Sinne's discovery and revenge. As it was delivered in a sermom [sic] to the Right Honorable House of Peers in the Abbey Church at Westminster, on Wednsday [sic], December 30. 1646. Being the day of the monethly publick fast. / By Thomas Horton B. D. Reader of Divinity in Gresham Colledge, and Pastor of Colechurch in London. Published by the order of the said House.
It was for the first Original, and Primitive rise of it, deliver'd by the Holy Man Moses to two of the Tribes of Israel, Reuben and Gad. And that upon a Petition prefer'd by them to himself, together with Eleazar the Priest,
It was for the First Original, and Primitive rise of it, Delivered by the Holy Man Moses to two of the Tribes of Israel, Reuben and Gad. And that upon a Petition preferred by them to himself, together with Eleazar the Priest,
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and plainly, and openly with them, as became the Prophet of the Lord, and herein approves himself to be that which the Apostle styles him, even faithfull in all his house.
and plainly, and openly with them, as became the Prophet of the Lord, and herein approves himself to be that which the Apostle styles him, even faithful in all his house.
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Before we come to the main point considerable and as principally intended in the Text, as the particular scope of it, here is somewhat which we may observe in Generall, as preparatory and introductive hereunto,
Before we come to the main point considerable and as principally intended in the Text, as the particular scope of it, Here is somewhat which we may observe in General, as preparatory and introductive hereunto,
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and that in sundry Deductions, which I shall but name and touch upon. As first for the manner of his proposall, and breaking of this businesse to them.
and that in sundry Deductions, which I shall but name and touch upon. As First for the manner of his proposal, and breaking of this business to them.
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but yet he thinks they may at last repent them, as indeed in conclusion they did, and therefore but If. This shews us how we should carry our selves upon such occasions as these are;
but yet he thinks they may At last Repent them, as indeed in conclusion they did, and Therefore but If. This shows us how we should carry our selves upon such occasions as these Are;
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Observe, that there's a great deal of guilt and iniquity even in sins of Omission. The neglect of what we should do is a businesse which we are accountable for,
Observe, that there's a great deal of guilt and iniquity even in Sins of Omission. The neglect of what we should do is a business which we Are accountable for,
We are not onely commanded by God to abstain from evill, but likewise to do good. And the failing in this is such a matter as the people of God are wont to be much grieved and humbled for:
We Are not only commanded by God to abstain from evil, but likewise to do good. And the failing in this is such a matter as the people of God Are wont to be much grieved and humbled for:
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That our prayers are so full of coldnesse, and our hearings so full of dulnesse, and our fastings so full of customarines, and our converse so full of unprofit ablenesse, as oftentimes it is:
That our Prayers Are so full of coldness, and our hearings so full of dulness, and our Fastings so full of customariness, and our converse so full of unprofit ableness, as oftentimes it is:
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But neglects, and leaving duty undone, this it seldome or never troubles them: Now this is that which we ought to consider, and to be affected withall.
But neglects, and leaving duty undone, this it seldom or never Troubles them: Now this is that which we ought to Consider, and to be affected withal.
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Besides further, the manner of expression may be taken notice of in the laying of the Accusation, in that it is here put in the preter perfect tense, ye have sinned.
Beside further, the manner of expression may be taken notice of in the laying of the Accusation, in that it is Here put in the preter perfect tense, you have sinned.
Have sinned? Nay, but soft I pray, why so? One would ha•• thought it had been a great deal more sutable in the ordinary congruity of speech, to have laid it in the future, and so 〈 ◊ 〉 to have set it thus. If ye will not do so, ye shall sin, or ye will sin;
Have sinned? Nay, but soft I pray, why so? One would ha•• Thought it had been a great deal more suitable in the ordinary congruity of speech, to have laid it in the future, and so 〈 ◊ 〉 to have Set it thus. If you will not do so, you shall sin, or you will since;
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first, hereby to signifie that there is a guilt even in evill purposes and resolutions before they come into Act. The very thought of foolishnesse is sin, as Solomon tels us.
First, hereby to signify that there is a guilt even in evil Purposes and resolutions before they come into Act. The very Thought of foolishness is since, as Solomon tells us.
so it was here with these people in the Text. Whiles they now had such thoughts in themselves to decline that work which belonged unto them, it had the danger of guilt upon them,
so it was Here with these people in the Text. While they now had such thoughts in themselves to decline that work which belonged unto them, it had the danger of guilt upon them,
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This is that which we should think for our selves, that God considers and judges of us by what we are in our Intentions, as we has by what we are in our Actions, whether in good or evil, what we would be, that with him we are. Secondly;
This is that which we should think for our selves, that God considers and judges of us by what we Are in our Intentions, as we has by what we Are in our Actions, whither in good or evil, what we would be, that with him we Are. Secondly;
by telling them that in the Omission of it, they should be guilty of sin. Here was now Argumentum ad Homines. He knew whom he spake to, at least for a great party amongst them, to wit, the people of God:
by telling them that in the Omission of it, they should be guilty of since. Here was now Argumentum ad Homines. He knew whom he spoke to, At least for a great party among them, to wit, the people of God:
But this is the purpose of those which are good; not to allow themselves wittingly in any sin. So that now if ye can but convince them of this, ye have sufficiently wrought upon them,
But this is the purpose of those which Are good; not to allow themselves wittingly in any since. So that now if you can but convince them of this, you have sufficiently wrought upon them,
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When we would take men off from any thing, which is am••••, or put them for ward upon any thing which becomes them, this is the readiest way, which we can take with them;
When we would take men off from any thing, which is am••••, or put them for ward upon any thing which becomes them, this is the Readiest Way, which we can take with them;
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and to accomplish their private designes, which they lay down to themselves do intangle the Consciences of the weak by those burthens, which they lay upon them,
and to accomplish their private designs, which they lay down to themselves do entangle the Consciences of the weak by those burdens, which they lay upon them,
It was somewhat, that they should have sinned against Moses, and against then Brethren, and against themselves (as indeed they had done all this, in such a neglect) yea, but against the LORD.
