A broken spirit, God's sacrifices. Or, The gratefulnesse of a broken spirit unto God. Represented in a sermon, before the right Honourable House of Peeres, in K. Henry the Seventh's chappell in the Abbey Westminster, upon Wednesday Decemb. 9. 1646. Being a day of publike humiliation for removing of the great judgment of rain and waters then upon the kingdome, &c. / By Fran. Roberts M. A. Minister of Christ, at Austins, London.
and the sins of the Land, that have ascended and been multiplyed before the Lo•d: One successfull and approved remedy against both sin and judgement• is, To lay our selves low before the Lord with penitentiall brokennesse of spirit: and this brokennesse is the peculiar subject of this Text, Oh that our God would break our hearts like Davids heart in the consideration of it.
and the Sins of the Land, that have ascended and been multiplied before the Lo•d: One successful and approved remedy against both since and judgement• is, To lay our selves low before the Lord with penitential brokenness of Spirit: and this brokenness is the peculiar Subject of this Text, O that our God would break our hearts like Davids heart in the consideration of it.
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The Psalm may be justly stiled Davids Recantation: How doth he bleed and melt for his bloody sins? This sweet singer of Israel (as he is stiled) never prayed and sung more melodiously and pathetically,
The Psalm may be justly styled Davids Recantation: How does he bleed and melt for his bloody Sins? This sweet singer of Israel (as he is styled) never prayed and sung more melodiously and pathetically,
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or as some faces appear most oriently beautiful, when they are most instampt with sorrow. In this Psalm are Principally considerable, the Title and the substance of the Psalm.
or as Some faces appear most oriently beautiful, when they Are most instampt with sorrow. In this Psalm Are Principally considerable, the Title and the substance of the Psalm.
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1. The Title prefixed (which is here as the Contents of a book, as the Key of the Psalm) contains, 1. The inscription of it, To the chief Musician, or to the master of the musick.
1. The Title prefixed (which is Here as the Contents of a book, as the Key of the Psalm) contains, 1. The inscription of it, To the chief Musician, or to the master of the music.
viz. 1. DAVIDS Iniquity, and 2. NATHANS Ministry waking his secure conscience out of it. When Nathan the Prophet came unto him after he had gone in to Bath•heba.
viz. 1. DAVIDS Iniquity, and 2. NATHANS Ministry waking his secure conscience out of it. When Nathan the Prophet Come unto him After he had gone in to Bath•heba.
so it is Psalmus NONLATINALPHABET a Praying Psalm. 2. The scope or end of it, principally to implore Gods free grace and favor in the pardoning and purging of his sin,
so it is Psalm a Praying Psalm. 2. The scope or end of it, principally to implore God's free grace and favour in the pardoning and purging of his since,
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Whence its very clear. 1. That the best of Saints may foully fa•l. 2. That the Saints foully falling shall yet penitentially rise again. 3. That when they rise after their relapses, they are embittered against their own sins most impartially, they deal with God in their Repentance most ingenuously and sincerely.
Whence its very clear. 1. That the best of Saints may foully fa•l. 2. That the Saints foully falling shall yet penitentially rise again. 3. That when they rise After their relapses, they Are embittered against their own Sins most impartially, they deal with God in their Repentance most ingenuously and sincerely.
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3. The branches or parts of this Prayer, which are chiefly two, viz. Petition for himself who by Murder and Adultery had off• … ed, Verse 1. to 18. And Supplication for the Church of God, which by his fal might be scandalized and endangered, V••se 18, 19.
3. The branches or parts of this Prayer, which Are chiefly two, viz. Petition for himself who by Murder and Adultery had off• … ed, Verse 1. to 18. And Supplication for the Church of God, which by his fall might be scandalized and endangered, V••se 18, 19.
For himself he beggs Restauration, by Arguments drawn ▪ 1. From himself, most seriously and sincerely repenting, Ver. 3. to 13. 2. From others who might be involved in like offences, whom upon such his experience of divine favor, he should be enabled feelingly to instruct in the ways of God and mysteries of Conversion;
For himself he begs Restauration, by Arguments drawn ▪ 1. From himself, most seriously and sincerely repenting, Ver. 3. to 13. 2. From Others who might be involved in like offences, whom upon such his experience of divine favour, he should be enabled feelingly to instruct in the ways of God and Mysteres of Conversion;
Then will I teach transgressors thy wayes, and sinners shall be converted unto the, Verse 13. Then I that have been a Pati•nt, shal become a Phisitian to other sin-bruised souls:
Then will I teach transgressors thy ways, and Sinners shall be converted unto thee, Verse 13. Then I that have been a Pati•nt, shall become a physician to other sin-bruised Souls:
3. From Gods own glory, which upon such beams and discoveries of grace would be rendred most illustrious, 1 Partly in his thankeful publishing of Gods praises for mercies received, Verse 14, 15. 2 Partly in his dutiful sacrificing and rendering unto God, not so much the carnal typical sacrifices of the Law, which were not the things wherein God did rest, Verse 15, 16. But the spiritual and true sacrifices of a broken and contrite spirit, which were the sacrifices of Gods delight, in the words of the Text, ver. 17. The Sacrifices of God are a broken Spirit, &c. Having thus led you to the Words, lets-view the treasure comprized in them, they set forth, The singular gratefulnesse of true broken-heartednesse.
3. From God's own glory, which upon such beams and discoveries of grace would be rendered most illustrious, 1 Partly in his thankful publishing of God's praises for Mercies received, Verse 14, 15. 2 Partly in his dutiful sacrificing and rendering unto God, not so much the carnal typical Sacrifices of the Law, which were not the things wherein God did rest, Verse 15, 16. But the spiritual and true Sacrifices of a broken and contrite Spirit, which were the Sacrifices of God's delight, in the words of the Text, ver. 17. The Sacrifices of God Are a broken Spirit, etc. Having thus led you to the Words, lets-view the treasure comprised in them, they Set forth, The singular gratefulness of true Broken-heartedness.
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2. Negatively, discovering what dis-respect or unkindnesse a broken heart shall never finde with God, A broken and contrite heart O God thou wilt not despise.
2. Negatively, discovering what disrespect or unkindness a broken heart shall never find with God, A broken and contrite heart Oh God thou wilt not despise.
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In the Affirmative proposition you have first the subj•ct, A broken Spirit. Secondly the Predicate affirmed of this subject, that it is the sacrifices of God. The copula knitting both together is not expressed in the Hebrew text,
In the Affirmative proposition you have First the subj•ct, A broken Spirit. Secondly the Predicate affirmed of this Subject, that it is the Sacrifices of God. The copula knitting both together is not expressed in the Hebrew text,
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Viz. 1. What is here meant by the word Spirit? 2. What is intended by a broken spirit? 3. In what sense we are to understand that such a broken spirit is the sacrifices of God.
