly before the God of his Father's, 'twas Luthers speech.
Schola Crucis, 'tis Schola Lucis, and it is the great aggravation of wicked King Ahaz in the time of his distresse that he did trespasse yet more against the Lord, this is that King Ahaz, thats his brand,
School Crucis, it's School Lucis, and it is the great aggravation of wicked King Ahaz in the time of his distress that he did trespass yet more against the Lord, this is that King Ahaz, thats his brand,
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as if should say here is a sinner that afflictions will not tame; 'tis to great purpose that Solomon advises us, Prov. •. 11. my Son despise not the chastiseing of the Lord, gentle corrections must not be despised nor slighted;
as if should say Here is a sinner that afflictions will not tame; it's to great purpose that Solomon advises us, Curae •. 11. my Son despise not the chastising of the Lord, gentle corrections must not be despised nor slighted;
and David his Father counted it an happy thing to get good by such chastisiings, Psalm. 94.12. Blessed is the Man whom thou chastenest O Lord, and teachest him out of thy Law:
and David his Father counted it an happy thing to get good by such chastisiings, Psalm. 94.12. Blessed is the Man whom thou chastenest Oh Lord, and Teachest him out of thy Law:
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untill th• Pit be digged for the wicked. Happy chastisement that prevents slaying, to doe a• Isay speakes, Isay 26.16. Lord, in trouble have they visited thee;
until th• Pit be dug for the wicked. Happy chastisement that prevents slaying, to do a• Saiah speaks, Saiah 26.16. Lord, in trouble have they visited thee;
So then here is the unworthy servile basenesse of their repentance, no time would serve but quando occidet, when he slew them, never till their heads were o• the block;
So then Here is the unworthy servile baseness of their Repentance, no time would serve but quando Occidet, when he slew them, never till their Heads were o• the block;
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yea this is Pharaoh's repentance, he stood out many a stroak, bu• when it came to a destruction, then 〈 ◊ 〉 seekes to Moses, Oh I have sinned, sa•• me from this death only.
yea this is Pharaoh's Repentance, he stood out many a stroke, bu• when it Come to a destruction, then 〈 ◊ 〉 seeks to Moses, O I have sinned, sa•• me from this death only.
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We condem• it in Pharaoh, and wonder at it here, in th• Israelites, and yet upon due examination we shall find it the case of many of us take it first either more collectively, an• largely, for our nationall repentance.
We condem• it in Pharaoh, and wonder At it Here, in th• Israelites, and yet upon due examination we shall find it the case of many of us take it First either more collectively, an• largely, for our national Repentance.
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First, Let us look abroad not to censu•• and descant upon other Mens estates, but yet we may soberly consider the sins of the times, and lay them to heart;
First, Let us look abroad not to censu•• and descant upon other Men's estates, but yet we may soberly Consider the Sins of the times, and lay them to heart;
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have we not passed all the former quandos, the seasons of repentance with small amendment. First, Not when we sinned, God knows many sins stand upon the score uncanceld.
have we not passed all the former quandos, the seasons of Repentance with small amendment. First, Not when we sinned, God knows many Sins stand upon the score canceled.
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Secondly, Not when he blessed us with deliverances, with peace, plenty, and freedome from annoyances, yet small fruits upon it Edentibus beneficiis ingrate.
Secondly, Not when he blessed us with Deliverances, with peace, plenty, and freedom from annoyances, yet small fruits upon it Edentibus Benefits ingrate.
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Thirdly, Not when he hath by his word invited to repentance, nay, that Manna comes out at our nostrills, we begin to loath it, yee begin to question whether God speakes by us.
Thirdly, Not when he hath by his word invited to Repentance, nay, that Manna comes out At our nostrils, we begin to loath it, ye begin to question whither God speaks by us.
Secondly, Tis incerta, dubia, there is small incouragment the scripture gives to it, rather rejects it, see what entertainment such seekers are promised to find at Gods hand Prov. •. 24.
Secondly, This Incerta, Dubia, there is small Encouragement the scripture gives to it, rather rejects it, see what entertainment such seekers Are promised to find At God's hand Curae •. 24.
Because I have called and ye refused, I have stretched out my hand and no man regarded it, verse 26. I will also laugh at your calamity, I will mock when your feare comes,
Because I have called and you refused, I have stretched out my hand and no man regarded it, verse 26. I will also laugh At your calamity, I will mock when your Fear comes,
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Thirdly, 'tis suspiciosa penitentia, there is great cause to suspect the good of such repentance, which is forc'd from us, cum occideret when the feare of death surprises us.
Thirdly, it's suspiciosa penitentia, there is great cause to suspect the good of such Repentance, which is forced from us, cum Occideret when the Fear of death surprises us.
First, Because that lust that reigned in him is imp't and forc'd back by his afflictions, 'tis like the sap of a Tree in winter weather, all shrunk to the root, sorrow,
First, Because that lust that reigned in him is imped and forced back by his afflictions, it's like the sap of a Tree in winter weather, all shrunk to the root, sorrow,
and sicknesse, and any great affliction, 'tis like Winter weather, it imps the branches, hinders our corruption from sprouting and so we think 'tis dead,
and sickness, and any great affliction, it's like Winter weather, it imps the branches, hinders our corruption from sprouting and so we think it's dead,
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but the root holds life and sap, warm weather, prosperity will make it spring again like Jobs trees, chap. 14.8, 9. through the heate of the weather they will bud.
but the root holds life and sap, warm weather, Prosperity will make it spring again like Jobs trees, chap. 14.8, 9. through the heat of the weather they will bud.
because afflictions will justle out temptations, a Man laid on his sick Bed will have little list then to entertain the temptations of sinfull pleasure, he hath lost his rellish of them for a time,
Because afflictions will justle out temptations, a Man laid on his sick Bed will have little list then to entertain the temptations of sinful pleasure, he hath lost his relish of them for a time,
Thirdly, in sicknesse many take themselves mortified, not because sin is weakned in them, but nature is infeebled, that withdraws her strength, by which sin was active;
Thirdly, in sickness many take themselves mortified, not Because since is weakened in them, but nature is infeebled, that withdraws her strength, by which since was active;
'tis not the body of sin thats mortified, but the body of nature, that is infeebled, put not thy conversion then upon hazardous adventures, stay not till he come to slay thee by death, 'tis an infamous, 'tis an uncertain, 'tis a suspitious repentance, thou maist be mistaken in it.
it's not the body of since thats mortified, but the body of nature, that is infeebled, put not thy conversion then upon hazardous adventures, stay not till he come to slay thee by death, it's an infamous, it's an uncertain, it's a suspicious Repentance, thou Mayest be mistaken in it.