It was somewhat, that they should have sinned against Moses, and against then Brothers, and against themselves (as indeed they had done all this, in such a neglect) yea, but against the LORD.
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Behold: There are two words in this Text of special inforcement, and provocation Here's BEHOLD, and BE SƲRE. Behold, that's prefixt to the sin. And Be sure, that's prefixt to the punishment. And both upon very good ground.
Behold: There Are two words in this Text of special enforcement, and provocation Here's BEHOLD, and BE SƲRE. Behold, that's prefixed to the since. And Be sure, that's prefixed to the punishment. And both upon very good ground.
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NONLATINALPHABET. If ye will not do so. So? How is that? This we must fetch from the Context by looking back upon the former part of the Chapter, where the businesse is related to us;
. If you will not do so. So? How is that? This we must fetch from the Context by looking back upon the former part of the Chapter, where the business is related to us;
but this is enough to know of them, that they had ability and opportunity offer'd them of being helpfull to the people of God, which they neglected, and thereupon were cursed.
but this is enough to know of them, that they had ability and opportunity offered them of being helpful to the people of God, which they neglected, and thereupon were cursed.
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The like we shall find to be pronouced against those which did not help against Moab. Jerem. 48.10. Cursed is he that does the work of the Lord deceitfully;
The like we shall find to be pronounced against those which did not help against Moab. Jeremiah 48.10. Cursed is he that does the work of the Lord deceitfully;
First in order to our Brethren. And so there are these Aggravations in it. First, as it is a piece of Injustice, and unsutablenesse, and inequality of proceeding;
First in order to our Brothers. And so there Are these Aggravations in it. First, as it is a piece of Injustice, and unsuitableness, and inequality of proceeding;
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Are you better then they? Is your pains and trouble, and hazard, and diseasing of your selves more to you, then theirs is to them? Why should ye refuse to do that, which others do before you? There is somewhat considerable in this.
are you better then they? Is your pains and trouble, and hazard, and diseasing of your selves more to you, then theirs is to them? Why should you refuse to do that, which Others do before you? There is somewhat considerable in this.
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Wherefore discourage ye, or break ye the hearts of the children of Israel, from going over into the land? Teniu. And this is amplified from an example of great mischiefs, which hereby happened to their fore-fathers, in v. 8. so then if ye refuse to go (saies he) who shall? This is a great Aggravation which lies upon these sins of omission;
Wherefore discourage you, or break you the hearts of the children of Israel, from going over into the land? Teniu. And this is amplified from an Exampl of great mischiefs, which hereby happened to their Forefathers, in v. 8. so then if you refuse to go (Says he) who shall? This is a great Aggravation which lies upon these Sins of omission;
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look how much strength, or wealth, or wit, or policy any have more then others, it is not their own but the Churches, and for the good of the people of God.
look how much strength, or wealth, or wit, or policy any have more then Others, it is not their own but the Churches, and for the good of the people of God.
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and their miseries reflect upon him. When the Enemy prevails against the Church, it does so far forth prevail against the Truth, which is profest, and maintain•d by the Church.
and their misery's reflect upon him. When the Enemy prevails against the Church, it does so Far forth prevail against the Truth, which is professed, and maintain•d by the Church.
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And that ye may know what I mean, and drive at all this while in this Discourse, it is that which is most proper and sutable to the occasion of this present Day as concerning the elief of Ireland, which is now in so great distresse,
And that you may know what I mean, and drive At all this while in this Discourse, it is that which is most proper and suitable to the occasion of this present Day as Concerning the elief of Ireland, which is now in so great distress,
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D•th not He that pondereth the heart consider it? And be that keepeth thy soul, doth not be know it? And shall not be render to every man according to his works? It is spoken there of private violences and oppressions of particular persons, &c. which every one in his place is to redresse;
D•th not He that pondereth the heart Consider it? And be that Keepeth thy soul, does not be know it? And shall not be render to every man according to his works? It is spoken there of private violences and oppressions of particular Persons, etc. which every one in his place is to redress;
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For this Exhortation reaches not onely to those, which are interested in the Affairs of State (although to them principally) but to all others whatsoever in their severall ranks and relations.
For this Exhortation reaches not only to those, which Are interested in the Affairs of State (although to them principally) but to all Others whatsoever in their several ranks and relations.
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and that afterward we our selves may return, and be guiltlesse before the Lord, and before Israel, to use the words of Moses in the verse before the Text. This, I say, is the work of the Day, at least in regard of the first originall of it;
and that afterwards we our selves may return, and be guiltless before the Lord, and before Israel, to use the words of Moses in the verse before the Text. This, I say, is the work of the Day, At least in regard of the First original of it;
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if it be not better lookt to, and prevented, that so we may derive our punishment from that which is the matter of our sin? As He that will win England, so he that will save or recover England, he must begin first at Ireland, as we use to speak.
if it be not better looked to, and prevented, that so we may derive our punishment from that which is the matter of our sin? As He that will win England, so he that will save or recover England, he must begin First At Ireland, as we use to speak.
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And so much of the first Generall in the Text; viz. The Discovery of sin. But if ye will not do so, ye have finned, &c. I come now to that, which I chiefly, and principally aime at in this Scripture:
And so much of the First General in the Text; viz. The Discovery of since. But if you will not do so, you have finned, etc. I come now to that, which I chiefly, and principally aim At in this Scripture:
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This is that which is here supposed by Moses. He saies, Be sure, as knowing mens natures in this particular, which is to doubt and make a question of it.
This is that which is Here supposed by Moses. He Says, Be sure, as knowing men's nature's in this particular, which is to doubt and make a question of it.
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though I walk in the imagination of my heart, to adde deunkennesse to thirst. And so Babylon, she said, Sho should be a Lady for ever, &c. Isa. 47.7. Would we know whence this proceeds;
though I walk in the imagination of my heart, to add deunkennesse to thirst. And so Babylon, she said, Sho should be a Lady for ever, etc. Isaiah 47.7. Would we know whence this proceeds;
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Thus he did in the first sin of a•• when he tempted our first Parents, Adam and Eve, in Paradise, He took this course with them, to perswade them, that their sin should not reach them.