Viz. 1. What is Here meant by the word Spirit? 2. What is intended by a broken Spirit? 3. In what sense we Are to understand that such a broken Spirit is the Sacrifices of God.
The spirit lusteth against the flesh and the flesh lusteth against the spirit Gal. 5. 17. See also Ioh. 3. 6. For in this place brokennesse and contrition is rather a spark of that Regenerate part,
The Spirit Lusteth against the Flesh and the Flesh Lusteth against the Spirit Gal. 5. 17. See also John 3. 6. For in this place brokenness and contrition is rather a spark of that Regenerate part,
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Which spirit is elsewhere stiled the spirit of the mind. For though the Intellective part, as some of the schoolmen think, be the more special subject of this brokennesse, yet cannot the sensitive appetite besecluded,
Which Spirit is elsewhere styled the Spirit of the mind. For though the Intellective part, as Some of the Schoolmen think, be the more special Subject of this brokenness, yet cannot the sensitive appetite besecluded,
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It is a metaphor from •orporal things, as from an Earthen vessel, a tree, the bones or body of a man, or the like, which are properly liable to be broken,
It is a metaphor from •orporal things, as from an Earthen vessel, a tree, the bones or body of a man, or the like, which Are properly liable to be broken,
but allusively, metaphorically, when for sin &c. it is humbled, as in Manasses, 2 Chron. 33. 12. It is pricked and wounded, as in Peters hearers, Act. 2. 37. it is softned and melted, as in Josiah, 2 Chron. 34. 27. it is in bitternesse, as in those intended in Zech. 12. 10, 11. &c.
but allusively, metaphorically, when for since etc. it is humbled, as in Manasses, 2 Chronicles 33. 12. It is pricked and wounded, as in Peter's hearers, Act. 2. 37. it is softened and melted, as in Josiah, 2 Chronicles 34. 27. it is in bitterness, as in those intended in Zechariah 12. 10, 11. etc.
1. Not a meer natural brokennesse and tendernesse, which ariseth from the tender temper and constitution of the heart and eyes by Nature, which is in some more, some lesse;
1. Not a mere natural brokenness and tenderness, which arises from the tender temper and constitution of the heart and eyes by Nature, which is in Some more, Some less;
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2. Not a meer worldly Brokennesse and grief of Heart, arising from some worldly ground or occasion, &c. Such as Jacobs grief for Joseph supposed to be torn in peeces, GEN. 37. 33 ▪ 34, 35. Of David for Absalom, 〈 ◊ 〉 SAM. 18. 33. Of Rachel for her children, MAT. 2. 18. As streams of water wil not ascend higher then the fountain head whence they first tooke their rise:
2. Not a mere worldly Brokenness and grief of Heart, arising from Some worldly ground or occasion, etc. Such as Jacobs grief for Joseph supposed to be torn in Pieces, GEN. 37. 33 ▪ 34, 35. Of David for Absalom, 〈 ◊ 〉 SAM. 18. 33. Of Rachel for her children, MATHEW. 2. 18. As streams of water will not ascend higher then the fountain head whence they First took their rise:
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All these were found in Iudas, who yet never found a true Brokennesse of spirit, Mat. 27. 3, 4, 5. But the God of Truth delights only in Truth and sincerity, abhorrs Hypocrisy.
All these were found in Iudas, who yet never found a true Brokenness of Spirit, Mathew 27. 3, 4, 5. But the God of Truth delights only in Truth and sincerity, abhors Hypocrisy.
and in bitternesse for sin, and finding no rest nor remedy in it self, nor in any created comfort, makes out only to Gods favor in Jesus Christ for support and ease: This is a proper fruit of that sweet Spirit of grace promised Zech. 12. 10, 11, 12. This is that godly sorrow that worketh repentance not to be repented of, 2 Cor. 7. 10. This is for substance, that Repentance unto life, Act. 11. 18. or an eminent branch thereof:
and in bitterness for since, and finding no rest nor remedy in it self, nor in any created Comfort, makes out only to God's favour in jesus christ for support and ease: This is a proper fruit of that sweet Spirit of grace promised Zechariah 12. 10, 11, 12. This is that godly sorrow that works Repentance not to be repented of, 2 Cor. 7. 10. This is for substance, that Repentance unto life, Act. 11. 18. or an eminent branch thereof:
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And this was that Brokennesse of spirit which was upon David in p• … ning this Psalm, which he declares to be the acceptable sacrifices of God, Verse 17.
And this was that Brokenness of Spirit which was upon David in p• … ning this Psalm, which he declares to be the acceptable Sacrifices of God, Verse 17.
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1. Habitual: viz. That habit of brokenness, tenderness &c. which is infused into the heart of the Regenerate at first conversion, which is called in the New Covenant an heart of flesh, Ezek. 11. 19. & 36. 26. The heart of stone noting that habitual hardness that is in carnal men:
1. Habitual: viz. That habit of brokenness, tenderness etc. which is infused into the heart of the Regenerate At First conversion, which is called in the New Covenant an heart of Flesh, Ezekiel 11. 19. & 36. 26. The heart of stone noting that habitual hardness that is in carnal men:
Ans. This phrase NONLATINALPHABET The sacrifices of God ] may bear a double interpretation; viz. either first As denoting the singular excellency of this sacrifice of a broken heart:
Ans. This phrase The Sacrifices of God ] may bear a double Interpretation; viz. either First As denoting the singular excellency of this sacrifice of a broken heart:
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Or secondly As signifying the peculiar gratefulnesse and singular acceptablenesse of this sacrifice to God, above all the typical sacrifices of the Law, none of them all please God so wel as the broken and contrite spirit, this to God is the Sacrifice of sacrifices. Now this latter seems to be most clearly here intended.
Or secondly As signifying the peculiar gratefulness and singular acceptableness of this sacrifice to God, above all the typical Sacrifices of the Law, none of them all please God so well as the broken and contrite Spirit, this to God is the Sacrifice of Sacrifices. Now this latter seems to be most clearly Here intended.
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1. Partly because a broken heart is here opposed to all Ceremonial sacrifices Verse 16, 17. These God neither desires nor delights in, in comparison of a broken heart and Spirit.
1. Partly Because a broken heart is Here opposed to all Ceremonial Sacrifices Verse 16, 17. These God neither Desires nor delights in, in comparison of a broken heart and Spirit.
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3. Partly because it is said by way of exegetical amplification in the latter part of this 17. Verse, A broken and contrite heart, O God, thou wilt not despise, which seemes to bee a NONLATINALPHABET less being spoken then was intended; thou wilt not despise i. e.