Neverthelesse they did flatter him with their mouths, and they lyed unto him with their tongues, all their conversion and turning unto God, 'twas but flattery and falsehood,
Nevertheless they did flatter him with their mouths, and they lied unto him with their tongues, all their conversion and turning unto God, 'twas but flattery and falsehood,
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and this flattery and falshood will appeare. First in their professions. Secondly in their promises, flattering professions, and false promises. First.
and this flattery and falsehood will appear. First in their professions. Secondly in their promises, flattering professions, and false promises. First.
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and the high God their redeemer, thus the Herodians flattered Christ, Mat. 12.16. Master we know that thou art true, and teachest the way of God in truth,
and the high God their redeemer, thus the Herodians flattered christ, Mathew 12.16. Master we know that thou art true, and Teachest the Way of God in truth,
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and regards no mans person, Christ discovers them, why tempt ye me ye Hypocrites, such are the soothings of unsound repentance when afflictions presses us, O then we will acknowledge God and his goodness,
and regards no men person, christ discovers them, why tempt you me the Hypocrites, such Are the soothings of unsound Repentance when afflictions presses us, Oh then we will acknowledge God and his Goodness,
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and professe great sorrow for former offences, thus did railing Shimei to David 2 Sam. 19.18. Oh who so sorry for his offences, who so submisse in confessing it, and such professions an Hypocrite under the lash will make to God, the Israelites when thunder and lightning were about their ears, 1 Sam. 12.19. Oh we have sined in asking a King, besides all our other sins, these are there flattering professions.
and profess great sorrow for former offences, thus did railing Shimei to David 2 Sam. 19.18. O who so sorry for his offences, who so submiss in confessing it, and such professions an Hypocrite under the lash will make to God, the Israelites when thunder and lightning were about their ears, 1 Sam. 12.19. O we have sinned in asking a King, beside all our other Sins, these Are there flattering professions.
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Secondly, as they flattered in their professions, so they were false in their promises, repentance will make vowes and promises and so will this false and counterfeit repentance abound in promises, aske Pharaoh, if God spare thee this time, wilt thou let Israel goe? O yes, no longer stay,
Secondly, as they flattered in their professions, so they were false in their promises, Repentance will make vows and promises and so will this false and counterfeit Repentance abound in promises, ask Pharaoh, if God spare thee this time, wilt thou let Israel go? O yes, no longer stay,
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an Hypocrite will bribe God with promises, spare me this one time, yet all false, here observe a double falsenesse, false in intention, say what he never meanes, his tongue contradicts his head.
an Hypocrite will bribe God with promises, spare me this one time, yet all false, Here observe a double falseness, false in intention, say what he never means, his tongue contradicts his head.
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Secondly, false in performances, he never makes good what he says, David calls it lying fained obedience, Psalm. 63.3. Through the greatnesse of thy power shall thine enemies yeild fained obedience to these false and counterfeit:
Secondly, false in performances, he never makes good what he Says, David calls it lying feigned Obedience, Psalm. 63.3. Through the greatness of thy power shall thine enemies yield feigned Obedience to these false and counterfeit:
So then in that these Jews were thus false and fraudulent in their repentance, it will discover to us the dangerous condition of this sin of hypocrisie.
So then in that these jews were thus false and fraudulent in their Repentance, it will discover to us the dangerous condition of this since of hypocrisy.
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though never so unacceptable, as repentance is, no duty in religion goes downe so hard with hypocrisy as repentance, repentance is a shameing duty, a Penitent must confesse and acknowledge he hath sinned, take shame and confession to himselfe, cry out with the Leper I am uncleane,
though never so unacceptable, as Repentance is, no duty in Religion Goes down so hard with hypocrisy as Repentance, Repentance is a shaming duty, a Penitent must confess and acknowledge he hath sinned, take shame and Confessi to himself, cry out with the Leper I am unclean,
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now Hypocrites are animalia gloriae, all for their credit and reputation, in matter of opinion they are in no error, quod volumus sanctum est. Joh. 9.40. what are we ignorant and blind also, in matter of conversation they are without spot or wrinckle, you are they which justifie your selves before men, Luke 16.14.
now Hypocrites Are animalia Glory, all for their credit and reputation, in matter of opinion they Are in no error, quod volumus sanctum est. John 9.40. what Are we ignorant and blind also, in matter of Conversation they Are without spot or wrinkle, you Are they which justify your selves before men, Lycia 16.14.
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Secondly, See the pertinacy and obstinacy of hypocrisie, 'twill act and counterfeit, and never give over, no not in the greatest affliction, cum occideret, when Gods hand is in slaying them,
Secondly, See the pertinacy and obstinacy of hypocrisy, it'll act and counterfeit, and never give over, no not in the greatest affliction, cum Occideret, when God's hand is in slaying them,
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but God also, think to mock him with flatteries and lies, as Ahaz, how did he cover his infidelity, Oh he would not tempt God, what saith Isaiah, Chap. 7.13. Is it a small thing to weary men, but will you weary my God also, an Hypocrite will not onely faulter with men, seek to delude the world, but they are lying children to God, Isaiah 30.9.
but God also, think to mock him with flatteries and lies, as Ahaz, how did he cover his infidelity, O he would not tempt God, what Says Isaiah, Chap. 7.13. Is it a small thing to weary men, but will you weary my God also, an Hypocrite will not only falter with men, seek to delude the world, but they Are lying children to God, Isaiah 30.9.