Thus he did in the First since of a•• when he tempted our First Parents, Adam and Eve, in Paradise, He took this course with them, to persuade them, that their since should not reach them.
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first he intises them to the miscarriage; and then he perswades them of the concealment, or rather first perswades them of the concealment, and from thence intises them to venture upon the miscarriage; Telling them, that if they will but try it, they shall be never a whit the worse for it.
First he intises them to the miscarriage; and then he persuades them of the concealment, or rather First persuades them of the concealment, and from thence intises them to venture upon the miscarriage; Telling them, that if they will but try it, they shall be never a whit the Worse for it.
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This the Prophet Jeremy complains of, Jer. 8.11. They have healed the hurt of the Daughter o• my people sleighily , saying, Peac• peace, when there is no peace.
This the Prophet Jeremiah complains of, Jer. 8.11. They have healed the hurt of the Daughter o• my people sleighily, saying, Peac• peace, when there is no peace.
harden others in their sins, by their applauses and approbations of them. And I would that great Persons were alwayes free from such inconveniences as these are.
harden Others in their Sins, by their applauses and approbations of them. And I would that great Persons were always free from such inconveniences as these Are.
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Which having some seeming sweetnesse in it, does draw on people to the commission of it, without any attendance at all to the consequents, which issue upon it.
Which having Some seeming sweetness in it, does draw on people to the commission of it, without any attendance At all to the consequents, which issue upon it.
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and was never yet detected, and why should he fear it now? And the Cheater, He thinks with himself, that he has cozened and defrauded others for such a time, and was never yet discovered.
and was never yet detected, and why should he Fear it now? And the Cheater, He thinks with himself, that he has cozened and defrauded Others for such a time, and was never yet discovered.
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Because entence against an evil doer is not executed speedi'y, therefore the Heart of the sons of men is fully set in them to do evill. Ecclesiast. 8.11.
Because entence against an evil doer is not executed speedi'y, Therefore the Heart of the Sons of men is Fully Set in them to do evil. Ecclesiatest. 8.11.
Whoso bides it, bides the Winde, and the ointment of his right hand, which betrayes it self. That is, he makes himself ridiculous by undertaking of a thing which is impossible.
Whoso bides it, bides the Wind, and the ointment of his right hand, which betrays it self. That is, he makes himself ridiculous by undertaking of a thing which is impossible.
For a man to think to hide the winde is a very fond, and foolish imagination, Who hath gathered the Winde in his fists? Prov. 30.8. And Eccles. 8.8. There is no man hath power over the Winde to retain the Winde Ha••uach.
For a man to think to hide the wind is a very found, and foolish imagination, Who hath gathered the Wind in his fists? Curae 30.8. And Eccles. 8.8. There is no man hath power over the Wind to retain the Wind Ha••uach.
Now when we speak of this discovery of sin, and the readines of it to reveal it self, we must know that this holds true according to a double reference;
Now when we speak of this discovery of since, and the readiness of it to reveal it self, we must know that this holds true according to a double Referente;
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There's many an one, which comes to the Word, and who partakes of the Ministeriall Dispensation, who still abides and continues in his sins, without any remorse;
There's many an one, which comes to the Word, and who partakes of the Ministerial Dispensation, who still abides and continues in his Sins, without any remorse;
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Those which in time of welfare and prosperity were so busie in following of their lusts, and sinfull pleasures, that they had no leasure to think of their sins,
Those which in time of welfare and Prosperity were so busy in following of their Lustiest, and sinful pleasures, that they had no leisure to think of their Sins,
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As those which have some bodily weaknesse and infirmity hanging about them, though it may be they feel it not otherwise, yet they shall feel it in bad weather. Even so is it likewise with mens sins, Affliction will put them in minde of them.
As those which have Some bodily weakness and infirmity hanging about them, though it may be they feel it not otherwise, yet they shall feel it in bad weather. Even so is it likewise with men's Sins, Affliction will put them in mind of them.
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Thus Manasses, when he was among the thorns, and bound with setters, and carried to Babylon, it is said that in his affliction he humbled himself greatly before he Lord. 2 Chron. 33.12.
Thus Manasses, when he was among the thorns, and bound with setters, and carried to Babylon, it is said that in his affliction he humbled himself greatly before he Lord. 2 Chronicles 33.12.
Yes, but now they came to apprehend it, when this distresse sell upon them. Thirdly, The commission of some other sin, especially of more hainous consideration.
Yes, but now they Come to apprehend it, when this distress fell upon them. Thirdly, The commission of Some other since, especially of more heinous consideration.
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As long as men go on in a fair and civill course without the guilt of any noted offence, some sins which yet neerly concern them, do not shew themselves, or appear unto them;
As long as men go on in a fair and civil course without the guilt of any noted offence, Some Sins which yet nearly concern them, do not show themselves, or appear unto them;
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but when they fall into some grusse abhominations, this discovers them, and makes them known. Scandalous miscarriages, they more discover the corruption of Nature;
but when they fallen into Some grusse abominations, this discovers them, and makes them known. Scandalous miscarriages, they more discover the corruption of Nature;
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When men once fall into these, they hence see that filthy spring of lust and wickednesse, which they carry about them, which occasionally is found out to them.
When men once fallen into these, they hence see that filthy spring of lust and wickedness, which they carry about them, which occasionally is found out to them.
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And so also some smaller sins which they have given themselves allowance in, these are found out to them by greater, which afterwards through Gods just permission they fall into.
And so also Some smaller Sins which they have given themselves allowance in, these Are found out to them by greater, which afterwards through God's just permission they fallen into.
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Secondly, it does so also to others; it finds men out in the view of the world: And this it does again in divers wayes, which I can but name, and point out unto you.
Secondly, it does so also to Others; it finds men out in the view of the world: And this it does again in diverse ways, which I can but name, and point out unto you.
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First occasionally from themselves. As mens sins shall find them out to themselves, so from themselves also to others. There is somewhat in their own persons, and carriages which shall shew and discover their sins.