3. Partly Because it is said by Way of exegetical amplification in the latter part of this 17. Verse, A broken and contrite heart, Oh God, thou wilt not despise, which seems to be a less being spoken then was intended; thou wilt not despise i. e.
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thou wilt highly esteem and account of it, it wil be most acceptable with thee. The words thus explaned, this Doctrinal Proposition is evident in them. Viz.
thou wilt highly esteem and account of it, it will be most acceptable with thee. The words thus explained, this Doctrinal Proposition is evident in them. Viz.
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nor only delightful unto the very Angels of heaven, There is joy in the presence of the Angels of God, over one sinner that repenteth, more then over ninety and nine just persons that need no repentance, Luke 15. 7. 10. Upon which saith BERNARD, Delicia Angelorum sunt lachrymae poenitentium, The tears of Penitents are the delights of Angels ▪ But (which is most of all) a broken spirit is the delight of God himself, his most grateful sacrifices. This may be evidenced chiefly two ways. 1. NONLATINALPHABET That it is so. 2. NONLATINALPHABET Why it is so.
nor only delightful unto the very Angels of heaven, There is joy in the presence of the Angels of God, over one sinner that Repenteth, more then over ninety and nine just Persons that need no Repentance, Lycia 15. 7. 10. Upon which Says BERNARD, Delicia Angels sunt lachrymae Penitence, The tears of Penitents Are the delights of Angels ▪ But (which is most of all) a broken Spirit is the delight of God himself, his most grateful Sacrifices. This may be evidenced chiefly two ways. 1. That it is so. 2. Why it is so.
1. For the first, the NONLATINALPHABET That this is so: viz. That a truly broken spirit, is a most pleasing sacrifice unto God, may be cleared upon many Considerations.
1. For the First, the That this is so: viz. That a truly broken Spirit, is a most pleasing sacrifice unto God, may be cleared upon many Considerations.
The Sacrifices of God are a broken spirit — Psa. 51. 6, 17. There were many sacrifices under the Old Testament, The Burnt-offering, the Sin-offering, the Meat-offering, the Drinkoffering, the Dayly Sacrifice &c. And these sacrifices were not only prescribed of God,
The Sacrifices of God Are a broken Spirit — Psa. 51. 6, 17. There were many Sacrifices under the Old Testament, The Burnt-offering, the Sin-offering, the Meat offering, the Drinkoffering, the Daily Sacrifice etc. And these Sacrifices were not only prescribed of God,
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but also in their kind and season accepted also of him, as 2 Sam. 24. 25. 1 Kings 18. 36, 37, 38. Notwithstanding God looked more at a penitential broken heart, then at all those.
but also in their kind and season accepted also of him, as 2 Sam. 24. 25. 1 Kings 18. 36, 37, 38. Notwithstanding God looked more At a penitential broken heart, then At all those.
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For 1. These were but outward Sacrifices, This of a broken spirit is inward. 2. Those were of dead creatures, dead beasts, &c. this of living men. 3. Those Typicall, this Reall. 4. Those would be of acceptance with God,
For 1. These were but outward Sacrifices, This of a broken Spirit is inward. 2. Those were of dead creatures, dead beasts, etc. this of living men. 3. Those Typical, this Real. 4. Those would be of acceptance with God,
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This is conspicuous in that eminent Parable of the Pharisee and Publican, Luk. 18. 10. to 15. where are remarkable, 1. The Devotion they performed, they both went into the Temple to pray. 2. The manner of their performance, The Pharisy was upon tiptoes with God, Negatively disclayming a manifold guiltinesse, God I thank thee that I am not as other men are, extortioners, &c. he borrowes Gods name, pretending to thank him, intending to praise and appla•d himself.
This is conspicuous in that eminent Parable of the Pharisee and Publican, Luk. 18. 10. to 15. where Are remarkable, 1. The Devotion they performed, they both went into the Temple to pray. 2. The manner of their performance, The Pharisee was upon tiptoes with God, Negatively disclaiming a manifold guiltiness, God I thank thee that I am not as other men Are, extortioners, etc. he borrows God's name, pretending to thank him, intending to praise and appla•d himself.
Affirmatively, assuming to himself a manifold vertuousnesse, I fast twice in the weeke, &c. But the poor Publican performeth his Devotion in a farre other manner, he stood a farre off, as afraid to draw neere into the presence of God:
Affirmatively, assuming to himself a manifold vertuousnesse, I fast twice in the Week, etc. But the poor Publican Performeth his Devotion in a Far other manner, he stood a Far off, as afraid to draw near into the presence of God:
Thus the Pharisy wholly exalted himself, the Publican wholly debased himself: The Pharisy only praised himself, the Publican only dispraised himself:
Thus the Pharisee wholly exalted himself, the Publican wholly debased himself: The Pharisee only praised himself, the Publican only dispraised himself:
The Pharisy only justified himself, the Publican only condemned himself, 4. But in the close, see the testimony of Christ touching their acceptance, I tell you this man went down to his house justified rather then the other i. e. justified and not the other.
The Pharisee only justified himself, the Publican only condemned himself, 4. But in the close, see the testimony of christ touching their acceptance, I tell you this man went down to his house justified rather then the other i. e. justified and not the other.
This acceptation was the Priviledge of the broken-hearted Publican, when the cracking Pharisee with all his morall and legall perfections, without true Contrition, was rejected.
This acceptation was the Privilege of the brokenhearted Publican, when the cracking Pharisee with all his moral and Legal perfections, without true Contrition, was rejected.
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Thus saith the Lord, The heaven is my Throne, and the earth is my foot-stoole, where is the house that ye build unto mee? and where is the place of my rest? For, all those things hath mine hand made,
Thus Says the Lord, The heaven is my Throne, and the earth is my footstool, where is the house that you built unto me? and where is the place of my rest? For, all those things hath mine hand made,
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but to this man will I looke, even to him that is poore and of a contrite Spirit, Isai. 66. 1, 2. God lookes upon him that is of a poore and contrire spirit, not only with a look of bare intuition, for so he lookes upon both the evill and the good: but with a look of smiling favour and acceptation, called the lifting up of the light of his countenance, Psal. 4. 6. now where God thus lookes, he likes, he notably loves.
but to this man will I look, even to him that is poor and of a contrite Spirit, Isaiah 66. 1, 2. God looks upon him that is of a poor and contrire Spirit, not only with a look of bore intuition, for so he looks upon both the evil and the good: but with a look of smiling favour and acceptation, called the lifting up of the Light of his countenance, Psalm 4. 6. now where God thus looks, he likes, he notably loves.