Thus Isaiah brings in the Hypocrites of his time, boasting even to God of their hypocriticall service and devotion, Wherefore have we fasted and thou seest it not,
Thus Isaiah brings in the Hypocrites of his time, boasting even to God of their hypocritical service and devotion, Wherefore have we fasted and thou See it not,
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nor feele, nor find out their mockeries, thats the third, the falsenesse of their repentance. Come we to the fourth defect of their repentance and conversion;
nor feel, nor find out their mockeries, thats the third, the falseness of their Repentance. Come we to the fourth defect of their Repentance and conversion;
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First because twas not hearty, true repentance is hearty repentance if the heart be wanting tis counterfeit and hypocriticall, their heart was not right with him.
First Because it not hearty, true Repentance is hearty Repentance if the heart be wanting this counterfeit and hypocritical, their heart was not right with him.
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First, Twas hypocriticall because twas not cordiall, and hearty, how was it not hearty, were they not in earnest, was it meer outside, acted, pretended repentance tis likely not, theirs a double hypocrisy.
First, It hypocritical Because it not cordial, and hearty, how was it not hearty, were they not in earnest, was it mere outside, acted, pretended Repentance this likely not, theirs a double hypocrisy.
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and what think you of Judas, was not he much affected, but no new change was wrought in their hearts, they were the same men still, Pharaoh an oppresser in his heart, Ahab a persecuter.
and what think you of Judas, was not he much affected, but no new change was wrought in their hearts, they were the same men still, Pharaoh an oppresser in his heart, Ahab a Persecutor.
when it puts a new heart into us, changes our natures from what we were before, begets in us new resolutions, that we chuse what we refused, love what we hated, frames the very heart anew, in this case, hypocrisy works like art, sincerity like nature, how is that;
when it puts a new heart into us, changes our nature's from what we were before, begets in us new resolutions, that we choose what we refused, love what we hated, frames the very heart anew, in this case, hypocrisy works like art, sincerity like nature, how is that;
Judge thy conversation by this tryall, art thou another man, a new frame put into thee, hath God taken away thy stony heart and given thee a heart of flesh;
Judge thy Conversation by this trial, art thou Another man, a new frame put into thee, hath God taken away thy stony heart and given thee a heart of Flesh;
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A second conviction of the unsoundnesse of their repentance is, that it was a fleeting momentary unconstant repentance, they were not stedfast in his covenant, true repentance will prove lasting repentance, hypocriticall repentance is slippery and unconstant.
A second conviction of the unsoundness of their Repentance is, that it was a fleeting momentary unconstant Repentance, they were not steadfast in his Covenant, true Repentance will prove lasting Repentance, hypocritical Repentance is slippery and unconstant.
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the motion of piety in a good Christian are like naturall motions, the motions of an hypocrite, are as artificiall motions, the motions of the Sun and of the clock keep time alike,
the motion of piety in a good Christian Are like natural motions, the motions of an hypocrite, Are as artificial motions, the motions of the Sun and of the clock keep time alike,
and for a while we will say a clock goes as the Sun, I but here is a difference, the one moves out of an inward principle, naturally the other, the clock is moved by an outward principle, the weight and plummet makes it goe,
and for a while we will say a clock Goes as the Sun, I but Here is a difference, the one moves out of an inward principle, naturally the other, the clock is moved by an outward principle, the weight and plummet makes it go,
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A great difference 'twixt affection that will tire, and affection that will hold out, a great difference 'twixt passion that is suddaine, comes and goes,
A great difference betwixt affection that will tire, and affection that will hold out, a great difference betwixt passion that is sudden, comes and Goes,
and 'twixt resolution that is constant, suddain flashing• of heare are one thing, and the kindly warmth at the heart is another, a good Christian is the same out of affliction that he is in affliction,
and betwixt resolution that is constant, sudden flashing• of hear Are one thing, and the kindly warmth At the heart is Another, a good Christian is the same out of affliction that he is in affliction,
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as covetous & prophane, in affliction he vowes, in prosperity he forgets his vow, what saith David, Psal. 57.8. My heart is fixed, O God, my heart is fixed:
as covetous & profane, in affliction he vows, in Prosperity he forgets his Voelli, what Says David, Psalm 57.8. My heart is fixed, Oh God, my heart is fixed:
I bequeath •o you a Kingdom saith he, verse 10. Thrdly, He foretells them of troubles and afflictions, he forewa•nes them of temptations that should befall them;
I Bequeath •o you a Kingdom Says he, verse 10. Thrdly, He foretells them of Troubles and afflictions, he forewa•nes them of temptations that should befall them;
and gives them notice he carries an eye on all Satans plots least Satan should have advantage against us for he is ignorant nor of his devises as the Apostle speaks, he has his constant eye upon his Saints and upon their enemies, his eye is upon Leviathan the old Serpent least he should annoy the Church of God.
and gives them notice he carries an eye on all Satan plots lest Satan should have advantage against us for he is ignorant nor of his devises as the Apostle speaks, he has his constant eye upon his Saints and upon their enemies, his eye is upon Leviathan the old Serpent lest he should annoy the Church of God.
I the Lord will watch over it day and night, Hence Bernard taking into his meditation the constant practice of Christ in forewarning his Church of temptations;
I the Lord will watch over it day and night, Hence Bernard taking into his meditation the constant practice of christ in forewarning his Church of temptations;
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he rouzeth them out of their security by this watch word, and tells them Simon Simon, Satan is on you and desires to winnow you, &c. In the words themselves observe these three particulars.
he rouzeth them out of their security by this watch word, and tells them Simon Simon, Satan is on you and Desires to winnow you, etc. In the words themselves observe these three particulars.