First occasionally from themselves. As men's Sins shall find them out to themselves, so from themselves also to Others. There is somewhat in their own Persons, and carriages which shall show and discover their Sins.
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There are some kind of sins, which leave a mark and witnesse behinde them, upon those which are guilty of them. As Rev. 1.27. They received in themselves that recompence of their errour which was meet.
There Are Some kind of Sins, which leave a mark and witness behind them, upon those which Are guilty of them. As Rev. 1.27. They received in themselves that recompense of their error which was meet.
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so there is somewhat which is proportionable still. Sometimes by their Dreams; many robberies and murthers thus discover'd. Sometimes by their waking distempers;
so there is somewhat which is proportionable still. Sometime by their Dreams; many robberies and murders thus discovered. Sometime by their waking distempers;
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and pluck up every stone in the heart; and glad that it can find any peace or relaxation upon such a condition; Thus occasionally from men themselves. Secondly, Occasionally also from others;
and pluck up every stone in the heart; and glad that it can find any peace or relaxation upon such a condition; Thus occasionally from men themselves. Secondly, Occasionally also from Others;
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Lastly, 〈 … 〉 you also occasionally from the other creatures. 〈 … 〉 and unexpected wayes to bring sin and sinners to 〈 … 〉 the stone out of the wall to cry, and there's the be 〈 … 〉 to answer it.
Lastly, 〈 … 〉 you also occasionally from the other creatures. 〈 … 〉 and unexpected ways to bring since and Sinners to 〈 … 〉 the stone out of the wall to cry, and there's the be 〈 … 〉 to answer it.
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Here's that which may meet then with all reserved and close kind of sinners, who give themselves liberty in any secret way of wickednesse whatsoever, upon this ground and incouragement,
Here's that which may meet then with all reserved and close kind of Sinners, who give themselves liberty in any secret Way of wickedness whatsoever, upon this ground and encouragement,
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If I should by chance speak to any at this time in this present Auditory (as it is hard in so great a number not to be some) I say if I should now speak to any such;
If I should by chance speak to any At this time in this present Auditory (as it is hard in so great a number not to be Some) I say if I should now speak to any such;
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Find you out to your selves, and find you out to others, and discover you to the world. It's impossible that any wilfull sinner should absolutely, and totally lye hid.
Find you out to your selves, and find you out to Others, and discover you to the world. It's impossible that any wilful sinner should absolutely, and totally lie hid.
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The Second is sin in its revengefull and Virdicative nature; there are some impudent and hard-hearted sinners, which it may be do not care though sin find them out in the first sense.
The Second is since in its revengeful and Virdicative nature; there Are Some impudent and hardhearted Sinners, which it may be do not care though since find them out in the First sense.
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Therefore here's a second thing which seems to be intimated to us in this expression; And that is the heavy effect of sin, in its just punishment, and revenge.
Therefore here's a second thing which seems to be intimated to us in this expression; And that is the heavy Effect of since, in its just punishment, and revenge.
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That though hand joyn in hand, yet the wicked shall not go unpunished. Prov. 16.5. And that evill shall hunt the wicked to overthrow him. Psal. 140.11.
That though hand join in hand, yet the wicked shall not go unpunished. Curae 16.5. And that evil shall hunt the wicked to overthrow him. Psalm 140.11.
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And that the sinner shall be recompenced on the earth. Pro. 11.31. &c. Now this revengefulnesse of sin does vent and discover it self in divers particulars.
And that the sinner shall be recompensed on the earth. Pro 11.31. etc. Now this revengefulness of since does vent and discover it self in diverse particulars.
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Thus he did with Ahab, 1 King. 21.23. Him that dyeth of Ahab in the City the dogs shall eat, &c. answerable to his carriage to Nab th. Thus he did with Agag, 1 Sam. 15.22. As thy sword hath made women childlesse.
Thus he did with Ahab, 1 King. 21.23. Him that Dies of Ahab in the city the Dogs shall eat, etc. answerable to his carriage to Nab th. Thus he did with Agag, 1 Sam. 15.22. As thy sword hath made women childless.
Where the sin is pride, the punishment is usually aba, ement; where the sin is excesse, the punishment is many times want; where the sin is too much fondnesse of any comfort, the punishment is for the most part deprivation, or else the turning of that comfort into a crosse. As to instance a little further, David he is proud of his people, and in a bravado will have them to be numbred;
Where the since is pride, the punishment is usually aba, ement; where the since is excess, the punishment is many times want; where the since is too much fondness of any Comfort, the punishment is for the most part deprivation, or Else the turning of that Comfort into a cross. As to instance a little further, David he is proud of his people, and in a bravado will have them to be numbered;
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The Lord does in this case with them, as in Solomons dealing with Shimei; He punishes one fact in another. Shimei had contrary to his Covenant gone beyond the bounds, which were set him,
The Lord does in this case with them, as in Solomons dealing with Shimei; He Punishes one fact in Another. Shimei had contrary to his Covenant gone beyond the bounds, which were Set him,
and whereas he was confined to Jerusalem, he runs further to Gath; This was a businesse which in it self we may conceive had no great matter in it, you but under the punishment of this miscarriage, is censured his insolency against David. God does not alwayes so punctually stand upon it,
and whereas he was confined to Jerusalem, he runs further to Gaza; This was a business which in it self we may conceive had no great matter in it, you but under the punishment of this miscarriage, is censured his insolency against David. God does not always so punctually stand upon it,
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as to punish such a sin immediately with a punishment proper to the offence, he will punish it now and then with a punishment it may be mis-placed, and mis-taken, and wrongfully imposed;
as to Punish such a since immediately with a punishment proper to the offence, he will Punish it now and then with a punishment it may be misplaced, and mistaken, and wrongfully imposed;
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because himself has a quarrel against them for some other misbehaviour besides, which he takes notice of in them, either the neglect of some opportunities of doing good,
Because himself has a quarrel against them for Some other misbehaviour beside, which he Takes notice of in them, either the neglect of Some opportunities of doing good,
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and rather to let out our indignation against our own sins, for which we justly suffer from God; then too much to plod upon our injuries, wherein we suffer unjustly from men Thou hast had some secret evill course it may be, which thou hast not yet repented of,
and rather to let out our Indignation against our own Sins, for which we justly suffer from God; then too much to plod upon our injuries, wherein we suffer unjustly from men Thou hast had Some secret evil course it may be, which thou hast not yet repented of,
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and though the Lord has forborn thee in one particular, yet he will meet with thee in another way, as the Barbarians reasoned about Paul, when they saw the Viper hanging upon his hand:
and though the Lord has forborn thee in one particular, yet he will meet with thee in Another Way, as the Barbarians reasoned about Paul, when they saw the Viper hanging upon his hand:
This was in regard of Paul at present, but fa•sly concluded, (and to by the way it may be sometimes of other men, which therefore we must be cautelous how we apply to particular persons) but yet there was this generall truth in it, which it seems these Heathen were sensible of;
This was in regard of Paul At present, but fa•sly concluded, (and to by the Way it may be sometime of other men, which Therefore we must be cautelous how we apply to particular Persons) but yet there was this general truth in it, which it seems these Heathen were sensible of;
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Oh tis a sweet thing to keep in good termes with God, and to have nothing lye upon our Consciences which may expose us to his wrath and judgement, at such a time, when we are least aware.