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Thus God respects and accepts a broken-heart. How great respect had God to Josiah and his brokennesse of heart, saying, Because thine heart was tender,
Thus God respects and accepts a broken-heart. How great respect had God to Josiah and his brokenness of heart, saying, Because thine heart was tender,
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and weep before me, I have even heard thee also saith the Lord, 2 Chron. 34. 27, 28. How great respect had God to King Manasses, (that Monster of wickednesse,) & to the brokennesse of his spirit,
and weep before me, I have even herd thee also Says the Lord, 2 Chronicles 34. 27, 28. How great respect had God to King Manasses, (that Monster of wickedness,) & to the brokenness of his Spirit,
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And prayed unto him, and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his Kingdome, 2 Chron. 33. 12. 13. In a word what respect had Christ to the penitent womans brokennesse of spirit,
And prayed unto him, and he was entreated of him, and herd his supplication, and brought him again to Jerusalem into his Kingdom, 2 Chronicles 33. 12. 13. In a word what respect had christ to the penitent woman's brokenness of Spirit,
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when he so commends her entertainment of himself with Tears, washing of his feet with them, wiping them with the haires of her head, &c. before the Pharisies entertaining of him with all his dainties and Complements, Luk. 7. 36. to the end.
when he so commends her entertainment of himself with Tears, washing of his feet with them, wiping them with the hairs of her head, etc. before the Pharisees entertaining of him with all his dainties and Compliments, Luk. 7. 36. to the end.
Now all this respect which God so peculiarly manifests to brokennesse of spirit, makes it cleare that a broken spirit, is Gods most gratefull Sacrifice and delight.
Now all this respect which God so peculiarly manifests to brokenness of Spirit, makes it clear that a broken Spirit, is God's most grateful Sacrifice and delight.
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4. A broken Spirit is so pleasing to God, That he rankes a broken spirit, a tender fleshy heart, a spirit of mourning, &c. among the rarest expressions of his speciall grace and favour promised to his Church:
4. A broken Spirit is so pleasing to God, That he ranks a broken Spirit, a tender fleshy heart, a Spirit of mourning, etc. among the Rarest expressions of his special grace and favour promised to his Church:
Therefore where God promiseth, To be to his people a little Sanctuary in the Countries where they shall come — Their gathering again, — The Reformation of the Land — Onenesse of heart — Newnesse of spirit, &c. he addeth, And I will take the stony heart out of their flesh,
Therefore where God promises, To be to his people a little Sanctuary in the Countries where they shall come — Their gathering again, — The Reformation of the Land — Oneness of heart — Newness of Spirit, etc. he adds, And I will take the stony heart out of their Flesh,
after other promises God saith, Then will I sprinkle cleane water upon you, and ye shall be clean, from all your filthinesse and from all your idols will I cleanse you.
After other promises God Says, Then will I sprinkle clean water upon you, and you shall be clean, from all your filthiness and from all your Idols will I cleanse you.
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and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, Ezek. 36. 24, 25, 26. &c. yea when those Evangelicall blessings are promised to the House of David and inhabitants of Jerusalem, The spirit of Grace and of Supplication;
and I will take away the stony heart out of your Flesh, and I will give you an heart of Flesh, Ezekiel 36. 24, 25, 26. etc. yea when those Evangelical blessings Are promised to the House of David and inhabitants of Jerusalem, The Spirit of Grace and of Supplication;
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as one mourneth for his only son, and shal be in bitternesse for him as one that is in bitternesse for his first borne, &c. Zech. 12. 10. &c. Where, brokennesse of Spirit for the sins that broke and pierced Christ, is expressed under the notions, of Mourning as for an only son, of being in bitternesse as for a first borne;
as one Mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his First born, etc. Zechariah 12. 10. etc. Where, brokenness of Spirit for the Sins that broke and pierced christ, is expressed under the notions, of Mourning as for an only son, of being in bitterness as for a First born;
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but to what end? To revive the spirit of the humble, and to revive the heart of the contrite ones, Isai. 57. 15. Griefe and sorrow kills, joy and comfort revives.
but to what end? To revive the Spirit of the humble, and to revive the heart of the contrite ones, Isaiah 57. 15. Grief and sorrow kills, joy and Comfort revives.
yea he kills us, that he may more gratefully revive us; as one said. Dejicit, ut relevet: premit, ut solatia praestet: Enecat, ut possit vivificare Deus.
yea he kills us, that he may more gratefully revive us; as one said. Deficit, ut relevet: premit, ut solatia praestet: Enecat, ut possit vivificare Deus.
This the very office of Jesus Christ himselfe, The Lord hath annointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, — to comfort all that mourn.
This the very office of jesus christ himself, The Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the brokenhearted, — to Comfort all that mourn.
To appoint unto them that mourn in Sion, to give unto them beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heavinesse, Isai. 〈 ◊ 〉. 1, 2, 3. Compared with Luk. 4. 18. Happy teares which Christs hand shall wipe oft:
To appoint unto them that mourn in Sion, to give unto them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness, Isaiah 〈 ◊ 〉. 1, 2, 3. Compared with Luk. 4. 18. Happy tears which Christ hand shall wipe oft:
Himself answereth, To this man will I looke, even to him that is poore and of a contrite spirit, as if he should say, here is my rest, here will I place mine eye and heart, here will I repose my self and dwell, Isa. 66. 1. 2. But more clearly, elsewhere;
Himself Answers, To this man will I look, even to him that is poor and of a contrite Spirit, as if he should say, Here is my rest, Here will I place mine eye and heart, Here will I repose my self and dwell, Isaiah 66. 1. 2. But more clearly, elsewhere;
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Thus saith the high and lofty-one that inhabiteth eternity, whose nam• is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, Isai. 57. 15. God will not dwell with the proud, hard, impenitent, unbelieving heart,
Thus Says the high and lofty-one that Inhabiteth eternity, whose nam• is holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, Isaiah 57. 15. God will not dwell with the proud, hard, impenitent, unbelieving heart,
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Not Peace, Joy, Comfort, Life, Grace, Holinesse, Happinesse, &c. shall dwell there, though these are deare delights, able to change the blackest midnight into a smiling morning, a very Prison into a Pallace,
Not Peace, Joy, Comfort, Life, Grace, Holiness, Happiness, etc. shall dwell there, though these Are deer delights, able to change the Blackest midnight into a smiling morning, a very Prison into a Palace,
Now passe we to the second particular, the NONLATINALPHABET, Why a truly broken spirit should be so gratefull Sacrifices to God? This may be opened both Negatively and Affirmatively.
Now pass we to the second particular, the, Why a truly broken Spirit should be so grateful Sacrifices to God? This may be opened both Negatively and Affirmatively.