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First, This compellation that our Saviour useth is no men personate, he directs it here in a particular speciall terme to him, he names him here Simon. He doth not direct his warning and caveat in generall termes, he saith not the Church of God is in danger,
First, This compellation that our Saviour uses is not men personate, he directs it Here in a particular special term to him, he names him Here Simon. He does not Direct his warning and caveat in general terms, he Says not the Church of God is in danger,
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First, On Christs part, and so it is an intimation of speciall care, he carryes a particular eye upon Peter, and upon every one that belongs to his care and providence, he speakes to him in individuall punctuall termes, he is tender of his protection, it argues the large and unlimited compasse of his knowledge, he takes notice of every man, he sees our condition, he observes our actions, he beholds our carriage in all the turnings of our lives, his eye is on whatsoever can befall us.
First, On Christ part, and so it is an intimation of special care, he carries a particular eye upon Peter, and upon every one that belongs to his care and providence, he speaks to him in Individu punctual terms, he is tender of his protection, it argues the large and unlimited compass of his knowledge, he Takes notice of every man, he sees our condition, he observes our actions, he beholds our carriage in all the turnings of our lives, his eye is on whatsoever can befall us.
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I say it argues not onely his knowledge and inspection, but his especiall regard and affection, he fixeth the eye of his providence upon every poor Christian that belongs to him,
I say it argues not only his knowledge and inspection, but his especial regard and affection, he fixeth the eye of his providence upon every poor Christian that belongs to him,
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We are told indeed by some that he absolutely intends the salvation of the Church in generall, he will provide that the Church of God shall not be ruined ▪ he hath built it on an impregnable Rock• but notwithstanding they say that this o• that particular may, any one Christian may fall away and perish.
We Are told indeed by Some that he absolutely intends the salvation of the Church in general, he will provide that the Church of God shall not be ruined ▪ he hath built it on an impregnable Rock• but notwithstanding they say that this o• that particular may, any one Christian may fallen away and perish.
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It was typified in that charge that was given up to Moses when he tooke the charge of the Government of the people, all the people were delivered him by Pole and by tale;
It was typified in that charge that was given up to Moses when he took the charge of the Government of the people, all the people were Delivered him by Pole and by tale;
a muster was made at his first entrance into his Government, and God surveyed all the Army, a particular of them was given to Moses, and when he resigned them to God again he gives them by tale.
a muster was made At his First Entrance into his Government, and God surveyed all the Army, a particular of them was given to Moses, and when he resigned them to God again he gives them by tale.
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but our hairs, are hairs of the heads of his children, their persons then are under his eye and observance, under his regard and particular inspection.
but our hairs, Are hairs of the Heads of his children, their Persons then Are under his eye and observance, under his regard and particular inspection.
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Secondly, This personall name carries an intimation on Satans part of malice, he desires that no flesh should be saved, he thirsts after an universall destruction,
Secondly, This personal name carries an intimation on Satan part of malice, he Desires that no Flesh should be saved, he thirsts After an universal destruction,
but notwithstanding his more special spight is against the Church of God, he takes more felicity in the ruine and overthrow of one Christian then in the damnation of a 1000 others, to recover one that is gotten out of his snare to bring Israel back,
but notwithstanding his more special spite is against the Church of God, he Takes more felicity in the ruin and overthrow of one Christian then in the damnation of a 1000 Others, to recover one that is got out of his snare to bring Israel back,
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but above all he rejoiceth that the most eminent Saints, Peter and such as are Pillars of the Church, the overthrow of them is a great Conquest to him. One David is more then 10000. of Israel, and to bring him to sin is his cheife ayme, hee hates those above all.
but above all he rejoices that the most eminent Saints, Peter and such as Are Pillars of the Church, the overthrow of them is a great Conquest to him. One David is more then 10000. of Israel, and to bring him to since is his chief aim, he hates those above all.
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Therefore as Pharaoh made it his plot to destroy the male Children,, so doth he to destroy the most masculine Christians of the highest improvement of grace.
Therefore as Pharaoh made it his plot to destroy the male Children,, so does he to destroy the most masculine Christians of the highest improvement of grace.
Thirdly, This compellation, Simon, Simon, it carryes an intimation on Peters part, that is of speciall care and circumspection in case of temptation, it is not enough to rest in generall promises, the Church of God is sure, it is built on a Rock,
Thirdly, This compellation, Simon, Simon, it carries an intimation on Peter's part, that is of special care and circumspection in case of temptation, it is not enough to rest in general promises, the Church of God is sure, it is built on a Rock,
See this care of personall provision how Paul urgeth it, Gal. 6.1. Brethre• if any be overtaken by infirmities, you that are spirituall restore such an one with the spirit of meeknesse, considering thy self least thou be tempted.
See this care of personal provision how Paul urges it, Gal. 6.1. Brethre• if any be overtaken by infirmities, you that Are spiritual restore such an one with the Spirit of meekness, considering thy self lest thou be tempted.