O this a sweet thing to keep in good terms with God, and to have nothing lie upon our Consciences which may expose us to his wrath and judgement, At such a time, when we Are least aware.
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Thirdly, in the punishment of sins, which were long ago committed, we use to say, Nullum tempus occurrit Regi. It holds true in the King of all the world;
Thirdly, in the punishment of Sins, which were long ago committed, we use to say, Nullum Tempus occurrit King. It holds true in the King of all the world;
find men out in their duties, to hinder the performance of them; and find them out in their prayers to obstruct the successe of them; and find them out in their afflictions, to make them so much the more tedious,
find men out in their duties, to hinder the performance of them; and find them out in their Prayers to obstruct the success of them; and find them out in their afflictions, to make them so much the more tedious,
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And therefore the Church very seasonably prays (as some Interpreters expound the words) Psal. 79.8. Oh remember not against us the iniquities of those which have been before us. Gnavonoth rishonim.
And Therefore the Church very seasonably prays (as Some Interpreters expound the words) Psalm 79.8. O Remember not against us the iniquities of those which have been before us. Gnavonoth rishonim.
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First, by the Hand of Justice in the Sword of the Publique Magistrate: The Magistrate is said not to bear the Sword in vain, to be a terror to evill works;
First, by the Hand of justice in the Sword of the Public Magistrate: The Magistrate is said not to bear the Sword in vain, to be a terror to evil works;
to be the Minister of God, a Revenger to execute his wrath upon him that doth evill, &c. To shew both him what is his office; and others, what to look for from him.
to be the Minister of God, a Revenger to execute his wrath upon him that does evil, etc. To show both him what is his office; and Others, what to look for from him.
Secondly, By the Hand of Violence, in the sword of the Common Enemy. Those which scape the executions of peace, they meet sometimes with the punishments of warre, and common invasion;
Secondly, By the Hand of Violence, in the sword of the Common Enemy. Those which escape the executions of peace, they meet sometime with the punishments of war, and Common invasion;
There's many a one has been a prisoner of warre, which should have been a prisoner of Common-justice. Many one has been plundred, who should have been confiscated; And many an one has lost his life by a Bullet, which it may be,
There's many a one has been a prisoner of war, which should have been a prisoner of common-justice. Many one has been plundered, who should have been confiscated; And many an one has lost his life by a Bullet, which it may be,
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as God has punisht the whole Kingdom in generall for the common abominations, so he has met with some persons in particular (no question) for their particular miscarriages;
as God has punished the Whole Kingdom in general for the Common abominations, so he has met with Some Persons in particular (no question) for their particular miscarriages;
so also by false friends, whom he makes sometimes Instruments of Justice. As Benhadad slain by Hazael; Sennacherib by his own two sons; Ishbosheth by his servants, &c.
so also by false Friends, whom he makes sometime Instruments of justice. As Benhadad slave by hazael; Sennacherib by his own two Sons; Ishbosheth by his Servants, etc.
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Fourthly, By the Hand of Fury, and Despair, in the sword of Men themselves 〈 ◊ 〉 then sin shall not find some men out, God will make it to find them out now and then even by their own wicked hands.
Fourthly, By the Hand of Fury, and Despair, in the sword of Men themselves 〈 ◊ 〉 then since shall not find Some men out, God will make it to find them out now and then even by their own wicked hands.
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As briefly these First, you, though never so Great. The sin of Noblemen and Princes. Secondly, you, though never so wise. The sin of Statesmen, and Politicians.
As briefly these First, you, though never so Great. The since of Noblemen and Princes. Secondly, you, though never so wise. The since of Statesmen, and Politicians.
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That there are those in this number which are a great ornament to Religion, which are a great blessing to the Kingdom, which are a great incouragement of godlinesse in others of inferiour condition;
That there Are those in this number which Are a great ornament to Religion, which Are a great blessing to the Kingdom, which Are a great encouragement of godliness in Others of inferior condition;
But yet with all give me leave to adde this as a Minister of Christ, that if there be any which are not thus, but rather the quite contrary (as I would with all my heart, it were uncharitable once to suppose) their greatnesse can be no shelter to their wickednesse. Sin will find us out though never so great; under a coat of Velvet, as well as under a garment of Ragges; under Tissue, as well as under sackcloth. Kings,
But yet with all give me leave to add this as a Minister of christ, that if there be any which Are not thus, but rather the quite contrary (as I would with all my heart, it were uncharitable once to suppose) their greatness can be no shelter to their wickedness. since will find us out though never so great; under a coat of Velvet, as well as under a garment of Rags; under Tissue, as well as under Sackcloth. Kings,
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Alas (my Lords) what do we speak of greatnesse, when we think of the Great God, and that Majesty which is in Him, who if he do but let a sparkle of his wrath fall upon the conscience, the greatest that are cannot subsist or hold up their heads.