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Negatively, this gratefulnesse of a broken spirit, ariseth not from any merit, or any degree or shadow of merit that may be imagined to be in a broken spirit, (as the Popish merit-mongers do commonly suggest when they treat of this Theame of brokennesse of heart.) For though ou• heads were waters, and our eyes fountains of tears, Jer. 9. 1. Though wee should eat ashes as bread, and mingle our drinke with weeping, Psal. 102. 9. though all the night long we should make our bed to swim,
Negatively, this gratefulness of a broken Spirit, arises not from any merit, or any degree or shadow of merit that may be imagined to be in a broken Spirit, (as the Popish merit-mongers do commonly suggest when they Treat of this Theme of brokenness of heart.) For though ou• Heads were waters, and our eyes fountains of tears, Jer. 9. 1. Though we should eat Ashes as bred, and mingle our drink with weeping, Psalm 102. 9. though all the night long we should make our Bed to swim,
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and our very moysture turned into the droughts of Summer, Psal. 32. 4. yet when all's done, we are but unprofitable Servants, what have we done more then duty? nay for ground, manner,
and our very moisture turned into the droughts of Summer, Psalm 32. 4. yet when all's done, we Are but unprofitable Servants, what have we done more then duty? nay for ground, manner,
and end of all our penitentiall mournings for sinne, doe we not come short of duty? alas for us, ipsae Lachrymae sunt Lachrymabiles &c. we had need to weeep over our teares, sigh over our sobs, mourne over our griefes, be broken for our brokennnsse,
and end of all our penitential mournings for sin, do we not come short of duty? alas for us, ipsae Lachrymae sunt Lachrymabiles etc. we had need to weeep over our tears, sighs over our sobs, mourn over our griefs, be broken for our brokennnsse,
even his very heart and soule is sacrificed to God; (and the spirit of one man is better then all the beasts and earthly creatures in the whole world:) And the spirit of man offered, is not his spirit as stony and carna• …, but as broken and spiritualized with godly sorrow and repentance? The spirit is the best of man, a broken spirit is the best of spirits.
even his very heart and soul is sacrificed to God; (and the Spirit of one man is better then all the beasts and earthly creatures in the Whole world:) And the Spirit of man offered, is not his Spirit as stony and carna• …, but as broken and spiritualized with godly sorrow and Repentance? The Spirit is the best of man, a broken Spirit is the best of spirits.
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Now God insists much upon the spiritualnesse of his sacrifices and services, he specially calls for the heart, My son give me thine heart, Pro. 23. 26. all the Gospell-sacrifices, which are acceptable to God in Christ, they are spirituall Sacrifices, 1 Pet. 2. 5. living sacrifices, I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service,
Now God insists much upon the spiritualness of his Sacrifices and services, he specially calls for the heart, My son give me thine heart, Pro 23. 26. all the Gospell-sacrifices, which Are acceptable to God in christ, they Are spiritual Sacrifices, 1 Pet. 2. 5. living Sacrifices, I beseech you Therefore brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service,
or, your service according-to-the-Word, Rom. 12. 1. God himselfe is a spirit, and will be worshipped in spirit, Joh. 4. 24. and the more the spirit of man is spiritualized, the more it becomes both like God, and liked of God.
or, your service according-to-the-Word, Rom. 12. 1. God himself is a Spirit, and will be worshipped in Spirit, John 4. 24. and the more the Spirit of man is spiritualized, the more it becomes both like God, and liked of God.
It doth not hypocritically cover its sin like Adam, Job. 31, 33. or spare any iniquity as Saul did Agag, &c. But like a broken vessell, lets all runne out, ingenuously spreads open all its own vilenesses before the Lord, takes the shame of all upon its own face, lets all lye loose;
It does not hypocritically cover its since like Adam, Job. 31, 33. or spare any iniquity as Saul did Agag, etc. But like a broken vessel, lets all run out, ingenuously spreads open all its own vilenesses before the Lord, Takes the shame of all upon its own face, lets all lie lose;
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so the heart that was once congealed in the mire and dregs of sin, when with penitentiall brokennesse it is kindly thawed and dissolved, sins that stuck fastest in the soule lie loose, the spirit longs to be rid of them all,
so the heart that was once congealed in the mire and dregs of since, when with penitential brokenness it is kindly thawed and dissolved, Sins that stuck fastest in the soul lie lose, the Spirit longs to be rid of them all,
as here broken-spirited David lamented both originalls and actualls, he spares not even his foulest and shamefullest miscarriages, would be thoroughly purged from all, Psal. 51. 2. 7. Thus Paul after he became a man of a broken spirit, freely rips up his foulest enormities, confesseth he was a blasphemer, and a persecutor, and injurious 1. Tim. 1. 13. elsewhere he saith, I verily thought with my self, that I ought to do many things contrary to the name of Jesus of Nazareth.
as Here broken-spirited David lamented both originals and actualls, he spares not even his Foulest and shamefullest miscarriages, would be thoroughly purged from all, Psalm 51. 2. 7. Thus Paul After he became a man of a broken Spirit, freely rips up his Foulest enormities, Confesses he was a blasphemer, and a persecutor, and injurious 1. Tim. 1. 13. elsewhere he Says, I verily Thought with my self, that I ought to do many things contrary to the name of jesus of Nazareth.
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and compelled them to blaspheame, and being exceedingly mad against them, I persecuted them even unto strange Cities, Act. 26. 9. 10. 11. And it is observeable how Gods promise of an heart of flesh, is coupledwith the promise of sprinkling clean water upon his people, of cleansing them from all their filthinesse and from all their uncleannesses, Ezek. 36. 25. 26. 29. An heart of flesh,
and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities, Act. 26. 9. 10. 11. And it is observable how God's promise of an heart of Flesh, is coupledwith the promise of sprinkling clean water upon his people, of cleansing them from all their filthiness and from all their Uncleannesses, Ezekiel 36. 25. 26. 29. an heart of Flesh,
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and uncleannesses, cannot peaceably lodge together; it would sincerely abandon all: is in bitternesse for all, and taketh pleasure in that bitternesse:
and Uncleannesses, cannot peaceably lodge together; it would sincerely abandon all: is in bitterness for all, and Takes pleasure in that bitterness:
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Counterfeits not trouble for sin like the Pharisies with their sower disfigured faces, Math. 6. Squeezes not out a few crocodiles tears, &c. but his very soule bleeds,
Counterfeits not trouble for since like the Pharisees with their sour disfigured faces, Math. 6. Squeezes not out a few crocodiles tears, etc. but his very soul bleeds,
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Now God calls for uprightnesse, walk before me and be thou upright, Gen. 17. 1. he loves sincerity and Truth in the inward parts, Psal. 51. 6. and Nathaniel is prized and commended of Christ for a True Israelite indeed, because in him there was no guile, Joh. 1. 27. 3. A broken spirit is a gracious spirit.