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Thus we see the first consideration, it is a name of personall compellation, Simon Simon. Secondly, This compellation it is a name more naturall to him then his other name;
Thus we see the First consideration, it is a name of personal compellation, Simon Simon. Secondly, This compellation it is a name more natural to him then his other name;
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As the Lord speaks in Isaiah to the people of Israel, when he tells them of their danger, he calls them, thou Worm Jacob; he puts them not in mind of their excellencies and prerogatives,
As the Lord speaks in Isaiah to the people of Israel, when he tells them of their danger, he calls them, thou Worm Jacob; he puts them not in mind of their excellencies and prerogatives,
And then another, I am fearfull, and he argues many insufficiencies of himself, and the pleading of his insufficiencies gained him abundance of strength from God:
And then Another, I am fearful, and he argues many Insufficiencies of himself, and the pleading of his Insufficiencies gained him abundance of strength from God:
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and debate among themselves who should be the greatest, they were at a great dispute, they would needs know who should be the supreme, they imagined a kind of Popery, who should be the leader of all the rest;
and debate among themselves who should be the greatest, they were At a great dispute, they would needs know who should be the supreme, they imagined a kind of Popery, who should be the leader of all the rest;
comfort ye, comfort ye my people, &c. There is no tender hearted Mother, that springs forth into passion and tendernesse of affection, upon sight of the danger of her child,
Comfort you, Comfort you my people, etc. There is no tender hearted Mother, that springs forth into passion and tenderness of affection, upon sighed of the danger of her child,
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First, Here is our enemie Satan, it is one of the names, that the Scripture deciphers the enemy of our salvation by, some times he is called Diabolus the Accuser somtimes NONLATINALPHABET the Tempter, sometimes Apollyon a destroyer, here Satan an enemy,
First, Here is our enemy Satan, it is one of the names, that the Scripture deciphers the enemy of our salvation by, Some times he is called Diabolus the Accuser sometimes the Tempter, sometime Apollyon a destroyer, Here Satan an enemy,
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First, This temptation that he sets on Peter by, it was an importunate temptation, there was great importunity in this temptation to set on Peter and the Apostles.
First, This temptation that he sets on Peter by, it was an importunate temptation, there was great importunity in this temptation to Set on Peter and the Apostles.
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There were many discouragements that might have deter'd him from setting on the Apostles, the Apostles were not unarmed, they lay not naked, they were not as a Citty whose wals were broken down, open to invasion,
There were many discouragements that might have deterred him from setting on the Apostles, the Apostles were not unarmed, they lay not naked, they were not as a city whose walls were broken down, open to invasion,
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First, They were in Christs society, a great priviledge, and it was a great discouragement to Satan to set on Christs se•vants, those that lived and were in the sanctuary of his society.
First, They were in Christ society, a great privilege, and it was a great discouragement to Satan to Set on Christ se•vants, those that lived and were in the sanctuary of his society.
So is a man that strayes from his places saith Solomon, a man that is out of the society of Christ and of good men, he lies open to every free booter, Satan may take him at his pleasure,
So is a man that strays from his places Says Solomon, a man that is out of the society of christ and of good men, he lies open to every free booter, Satan may take him At his pleasure,
and carryed him away b• temptation, as it were in spight of Christ that was the first determent they were in, Christs company and family, yet Satan sets on them.
and carried him away b• temptation, as it were in spite of christ that was the First determent they were in, Christ company and family, yet Satan sets on them.
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A second, discouragement that might have kept him from tempting the Apostles, they were in the state of grace in a blessed condition, they were regenerate.
A second, discouragement that might have kept him from tempting the Apostles, they were in the state of grace in a blessed condition, they were regenerate.
God sets a strong Garrison in the heart of a Christian, faith and grace beates off Satans assaults, notwithstanding the evidence of grace in the hearts and minds of these Apostles, it discourageth not Satan, but he sets on them.
God sets a strong Garrison in the heart of a Christian, faith and grace beats off Satan assaults, notwithstanding the evidence of grace in the hearts and minds of these Apostles, it Discourageth not Satan, but he sets on them.
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The holiest man, the greatest Saint, nay Christ himselfe, Satan dares assault by temptation, as Gregory on that place of Job speakes of Leviathan, he drinkes •p whole Rivers, the wicked of the world, •ay he thinks to drink up Jordan, the Church of God, he will try if he can swallow the Saints, nothing can discourage him, no, not grace in the regenerate.
The Holiest man, the greatest Saint, nay christ himself, Satan dares assault by temptation, as Gregory on that place of Job speaks of Leviathan, he drinks •p Whole rivers, the wicked of the world, •ay he thinks to drink up Jordan, the Church of God, he will try if he can swallow the Saints, nothing can discourage him, no, not grace in the regenerate.
A third determent that might have kept him, and yet he is importunate, they were supported with the but resse and strength of promises, they had speciall assurance that they should not fall;
A third determent that might have kept him, and yet he is importunate, they were supported with thee but resse and strength of promises, they had special assurance that they should not fallen;
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No, so he disputes, with a faith of a Christian, hath God promised that you shall not faile, hath he assured you of your perseverance, no such matter, it is false doctrine, he will assure us, there is no such ground and priviledge, the promises of the Gospell, are no discouragement to him.
No, so he disputes, with a faith of a Christian, hath God promised that you shall not fail, hath he assured you of your perseverance, no such matter, it is false Doctrine, he will assure us, there is no such ground and privilege, the promises of the Gospel, Are no discouragement to him.
yet he durst set on them, and then the Sacrament of the Lords supper, that great conduit pipe of grace, they had received new strength from Christ, notwithstanding all these advantages that the Apostles had, the malice of Satan is thus great,
yet he durst Set on them, and then the Sacrament of the lords supper, that great conduit pipe of grace, they had received new strength from christ, notwithstanding all these advantages that the Apostles had, the malice of Satan is thus great,
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In what case are they that neither live in the society of Christ, but in the walk and range of Satan, that have not the least part of grace, that have no hold upon the promises, that have not any strength from the word and Sacraments.
In what case Are they that neither live in the society of christ, but in the walk and range of Satan, that have not the least part of grace, that have no hold upon the promises, that have not any strength from the word and Sacraments.