Alas (my lords) what do we speak of greatness, when we think of the Great God, and that Majesty which is in Him, who if he do but let a sparkle of his wrath fallen upon the conscience, the greatest that Are cannot subsist or hold up their Heads.
Two KINGS could not stand before him, as was once said of Jehu, how then shall We stand? Oh let Great men stand in awe of this Great God; let Great men take heed of Great sins; and yea of little ones too, which in them are greater then in others;
Two KINGS could not stand before him, as was once said of Jehu, how then shall We stand? O let Great men stand in awe of this Great God; let Great men take heed of Great Sins; and yea of little ones too, which in them Are greater then in Others;
His counsell in those dayes was accounted as the oracle of God But yet for all that he proved in conclusion but the Brother of a fool, as his name it self signifies;
His counsel in those days was accounted as the oracle of God But yet for all that he proved in conclusion but the Brother of a fool, as his name it self signifies;
It is not safe to make too bold with God, and to try conclusions with Him; as there are too many which sometimes do, who venture very desperately in this regard;
It is not safe to make too bold with God, and to try conclusions with Him; as there Are too many which sometime do, who venture very desperately in this regard;
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falling now and then upon such wayes as are not onely matter of quarrell, and captiousnes to those which are naught, and that watch an opportunity for their slipping:
falling now and then upon such ways as Are not only matter of quarrel, and captiousness to those which Are nought, and that watch an opportunity for their slipping:
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but which are also matter of scandall, and just exception to those which are good, and that would fain cover their infirmities. Which do not onely provoke their Enemies, but offend their Brethren; And not onely give occasion to the Adversaries of the Lord to blaspheme,
but which Are also matter of scandal, and just exception to those which Are good, and that would fain cover their infirmities. Which do not only provoke their Enemies, but offend their Brothers; And not only give occasion to the Adversaries of the Lord to Blaspheme,
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The goodnesse of the person does not justifie the badnesse of the action; But the badnesse of the action may give occasion to suspect the person. You though never so good.
The Goodness of the person does not justify the badness of the actium; But the badness of the actium may give occasion to suspect the person. You though never so good.
and it has a like easinesse in it. He increases the Nations, and destroys them; He inlarges the Nations, and straitens them again. Job 12.23. We find how God has for sin destroyed the whole world, and not cared to spare that, 2 Pet. 2.5. Righteousnesse exalts a Nation, but sin is a reproach to any people. Prov. 14.34. To any people leummim. To people or Nations in generall, and indefinitely, let them be what they will be.
and it has a like easiness in it. He increases the nations, and Destroys them; He enlarges the nations, and straitens them again. Job 12.23. We find how God has for since destroyed the Whole world, and not cared to spare that, 2 Pet. 2.5. Righteousness exalts a nation, but since is a reproach to any people. Curae 14.34. To any people leummim. To people or nations in general, and indefinitely, let them be what they will be.
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This a Land may be guilty of, not onely by immediate commission, when it lyes under some bloody Act; but also by participation either by concurrence, or else by connivence. That Law which God gave to Noah is peremptory and indispensable. Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed.
This a Land may be guilty of, not only by immediate commission, when it lies under Some bloody Act; but also by participation either by concurrence, or Else by connivance. That Law which God gave to Noah is peremptory and indispensable. Gen. 9.6. Whoso sheds men blood, by man shall his blood be shed.
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as appears by the words before in the 5. v. of the same Chap. Surely your blood of your lives will I require, at the hand of every Beast will I require it;
as appears by the words before in the 5. v. of the same Chap. Surely your blood of your lives will I require, At the hand of every Beast will I require it;
Have the workers of iniquity ••knowledge, which eat up my people as they e•t b••ad? This oppression, it is a sin which the Scripture much complains of,
Have the workers of iniquity ••knowledge, which eat up my people as they e•t b••ad? This oppression, it is a since which the Scripture much complains of,
and still notes with a tang at the end of it; and which God will be same to punish where ever he finds it. Thus Eccles. 5.8. If thou seest the oppression of the poore, and violent perverting of Justice in a Province, marvell not at the matter;
and still notes with a tang At the end of it; and which God will be same to Punish where ever he finds it. Thus Eccles. 5.8. If thou See the oppression of the poor, and violent perverting of justice in a Province, marvel not At the matter;
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that is, He which is above all Civill Magistrates whatsoever, who are the highest upon Earth. Regards it, that is, takes notice of it, by way of sinple observation, And regards it, that is, intends to punish it, by way of wrathfull vindication.
that is, He which is above all Civil Magistrates whatsoever, who Are the highest upon Earth. Regards it, that is, Takes notice of it, by Way of sinple observation, And regards it, that is, intends to Punish it, by Way of wrathful vindication.
and the place of righteousnesse, that iniquity was there. Eccles. 3.16. What! Wickednesse in the place of Judgement? And Iniquity in the place of Righteousnesse? Oh fearfull!
and the place of righteousness, that iniquity was there. Eccles. 3.16. What! Wickedness in the place of Judgement? And Iniquity in the place of Righteousness? O fearful!
even in Hell it self, and amongst the damned crew there. But when it gets amongst those, which are good, and into those places which should most abandon it,
even in Hell it self, and among the damned crew there. But when it gets among those, which Are good, and into those places which should most abandon it,
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Those which should most releeve the oppressed, are sometimes the greatest oppressors: And those which should most punish violence, are the most violent of all others themselves.
Those which should most relieve the oppressed, Are sometime the greatest Oppressors's: And those which should most Punish violence, Are the most violent of all Others themselves.
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This was that which God took so ill at the hands of his people: Isa. 5.7. That he looked for Judgement, but behold Oppression: for Righteousnesse, but behold a Cry. In the Hebrew Text there's a very elegant paronomasia to shew the greatnesse of the inversion, and dis-appointment, Le-mishphat ve-hinneh mispach; le-Tsedbakah, ve-hinneb Tsedhnakah. And that's the second sin; Opp•ession.