Now God calls for uprightness, walk before me and be thou upright, Gen. 17. 1. he loves sincerity and Truth in the inward parts, Psalm 51. 6. and Nathaniel is prized and commended of christ for a True Israelite indeed, Because in him there was no guile, John 1. 27. 3. A broken Spirit is a gracious Spirit.
and that a Principall one of the spirit of grace promised, Zech. 12. 10. &c. Consequently its part of that precious image of God consisting in true holinesse, Eph. 4. 24. and a rich linke of that admirable chain of grace about the Churches neck, Cant. 4. 9.
and that a Principal one of the Spirit of grace promised, Zechariah 12. 10. etc. Consequently its part of that precious image of God consisting in true holiness, Ephesians 4. 24. and a rich link of that admirable chain of grace about the Churches neck, Cant 4. 9.
The smell of thine oyntments is better then all spices, — the smell of thy Garments is like the smell of Lebanon, Cant. 4. 9. 10. 11. 4. A truly broken spirit is also a believing spirit.
The smell of thine ointments is better then all spices, — the smell of thy Garments is like the smell of Lebanon, Cant 4. 9. 10. 11. 4. A truly broken Spirit is also a believing Spirit.
ther'es faith, for with what other eye can they behold Christ crucifyed? And they shall monrn for him, &c. ther's brokennesse of spirit resulting from it, Zech. 12. 10. There is an hard Question in Divinity,
ther'es faith, for with what other eye can they behold christ Crucified? And they shall monrn for him, etc. ther's brokenness of Spirit resulting from it, Zechariah 12. 10. There is an hard Question in Divinity,
Faith clasps fast hold of Jesus Christ, as its peculiar object, and comes into the presence of God with Christ crucified in its Armes, urges his person and passion, as sinnes propitiation;
Faith clasps fast hold of jesus christ, as its peculiar Object, and comes into the presence of God with christ Crucified in its Arms, urges his person and passion, as Sins propitiation;
Counts all self-righteousnesse losse and dung, in comparison of Christs righteousnesse, Phil. 3. 7, 8. this, this is that which so singularly pleaseth God;
Counts all self-righteousness loss and dung, in comparison of Christ righteousness, Philip 3. 7, 8. this, this is that which so singularly Pleases God;
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in as much as the person of Christ is most deare to God, his beloved son, Math. 3. 17. the son of his love, Col. 1. 13. his only bogotten son, Joh. 3. 16. in whom he is well pleased, Math. 3. 17. yea in whom his soule delighteth, Isai. 42. 1. and the passion of Christ, is an odour of a sweet smell to God, Eph. 5. 2. 3. no pillar of most fragrant incense or perfume, is any way comparable thereunto.
in as much as the person of christ is most deer to God, his Beloved son, Math. 3. 17. the son of his love, Col. 1. 13. his only bogotten son, John 3. 16. in whom he is well pleased, Math. 3. 17. yea in whom his soul delights, Isaiah 42. 1. and the passion of christ, is an odour of a sweet smell to God, Ephesians 5. 2. 3. no pillar of most fragrant incense or perfume, is any Way comparable thereunto.
But the Publicans heart was fleshy and broken, and therefore vilifies himself, dejects, debases, and abhorres himself, Luk. 18. 10. to 15. See this in the selfe-same persons, comparing them with themselves being found in severall states and conditions.
But the Publicans heart was fleshy and broken, and Therefore vilifies himself, dejects, debases, and abhors himself, Luk. 18. 10. to 15. See this in the selfsame Persons, comparing them with themselves being found in several states and conditions.
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Paul before he was broken in heart, he was alive, Rom. 7. 9. stood much upon his native or acquired Priviledges, Phil. 3. 2, 3. &c. but when once he was kindly broken, confesses all these things to be losse, yea losse and dung: and counts himselfe unworthy to be called an Apostle, 1. Cor. 15. 9. lesse then the least of all Saints, Eph. 3. 8. chiefe of Sinners, 1 Tim. 1. 15. now he vailes all his topsayles, sits down in the dust.
Paul before he was broken in heart, he was alive, Rom. 7. 9. stood much upon his native or acquired Privileges, Philip 3. 2, 3. etc. but when once he was kindly broken, Confesses all these things to be loss, yea loss and dung: and counts himself unworthy to be called an Apostle, 1. Cor. 15. 9. less then the least of all Saints, Ephesians 3. 8. chief of Sinners, 1 Tim. 1. 15. now he vails all his topsails, sits down in the dust.
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even the meanest of all relations to thee, is farr too good for me, Luk. 15. 18. 19. Thus the sinfull woman, when her heart was penitentially broken for sin, how she debases her self;
even the Meanest of all relations to thee, is Far too good for me, Luk. 15. 18. 19. Thus the sinful woman, when her heart was penitentially broken for since, how she debases her self;
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she addresses her selfe not to Christs head, but to his very feet, and there she fals a weeping, and with her tears she washes, with the hair of her head she wipes, with her mouth she kisses, and with her costly oyntment she annoynts his very feet, thought it honour enough for her,
she Addresses her self not to Christ head, but to his very feet, and there she falls a weeping, and with her tears she washes, with the hair of her head she wipes, with her Mouth she Kisses, and with her costly ointment she anoints his very feet, Thought it honour enough for her,
and her self exceeding happy, that she might have liberty to performe the very meanest and lowest services unto Christ, Luk. 7. 38. Oh an heart thoroughly broken for sin, is greatly out of conceit with its selfe, can lye downe in the dust at the foot of God, can be as any thing, can be as nothing that God in Christ may be all.
and her self exceeding happy, that she might have liberty to perform the very Meanest and lowest services unto christ, Luk. 7. 38. O an heart thoroughly broken for since, is greatly out of conceit with its self, can lie down in the dust At the foot of God, can be as any thing, can be as nothing that God in christ may be all.
Now the Lord greatly prizeth a self-despising spirit, hath respect to such, Isai. 66. 1, 2. will dwell with such to revive them, Isa. 57. 15. And how was the selfe-debasing Publican justified before the Pharisy? Luk. 18. how was the selfe-debasing Prodigall entertained of his father, Luk. 15. 14. yea how was the self-debasing penitentiary commended and comforted by Christ? Luk. 7. 44, 45, 46. who from this principle of broken-heartednesse were so mean and vile in their own apprehensions.
Now the Lord greatly prizeth a self-despising Spirit, hath respect to such, Isaiah 66. 1, 2. will dwell with such to revive them, Isaiah 57. 15. And how was the selfe-debasing Publican justified before the Pharisee? Luk. 18. how was the selfe-debasing Prodigal entertained of his father, Luk. 15. 14. yea how was the self-debasing penitentiary commended and comforted by christ? Luk. 7. 44, 45, 46. who from this principle of Broken-heartedness were so mean and vile in their own apprehensions.