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The second, Is the consideration of this temptation and the danger of it, that Satan sets upon them, we find it was a humane temptation, the temptation that Peter and the rest of the Apostles were assaulted? with what was it no diabolicall suggestion but save thy selfe, preserve thy selfe from danger, provide for thine own run not into needlesse trouble, thou canst doe no good,
The second, Is the consideration of this temptation and the danger of it, that Satan sets upon them, we find it was a humane temptation, the temptation that Peter and the rest of the Apostles were assaulted? with what was it not diabolical suggestion but save thy self, preserve thy self from danger, provide for thine own run not into needless trouble, thou Canst do no good,
O but he folds up himselfe in our bowels, and hedges his temptations in our own naturall affections, he bids the Apostle, thou shalt provide against danger, be secure against trouble,
O but he folds up himself in our bowels, and hedges his temptations in our own natural affections, he bids the Apostle, thou shalt provide against danger, be secure against trouble,
so, Satan borrowes temptations from our affections, he goes on in our owne temper of nature and disposition, he bids us love our lives and provide for our selves,
so, Satan borrows temptations from our affections, he Goes on in our own temper of nature and disposition, he bids us love our lives and provide for our selves,
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as those Pyrats are most dangerous that hangs out false colours, that pretend league and yet set on us, we are afraid of Satan when he comes in his own appearance,
as those Pirates Are most dangerous that hangs out false colours, that pretend league and yet Set on us, we Are afraid of Satan when he comes in his own appearance,
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but when he comes like Samuel in the Prophets mantle, when he comes to Christ in the shape of Peter, when he comes in the perswasion of a wife in the necessityes of Children, in the councell of freinds;
but when he comes like Samuel in the prophets mantle, when he comes to christ in the shape of Peter, when he comes in the persuasion of a wife in the necessities of Children, in the council of Friends;
when we sing those Psalms where David curseth Doeg & those that accused him to Saul; we should turn from the little Doegs of the world, to the great Doeg of the Church, Satan that accuseth them day and night,
when we sing those Psalms where David Curseth Doeg & those that accused him to Saul; we should turn from the little Doegs of the world, to the great Doeg of the Church, Satan that Accuseth them day and night,
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See how ready he was to seduce Ahab, here am I, he proffers his service he desires imployment to work mischief how submissively he desires that he ma• winnow Peter, how he sollicites Chri• that he would not cast him out,
See how ready he was to seduce Ahab, Here am I, he proffers his service he Desires employment to work mischief how submissively he Desires that he ma• winnow Peter, how he solicits Chri• that he would not cast him out,
Then as you see the bent of his will, so in the second place, if he desires it, here is a second thing observable, the suspension of his power, he is restrained and chained up, he hath a clog upon him, a limitation, to fall a begging, he is fain to desire it, without leave he can do nothing.
Then as you see the bent of his will, so in the second place, if he Desires it, Here is a second thing observable, the suspension of his power, he is restrained and chained up, he hath a clog upon him, a limitation, to fallen a begging, he is fain to desire it, without leave he can do nothing.
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First, He hath an Originall prohibition, he is cast out of all power and authority, he is the basest of all Gods creatures, he hath no power over the meanest, he can do nothing to Job but by permission.
First, He hath an Original prohibition, he is cast out of all power and Authority, he is the Basest of all God's creatures, he hath no power over the Meanest, he can do nothing to Job but by permission.
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Its Tertullians Meditation, he cannot not hurt a hair of our heads (saith he) nay even the very hairs and bristles of the Swine, he hath not power over them, he must beg leave of God to enter into the heard of Swine, his restraint is such.
Its Tertullia's Meditation, he cannot not hurt a hair of our Heads (Says he) nay even the very hairs and bristles of the Swine, he hath not power over them, he must beg leave of God to enter into the herd of Swine, his restraint is such.
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In the tryall of Job he could do nothing while he had leave given him, God slips one linke of the chaine, he lets him trye what he would do, he doth that to the utmost & then he stops;
In the trial of Job he could do nothing while he had leave given him, God slips one link of the chain, he lets him try what he would do, he does that to the utmost & then he stops;
and sets him bounds of moderation, he hath great strength of malice, great desire, great cunning but his power is limitted, he walks as a Thief with his keeper, he is a dangerous Thief,
and sets him bounds of moderation, he hath great strength of malice, great desire, great cunning but his power is limited, he walks as a Thief with his keeper, he is a dangerous Thief,
but by slight of hand as it were a cunning dexterity and art that he hath, he useth this action that we call Winnowing so all the temptations of Satan they are actions of cunning not of power, he may perswade and seduce us by the dexterity of his skill by inveigling us by temptations,
but by slight of hand as it were a cunning dexterity and art that he hath, he uses this actium that we call Winnowing so all the temptations of Satan they Are actions of cunning not of power, he may persuade and seduce us by the dexterity of his skill by inveigling us by temptations,
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It is onely God that hath power immediately, to enter into the soul, he onely that hath omnipotency, can frame and work and bend the will according to his pleasure;
It is only God that hath power immediately, to enter into the soul, he only that hath omnipotency, can frame and work and bend the will according to his pleasure;
it is onely an art or slight that Satan hath, he is an intreater, and seducer, not an overthrower, That is the first, it is a meer trick of exterity and skill.
it is only an art or slight that Satan hath, he is an intreater, and seducer, not an overthrower, That is the First, it is a mere trick of exterity and skill.
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Thirdly, Winnowing is an action of great stirring & motion, a combustion and beating together, there is a great stirring and beating together in temptation:
Thirdly, Winnowing is an actium of great stirring & motion, a combustion and beating together, there is a great stirring and beating together in temptation:
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As Gregory mourned when he was advanced to the Papacy saith he, Lord I see that the world sees some ill in mee, I am not Crucified to the world as I should.
As Gregory mourned when he was advanced to the Papacy Says he, Lord I see that the world sees Some ill in me, I am not crucified to the world as I should.
As a chast spirit is grieved that the Devill should think him such a one as would yield to the temptation of uncleannes, It makes them mourn, there is no bitternesse to this, to be under the temptation of Satan, to be alway in the sive and in the fanne, alway to have the flayle,
As a chaste Spirit is grieved that the devil should think him such a one as would yield to the temptation of uncleanness, It makes them mourn, there is no bitterness to this, to be under the temptation of Satan, to be always in the sive and in the fan, always to have the flail,
Last of all this winnowing is a purging action, it is vexatious, but it is alwayes profitable, it purgeth out some corruption, wheresoever there is winnowing.