This was that which God took so ill At the hands of his people: Isaiah 5.7. That he looked for Judgement, but behold Oppression: for Righteousness, but behold a Cry. In the Hebrew Text there's a very elegant paronomasia to show the greatness of the inversion, and disappointment, Le-mishphat ve-hinneh mispach; le-Tsedbakah, ve-hinneb Tsedhnakah. And that's the second since; Opp•ession.
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So again, Isa. 10.5, 6. Oh Assyrian, the rod of mine anger, &c. I will send him against an Hypocriticall Nation, and against the People of my Wrath, will I give him a charge.
So again, Isaiah 10.5, 6. O assyrian, the rod of mine anger, etc. I will send him against an Hypocritical nation, and against the People of my Wrath, will I give him a charge.
This is such a miscarriage, as does provoke God exceedingly against them, as ye may see by sundry instances in Scripture, I can but mention them. Hose. 7.14. They have not cryed unto me with their heart. Isa. 58.5. Ye fast for strife, and debate, &c. Zach. 7.5.
This is such a miscarriage, as does provoke God exceedingly against them, as you may see by sundry instances in Scripture, I can but mention them. Hose. 7.14. They have not cried unto me with their heart. Isaiah 58.5. You fast for strife, and debate, etc. Zach 7.5.
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When ye fasted, ye did not fast unto Me, &c. Secondly, In pretences to Reformation: when people make as if they would reform, but intend nothing lesse.
When you fasted, you did not fast unto Me, etc. Secondly, In pretences to Reformation: when people make as if they would reform, but intend nothing less.
As those in Jeremy, Cap. 42. ver. 20, 21. Ye dissembled in your hearts, when you sent me to the Lord your God, saying, Pray for us to the Lord our God;
As those in Jeremiah, Cap. 42. ver. 20, 21. You dissembled in your hearts, when you sent me to the Lord your God, saying, Pray for us to the Lord our God;
And so again those in Ezekiel, cap 33.31. They coine as the people cometh, and with their mouth shew much love, but their heart runneth after their covetousnesse.
And so again those in Ezekielem, cap 33.31. They coin as the people comes, and with their Mouth show much love, but their heart Runneth After their covetousness.
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If we would deal plainly and freely with God, and tell him what we are resolv'd on (as indeed we shew by our practise) namely, to live as we list, and to do whatsoever seems good in our own eyes, it may be, he would take it better at our hands;
If we would deal plainly and freely with God, and tell him what we Are resolved on (as indeed we show by our practice) namely, to live as we list, and to do whatsoever seems good in our own eyes, it may be, he would take it better At our hands;
onely to advantage themselves in some externall and worldly consideration; and not out of the principles of Religion, and conscience, and regard to God.
only to advantage themselves in Some external and worldly consideration; and not out of the principles of Religion, and conscience, and regard to God.
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What's this, I beseech ye, but to play and trifle with Religion, as we please, and to make the ordinances of God subordinate and subservient to our own loose affections? So,
What's this, I beseech you, but to play and trifle with Religion, as we please, and to make the ordinances of God subordinate and subservient to our own lose affections? So,
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And truly, it does very much depend (for the occasion of it) upon the first; For those that take Covenants hypocritically, will never keep them conscionably. There's nothing will hold an Atheist fast;
And truly, it does very much depend (for the occasion of it) upon the First; For those that take Covenants hypocritically, will never keep them Conscionably. There's nothing will hold an Atheist fast;
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And this is the third searching sin; to wit, Hypocrifie, and Dissimulation. The Fourth is, Contempt of the Gospel, and Ordinances, and Ministeriall Dispensations.
And this is the third searching since; to wit, Hypocrify, and Dissimulation. The Fourth is, Contempt of the Gospel, and Ordinances, and Ministerial Dispensations.
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This is a sin which will find out that people which are guilty of it. As ye may see by Christs upbraiding of those Cities where he had sometimes preached. Matth. 11.21. Wo unto thee Corazin, wo unto thee Bethsaida, &c. It shall be easier for Sodom and Gomorrah in the day of Judgement then for those places.
This is a since which will find out that people which Are guilty of it. As you may see by Christ upbraiding of those Cities where he had sometime preached. Matthew 11.21. Woe unto thee Chorazin, woe unto thee Bethsaida, etc. It shall be Easier for Sodom and Gomorrah in the day of Judgement then for those places.
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What little fruit have we brought forth answerable to the means which we have injoyed? yea how do we begin to loath and despise the heavenly Mannah which lyes about our Tents? How do we disgust and disrelish the wholsome Truths of Religion,
What little fruit have we brought forth answerable to the means which we have enjoyed? yea how do we begin to loath and despise the heavenly Manna which lies about our Tents? How do we disgust and disrelish the wholesome Truths of Religion,
whereof comes strife, &c. What does this portend, but the taking away of the Candlestick from us, (if by repentance we do not prevent it) which is the Greatest Judgement that can befall us?
whereof comes strife, etc. What does this portend, but the taking away of the Candlestick from us, (if by Repentance we do not prevent it) which is the Greatest Judgement that can befall us?
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And to this slighting and contemning of the Gospel, we may joyn, which is very pertinent to it, the slighting of those which are the Ministers, and Messengers of it;
And to this slighting and contemning of the Gospel, we may join, which is very pertinent to it, the slighting of those which Are the Ministers, and Messengers of it;
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neither from men do we expect our reward. Thy money perish with thee; As Peter to Simon Magus. Act. 8.20. Keep thy gists to thy self, and give thy rewards to another;
neither from men do we expect our reward. Thy money perish with thee; As Peter to Simon Magus. Act. 8.20. Keep thy gists to thy self, and give thy rewards to Another;
And for reward, we serve a Master that will pay us, we are sure of that. We would not have all our wages here (wo be to them that have! ) But yet this shall not serve their turns, which would keep it from us.
And for reward, we serve a Master that will pay us, we Are sure of that. We would not have all our wages Here (woe be to them that have!) But yet this shall not serve their turns, which would keep it from us.