Hitherto of the Doctrinall handling of this Observation, Now to the Practicall Application. Is a truly broken spirit, such gratefull Sacrifices of God? Then how usefull is this Doctrine, both to Teach, To Try, To Exhort, and to Comfort us about this mystery of a broken heart.
Hitherto of the Doctrinal handling of this Observation, Now to the Practical Application. Is a truly broken Spirit, such grateful Sacrifices of God? Then how useful is this Doctrine, both to Teach, To Try, To Exhort, and to Comfort us about this mystery of a broken heart.
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before all meer morall performances and Pharisaicall perfections, peculiarly respected of God, ranked among the choice and flower of promised blessings, the speciall cure of God,
before all mere moral performances and Pharisaical perfections, peculiarly respected of God, ranked among the choice and flower of promised blessings, the special cure of God,
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But on the contrary this brokennesse of heart is with the world, and the men of the world most unacceptable, is looked upon as a sad, mopish, melancholy disconsolate distemper;
But on the contrary this brokenness of heart is with the world, and the men of the world most unacceptable, is looked upon as a sad, mopish, melancholy disconsolate distemper;
who say with the rich foole, Soule thou hast much goods laid up for many years, eate, drink and be merry, Luc. 12. 19. &c. However the Saints know the world is grossely mistaken in this matter of brokennesse of spirit for sin,
who say with the rich fool, Soul thou hast much goods laid up for many Years, eat, drink and be merry, Luke 12. 19. etc. However the Saints know the world is grossly mistaken in this matter of brokenness of Spirit for since,
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The nature of an heard heart (which Scripture sometimes calls An heart waxing grosse, or fat, and so senselesse, Act. 28. 27. and often elsewhere, a stony heart, Ezek. 11. 19. and 36. 26. Hardnesse of heart, Mark. 3. 5. Hardnesse, Rom. 2. 5. &c.) may be considered as it is hardened 1. Naturally, 2. Actually and accidentally, 3. Habitually, and 4. Judicially.
The nature of an herd heart (which Scripture sometime calls an heart waxing gross, or fat, and so senseless, Act. 28. 27. and often elsewhere, a stony heart, Ezekiel 11. 19. and 36. 26. Hardness of heart, Mark. 3. 5. Hardness, Rom. 2. 5. etc.) may be considered as it is hardened 1. Naturally, 2. Actually and accidentally, 3. Habitually, and 4. Judicially.
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before he give a fleshy heart, Ezek. 11. 19. — and 36. 26, 27. therefore till God by supernaturall dispensation bestow a tender heart, every one by nature lyes under the curse of an heard heart.
before he give a fleshy heart, Ezekiel 11. 19. — and 36. 26, 27. Therefore till God by supernatural Dispensation bestow a tender heart, every one by nature lies under the curse of an herd heart.
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2. Actually and accidentally, not only the hearts of naturall men, but also even of regenerate persons may contract some hardnesse, spirituall security and stupidity;
2. Actually and accidentally, not only the hearts of natural men, but also even of regenerate Persons may contract Some hardness, spiritual security and stupidity;
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Thus the Disciples believed not that it was Christ that walked on the Sea, because they had forgot the miracles of the loaves, and their hearts were hardened, Mark. 6. 52. This seemes to be an accidentall hardnesse, discovered in that act.
Thus the Disciples believed not that it was christ that walked on the Sea, Because they had forgotten the Miracles of the loaves, and their hearts were hardened, Mark. 6. 52. This seems to be an accidental hardness, discovered in that act.
no more then the black Moore his skin, or the Leopard his spots, Jer. 13. 23. This habituall hardnesse creeps and steales upon mens spirits through sins subtilty, which leaves behind it not only reatum, guilt, but also maculum, a stain, or spot:
no more then the black More his skin, or the Leopard his spots, Jer. 13. 23. This habitual hardness creeps and steals upon men's spirits through Sins subtlety, which leaves behind it not only Guilty, guilt, but also maculum, a stain, or spot:
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— lest any of you be hardened through the deceitfulnesse of sin, Heb. 3. 13. This hardnesse growes on by steps and degrees as Divines observe, viz. 1. Ther's Suggestion of sin, 2. Acceptation of the Suggestion. 3. Acting the sin accepted, 4. Delighting in sin acted. 5. Habit and Custome in sin delighted in. 6. Necessity in sin accustomed. 7. Finally death the result of all.
— lest any of you be hardened through the deceitfulness of since, Hebrew 3. 13. This hardness grows on by steps and Degrees as Divines observe, viz. 1. Ther's Suggestion of since, 2. Acceptation of the Suggestion. 3. Acting the since accepted, 4. Delighting in since acted. 5. Habit and Custom in since delighted in. 6. Necessity in since accustomed. 7. Finally death the result of all.
1. Lust within, which is the nursery of sin, and a Tinder to catch at all Temptations. 2. Drawing-away by it, viz. from God, 3. Entising, viz. unto evill. 4. Lusts corruption, viz. a delightfull accepting of the entisement,
1. Lust within, which is the nursery of since, and a Tinder to catch At all Temptations. 2. Drawing-away by it, viz. from God, 3. Enticing, viz. unto evil. 4. Lustiest corruption, viz. a delightful accepting of the enticement,
— The degrees of hardening in sin are thus reckoned up by Bernard (if he was author of that Book de Conscientia) viz. 1. He that hath been accustomed to welldoing, falling to sin grievously;
— The Degrees of hardening in since Are thus reckoned up by Bernard (if he was author of that Book de Conscientia) viz. 1. He that hath been accustomed to welldoing, falling to sin grievously;
Sin seems to him a burden so intolerable, as if in sinning he were going down to hell alive. 2. Of insupportable, in short time it becomes but heavy. 3. Of heavy, light, 4. Of lightsome, delightsome. 5. Of delightsome, desireable. 6. Of desireable customary. 7. Of Customary, excusable, 8. Of excusable, defensible. 9. Of defensible, matter of boasting;
since seems to him a burden so intolerable, as if in sinning he were going down to hell alive. 2. Of insupportable, in short time it becomes but heavy. 3. Of heavy, Light, 4. Of lightsome, delightsome. 5. Of delightsome, desirable. 6. Of desirable customary. 7. Of Customary, excusable, 8. Of excusable, defensible. 9. Of defensible, matter of boasting;
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4. Judicially mens hearts are hardened in sin, when they are forsaken of God and given up to their own obduration and the dominion of the Devill, that seeing they will be hard they shall be hard with a witnesse.