Last of all this winnowing is a purging actium, it is vexatious, but it is always profitable, it Purgeth out Some corruption, wheresoever there is winnowing.
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What doth Satan get by all the temptations and afflictions? by all the stirs that he raiseth in the Church of God? He purgeth the Church, he cleanseth it, he makes it pure, he purgeth the dross from it.
What does Satan get by all the temptations and afflictions? by all the stirs that he Raiseth in the Church of God? He Purgeth the Church, he Cleanseth it, he makes it pure, he Purgeth the dross from it.
but after it is purer in mettall, so the Church of God in all these tryalls of false doctrines and innovations what ever comes to try the Church, there is falling away,
but After it is Purer in mettle, so the Church of God in all these trials of false doctrines and innovations what ever comes to try the Church, there is falling away,
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as it is Amos, 9. Not one graine of corne shall fall to the earth, all that Satan gains by all the troubles in the Christian world, by all his false doctrines who are they? They are set down in the Revelations, they are such as there names are not written in the book of life.
as it is Amos, 9. Not one grain of corn shall fallen to the earth, all that Satan gains by all the Troubles in the Christian world, by all his false doctrines who Are they? They Are Set down in the Revelations, they Are such as there names Are not written in the book of life.
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and not one of the Israelites perished, so in all the temptations and assaults that the Church suffers, not one Saint perisheth, not one graine of Corne miscarryes, the gaine that Satan hath, is the light Chaffe, all that fall away by these seductions are but the loose haires that fall off from the head of the Church in that sicknesse.
and not one of the Israelites perished, so in all the temptations and assaults that the Church suffers, not one Saint Perishes, not one grain of Corn miscarries, the gain that Satan hath, is the Light Chaff, all that fallen away by these seductions Are but the lose hairs that fallen off from the head of the Church in that sickness.
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Secondly, hee yeelds, grants, and subscribes to our petitions, answers all our desires; he puts us not off with a bare acceptance, but fulfils and grants.
Secondly, he yields, grants, and subscribes to our petitions, answers all our Desires; he puts us not off with a bore acceptance, but fulfils and grants.
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a bare insinuation, as that in Zephaniah Chap. 2. v. 3. Seek ye the Lord, all ye meek of the Earth, which have wrought his Judgement, &c. It may be ye shall be hid in the deep of the Lords Anger.
a bore insinuation, as that in Zephaniah Chap. 2. v. 3. Seek you the Lord, all you meek of the Earth, which have wrought his Judgement, etc. It may be you shall be hid in the deep of the lords Anger.
Speak but the word Lord, and Faith will rest upon it; but when arguments and reasons are added, what Faith can denye? Christ argues, proves, and confirms it to us.
Speak but the word Lord, and Faith will rest upon it; but when Arguments and Reasons Are added, what Faith can deny? christ argues, Proves, and confirms it to us.
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O the bowells of a loving Father, that's far beyond the bosome of a friend! What can Infidelity object against this? Observe in this discourse three particulars.
Oh the bowels of a loving Father, that's Far beyond the bosom of a friend! What can Infidelity Object against this? Observe in this discourse three particulars.
as murthering Cain, traitorous Judas, wicked Absolom; we yield these to be wicked men, and yet this title reacheth to them also, they are not free from this imputation.
as murdering Cain, traitorous Judas, wicked Absalom; we yield these to be wicked men, and yet this title reaches to them also, they Are not free from this imputation.
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Notwithstanding their dignity of Apostleship, the priviledge of their Son-ship, their piety and devotion, Christ tells them they are evill and sinfull;
Notwithstanding their dignity of Apostleship, the privilege of their Sonship, their piety and devotion, christ tells them they Are evil and sinful;
We were not cast onely into a puddle of mire, but upon a heap of stones, having so bruised us, that this is subject to the very best of us to be styl'd evil and sinful.
We were not cast only into a puddle of mire, but upon a heap of stones, having so Bruised us, that this is Subject to the very best of us to be styled evil and sinful.
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Secondly, the best of Gods Saints, are lyable to this imputation of evil, and sinfull; the good that's wrought in us, by regeneration, is so weak and feeble, by our Corruption;
Secondly, the best of God's Saints, Are liable to this imputation of evil, and sinful; the good that's wrought in us, by regeneration, is so weak and feeble, by our Corruption;
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as Da•id saith, O Lord thine eyes, see thee feeble imperfections of grace, thy eyes behold the weak beginnings of grace, thy eye-lids try the Children of men:
as Da•id Says, Oh Lord thine eyes, see thee feeble imperfections of grace, thy eyes behold the weak beginnings of grace, thy eyelids try the Children of men:
though by nature ye are sinful, and evil, and tainted with Corruption, yet there are some impressions of equity, some principles of common honesty still preserved;
though by nature you Are sinful, and evil, and tainted with Corruption, yet there Are Some impressions of equity, Some principles of Common honesty still preserved;
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those that are unsanctified, have some rules of honesty engraven upon them, some impressions of the image of God, that image not wholly defaced, concerning truths and rules of morality, which nature hath still preserved.
those that Are unsanctified, have Some rules of honesty engraven upon them, Some impressions of the image of God, that image not wholly defaced, Concerning truths and rules of morality, which nature hath still preserved.
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Nature it self starts back at some abominations in an unregenerate man, the Conscience of an unregenerate man, checks it self at some horrible impiety.
Nature it self starts back At Some abominations in an unregenerate man, the Conscience of an unregenerate man, Checks it self At Some horrible impiety.
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it's that that quickens industry, this is the plummet that turns the great Wheel of all the world, that makes perpetual motion of labour, to leave something behind for Children.
it's that that quickens industry, this is the plummet that turns the great Wheel of all the world, that makes perpetual motion of labour, to leave something behind for Children.