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They have not rejected Thee, but they have rejected Me. 1 Sam. 8.7. This is a sin which will be sure to fall heavy upon those people which are guilty in this kind;
They have not rejected Thee, but they have rejected Me. 1 Sam. 8.7. This is a since which will be sure to fallen heavy upon those people which Are guilty in this kind;
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That sin will find out Ʋs; let this be the use we make of it, to be carefull to find out It; and to begin with that first. This is the best and safest course, which can be taken by us;
That since will find out Ʋs; let this be the use we make of it, to be careful to find out It; and to begin with that First. This is the best and Safest course, which can be taken by us;
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and not to venture upon sin we care not how. For next to a sin against knowledge, is a sin of affected Ignorance, yea indeed does little differ from it.
and not to venture upon since we care not how. For next to a since against knowledge, is a since of affected Ignorance, yea indeed does little differ from it.
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There are some people which are willingly ignorant concerning such and such sins; Because their lusts carry them to such wayes whether Ambition or Covetousnesse, or the like;
There Are Some people which Are willingly ignorant Concerning such and such Sins; Because their Lustiest carry them to such ways whither Ambition or Covetousness, or the like;
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therefore they choose to content themselves with any slight, and easie inquiries, as thinking to salve themselves at last by this shift, That they knew not indeed that they were sins;
Therefore they choose to content themselves with any slight, and easy inquiries, as thinking to salve themselves At last by this shift, That they knew not indeed that they were Sins;
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These are just like some kind of theeves, which put out the candle, that they may the better steal in the dark. But let Vs for our parts by all means take heed of this, let us labour to find sin out in this Explication;
These Are just like Some kind of thieves, which put out the candle, that they may the better steal in the dark. But let Us for our parts by all means take heed of this, let us labour to find since out in this Explication;
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And that because there may be a great deal of danger and mischief even in a sin unknown; Danger to an whole State, which from hence may lye open to miscarriage, as it was once with the people at Ai about the sin of Achan. And Danger to a particular person, which from hence may lye under a curse, and wither,
And that Because there may be a great deal of danger and mischief even in a since unknown; Danger to an Whole State, which from hence may lie open to miscarriage, as it was once with the people At Ai about the since of achan. And Danger to a particular person, which from hence may lie under a curse, and wither,
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Hence it was that David desired to be kept from secret sins; not onely such as were secret to others, but especially which were secret to himself; which is the proper meaning of that place. Psal. 19.12.
Hence it was that David desired to be kept from secret Sins; not only such as were secret to Others, but especially which were secret to himself; which is the proper meaning of that place. Psalm 19.12.
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These had need to find out sin more especially, for the safety and welfare of that State, which they have the ordering, and managing of. First; Their own personall sins;
These had need to find out since more especially, for the safety and welfare of that State, which they have the ordering, and managing of. First; Their own personal Sins;
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Is this the fruit and issue of all that God has done for us? And do all our overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto;
Is this the fruit and issue of all that God has done for us? And do all our overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto;
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It's but a sorry exchange of a Bad Religion for none. Although indeed it will be no exchange, but rather a further Confirmation: Toleration of All other Errours does but strengthen Popery amongst the rest; which will at least think so well of it self,
It's but a sorry exchange of a Bad Religion for none. Although indeed it will be no exchange, but rather a further Confirmation: Toleration of All other Errors does but strengthen Popery among the rest; which will At least think so well of it self,
if we consider all? Is it any wonder that We should not know, how God will deal with Ʋs, when as He does not know how we will deal with Him? (I speak after the manner of men.) How must we not needs be so unsetled in regard of Peace, whiles we are unsetled in regard of Truth?
if we Consider all? Is it any wonder that We should not know, how God will deal with Ʋs, when as He does not know how we will deal with Him? (I speak After the manner of men.) How must we not needs be so unsettled in regard of Peace, while we Are unsettled in regard of Truth?
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so that now we may sing with the Psalmist. Psal. 48.12. Walk about Sion, and go round about her, tell the towers thereof; mark ye well her Bulwarks; Consider her palaces;
so that now we may sing with the Psalmist. Psalm 48.12. Walk about Sion, and go round about her, tell the towers thereof; mark you well her Bulwarks; Consider her palaces;
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What does he expect now from us, but that we should answerably give up our selves to His service? And in our several opportunities be Active for His Glory;
What does he expect now from us, but that we should answerably give up our selves to His service? And in our several opportunities be Active for His Glory;
Onesiphorus that found out Paul in a way of Compassionate visitation, Mercy found out him in a way of answerable compensation. And so it shall likewise be with all others besides:
Onesiphorus that found out Paul in a Way of Compassionate Visitation, Mercy found out him in a Way of answerable compensation. And so it shall likewise be with all Others beside:
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What ever good we have done, it will sooner or later find us out; and especially then, when we have greatest need of it; In affliction and temptation; at the houre of Death;
What ever good we have done, it will sooner or later find us out; and especially then, when we have greatest need of it; In affliction and temptation; At the hour of Death;
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which though we may not rest in it, in order to merit, and carnall confidence, yet we may be very much satisfied from it, in order to comfort, and self-reflexion;
which though we may not rest in it, in order to merit, and carnal confidence, yet we may be very much satisfied from it, in order to Comfort, and self-reflection;
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Vitate linguam diaboli, &c. M•nt•ur, ut •a•••t, blanditur, ut noceat; bona prom•t••t, ut malurn tribuat: vitam pollicetur, ut perim it: pacem pollicetur ne perveniri possit ad 〈 ◊ 〉 c•m salutatem p•om•••i, ne cut promittit, veni•t•ad salulutem. Cyp li 1. Ep. 8.
Vitate Linguam Diaboli, etc. M•nt•ur, ut •a•••t, blanditur, ut noceat; Bona prom•t••t, ut malurn tribuat: vitam pollicetur, ut perim it: pacem pollicetur ne perveniri possit ad 〈 ◊ 〉 c•m salutatem p•om•••i, ne Cut Promittit, veni•t•ad salulutem. Cyprus li 1. Epistle 8.