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Fourthly, the sweetness, as that it takes off the harshness of all the toyl and care incident to parents, the care in bringing forth, the care in bringing up;
Fourthly, the sweetness, as that it Takes off the harshness of all the toil and care incident to Parents, the care in bringing forth, the care in bringing up;
Now I come to the second, and that's the use and improvement that Christ makes of it, he cloaths himself with this affection, this similitude of a loving Father to Children;
Now I come to the second, and that's the use and improvement that christ makes of it, he clothes himself with this affection, this similitude of a loving Father to Children;
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he useth this language, of love to us, conveyes these thoughts in the sweetest expressions, that we may feel the sweetness of the love of God in the sweetest expressions. Take it in three manifestations.
he uses this language, of love to us, conveys these thoughts in the Sweetest expressions, that we may feel the sweetness of the love of God in the Sweetest expressions. Take it in three manifestations.
Wouldest thou conceive his Tenderness? he presents himself as a Hen that gathers her chickens under her wings, Mat. 23. And as a Hen bears up her wings, &c. Deut. 32. or as the Eagle.
Wouldst thou conceive his Tenderness? he presents himself as a Hen that gathers her chickens under her wings, Mathew 23. And as a Hen bears up her wings, etc. Deuteronomy 32. or as the Eagl.
And because all these relations fall short, he joyns all together, he that doth the will of my Father, is my Father, my Mother, my Brother, &c. and in the Canticles, Open unto me, my love, my dove, my undefiled.
And Because all these relations fallen short, he joins all together, he that does the will of my Father, is my Father, my Mother, my Brother, etc. and in the Canticles, Open unto me, my love, my dove, my undefiled.
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Thirdly, he cloaths himself with the tender affection of love, as in St. John; Pity, that is a tender and melting affection, the Lord is exceeding pitiful, as in S. James; he hath a fellow-feeling of our sorrows,
Thirdly, he clothes himself with the tender affection of love, as in Saint John; Pity, that is a tender and melting affection, the Lord is exceeding pitiful, as in S. James; he hath a fellow-feeling of our sorrows,
Secondly, heavenly father, it argues his allsufficiency, God father of heaven, Lord of heaven and earth, he's abundantly able to supply our necessity.
Secondly, heavenly father, it argues his All-sufficiency, God father of heaven, Lord of heaven and earth, he's abundantly able to supply our necessity.
Secondly, a Child should ask that which is useful and profitable, and of all other gifts, the gift of the holy Ghost is most useful, it is a gift of the highest nature.
Secondly, a Child should ask that which is useful and profitable, and of all other Gifts, the gift of the holy Ghost is most useful, it is a gift of the highest nature.
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one dram of grace, one blessed suggestion from the Spirit of truth, one blessed motion darted into the heart by the holy Ghost, is more worth than all the world:
one dram of grace, one blessed suggestion from the Spirit of truth, one blessed motion darted into the heart by the holy Ghost, is more worth than all the world:
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the surest sign, and richest evidence of Gods love, is the gift of the spirit, the love of God when it is shed abroad in the heart by the holy Ghost;
the Surest Signen, and Richest evidence of God's love, is the gift of the Spirit, the love of God when it is shed abroad in the heart by the holy Ghost;
Lord, what prayers should prevail with thee, if such prayers as these prevail not; other prayers may hit or miss, but prayers for Gods Spirit never returns empty.
Lord, what Prayers should prevail with thee, if such Prayers as these prevail not; other Prayers may hit or miss, but Prayers for God's Spirit never returns empty.
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the Kingdom of heaven is compared to a treasure found in the field not look'd for, there's preventing grace, the touch of the spirit that works upon the heart in the first prevention, vers. 45. The Kingdom of heaven is likened unto a Merchant, that sought pearls, and found them;
the Kingdom of heaven is compared to a treasure found in the field not looked for, there's preventing grace, the touch of the Spirit that works upon the heart in the First prevention, vers. 45. The Kingdom of heaven is likened unto a Merchant, that sought Pearls, and found them;
Lastly, prayer obtains the spirit of perseverance, without the which all holy motions and inspirations are like a wind, that passeth away, and cometh not again.
Lastly, prayer obtains the Spirit of perseverance, without the which all holy motions and inspirations Are like a wind, that passes away, and comes not again.
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or wish things unfit, and to the hurt of their Children, as old Isaac was mistaken in his blessing, the mother of Zebedees Children asked she knew not what,
or wish things unfit, and to the hurt of their Children, as old Isaac was mistaken in his blessing, the mother of Zebedee's Children asked she knew not what,
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all that earthly fathers enjoy is but borrowed, the oyl in the Cruze may fail, the oyl in the barrell may be spent, all ye have is but borrowed, &c.
all that earthly Father's enjoy is but borrowed, the oil in the Cruise may fail, the oil in the barrel may be spent, all you have is but borrowed, etc.
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Thirdly, if ye that are parents have tenderness of affection towards your Children, how much more your heavenly father? God is full of bounty and mercy, ye are evil and evil natured, God gives liberally and upbraids not, to compare with him the goodness of men, is not so much as one dust of sand, to the glory of the whole earth,
Thirdly, if you that Are Parents have tenderness of affection towards your Children, how much more your heavenly father? God is full of bounty and mercy, you Are evil and evil natured, God gives liberally and upbraids not, to compare with him the Goodness of men, is not so much as one dust of sand, to the glory of the Whole earth,
we had a being in him, before we had any in our selves, he that planteth the ear, shall not be hear? and he that planteth the tenderness of Parents to Children, shall not he have Compassion? nay,
we had a being in him, before we had any in our selves, he that plants the ear, shall not be hear? and he that plants the tenderness of Parents to Children, shall not he have Compassion? nay,
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If reverence be due to the Parents of the flesh, how much more to the parents of the spirit? how much more reverence and obedience to your heavenly Father?
If Reverence be due to the Parents of the Flesh, how much more to the Parents of the Spirit? how much more Reverence and Obedience to your heavenly Father?
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