4. Judicially men's hearts Are hardened in since, when they Are forsaken of God and given up to their own obduration and the dominion of the devil, that seeing they will be hard they shall be hard with a witness.
Thus we read often of Gods hardening of Pharaoh's heart, Exod 4. 22. and 7. 3. &c. and that God hardeneth whom he will, Rom. 9. 18. Pharoah had many judgements upon him,
Thus we read often of God's hardening of Pharaoh's heart, Exod 4. 22. and 7. 3. etc. and that God Hardeneth whom he will, Rom. 9. 18. Pharaoh had many Judgments upon him,
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But when God is said in his just judgement to harden mens hearts, we must understand it wisely, cautiously, God hardens no mans heart by infusing any new wickednesse thereinto as the Manichees wickedly imagined.
But when God is said in his just judgement to harden men's hearts, we must understand it wisely, cautiously, God hardens no men heart by infusing any new wickedness thereinto as the manichees wickedly imagined.
See Jam. 1. 13. For then God should be the Author of sin, (which were blasphemous once to think.) But God hardens the heart 1. By withdrawing or denying to the heart his softning grace, (which he is not bound to give,) whereby the heart might be restrained from sin;
See Jam. 1. 13. For then God should be the Author of since, (which were blasphemous once to think.) But God hardens the heart 1. By withdrawing or denying to the heart his softening grace, (which he is not bound to give,) whereby the heart might be restrained from since;
Compare these places, Psal. 81. 11, 12. Rom. 1. 26, 27, 28, &c. 1 King. 22. 22, 23. Joh. 13. 26, 27. in such case God saith, he that is filthy let him be filthy still;
Compare these places, Psalm 81. 11, 12. Rom. 1. 26, 27, 28, etc. 1 King. 22. 22, 23. John 13. 26, 27. in such case God Says, he that is filthy let him be filthy still;
he that is hard-hearted let him be hard-hearted, &c. 3. By giving m•n means of restraint, which falling upon hearts thus forsaken of God, exasperate and enlarge them the more in all wickednesse with violence and greedinesse:
he that is hardhearted let him be hardhearted, etc. 3. By giving m•n means of restraint, which falling upon hearts thus forsaken of God, exasperate and enlarge them the more in all wickedness with violence and greediness:
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not that these restraints provoke to sin properly and formally in their own Nature: but occasionally and accidentally only through hard-hearted mens abuse.
not that these restraints provoke to sin properly and formally in their own Nature: but occasionally and accidentally only through hardhearted men's abuse.
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Thus the Law irritates sin, works in them all manner of co• … piscence, Rom. 7. 8. Thus the Prophets and Ministers of the word, harden some men accidentally, Isai. 6. 9, 10. with Act. 28. 26, 27. which soften others:
Thus the Law irritates since, works in them all manner of co• … piscence, Rom. 7. 8. Thus the prophets and Ministers of the word, harden Some men accidentally, Isaiah 6. 9, 10. with Act. 28. 26, 27. which soften Others:
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the same heavenly heat which makes a garden of flowers smell more fragrantly, makes sinks or dunghills sent more loathsomely, 4. By denying unto hard-hearted men even those means of restraint,
the same heavenly heat which makes a garden of flowers smell more fragrantly, makes sinks or dunghills sent more loathsomely, 4. By denying unto hardhearted men even those means of restraint,
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The hatefulnesse and odiousnesse of an hard Heart to God appears plainly in divers respects, viz. In that he 1. Forbids it, 2. Grieves at it, 3. Brands it, 4. Threatens it; and 5. Plagues it.
The hatefulness and odiousness of an hard Heart to God appears plainly in diverse respects, viz. In that he 1. Forbids it, 2. Grieves At it, 3. Brands it, 4. Threatens it; and 5. Plagues it.
Jesus Christ looked round about upon the Pharisies with Anger, being grieved for the hardnesse of their hearts, Mark. 3. 5. And after his Resurrection he upbraided his own Disciples for the hardnesse of their hearts, in that they believed not them that had seen Christ after he was risen, Mar. 16. 14. yea God professeth he was grieved with hard-hearted Israel for 40. yeares together, Heb. 3. 8, 9, 10. 3. God brands hardnesse of heart with such notes of infamy and disgrace, as discover his great detestation thereof.
jesus christ looked round about upon the Pharisees with Anger, being grieved for the hardness of their hearts, Mark. 3. 5. And After his Resurrection he upbraided his own Disciples for the hardness of their hearts, in that they believed not them that had seen christ After he was risen, Mar. 16. 14. yea God Professes he was grieved with hardhearted Israel for 40. Years together, Hebrew 3. 8, 9, 10. 3. God brands hardness of heart with such notes of infamy and disgrace, as discover his great detestation thereof.
Lest your hearts be hardened through the deceitfulnesse of sin, Heb. 3. 13. such as is the cause, such is the proper effect, both abominable to God.
Lest your hearts be hardened through the deceitfulness of since, Hebrew 3. 13. such as is the cause, such is the proper Effect, both abominable to God.
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Hardnesse of heart is accounted a great sin it self, whereby God is much tempted and provoked, Heb. 3. 8, 9, 10. The depth of a mans naturall misery under sin is laid down under the Notion of having a stony heart, Ezek. 11. 19. 20. and 36. 26, 27. The height of Pharoahs sin is comprized under his hardnesse of heart, Exod. 14. 4.
Hardness of heart is accounted a great since it self, whereby God is much tempted and provoked, Hebrew 3. 8, 9, 10. The depth of a men natural misery under since is laid down under the Notion of having a stony heart, Ezekiel 11. 19. 20. and 36. 26, 27. The height of Pharaohs since is comprised under his hardness of heart, Exod 14. 4.
what Temptation of the Devill will not an hard heart swallow down, what horrid impieties will not an hard heart rush furiously upon? See that passage 2. King. 17. 14, &c. This is as a wicked Devill that brings along many other devils with it, to possesse the soule.
what Temptation of the devil will not an hard heart swallow down, what horrid impieties will not an hard heart rush furiously upon? See that passage 2. King. 17. 14, etc. This is as a wicked devil that brings along many other Devils with it, to possess the soul.
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More especially it brings forth the cursed fruits of 1. Wofull impenitency, an hard heart cannot, will not, repent, 2 Chron. 36. 13. Rom. 2. 5. 2. Wilfull Rebellion, pride and obstinacy against God, Dan. 5. 20. Nehem. 9. 16, 17. 29. Jerem. 7. 26. Ezek. 3. 7. 3. Wofull and damnable unbeliefe, Act. 19. 9. Mark. 6. 51, 52. and 8. 16, 17, &c. and 16. 14. Heb. 3. 8. 11. compared with ver. 18. 19. 4. God threatens hardnesse of heart with sad and heavy Comminations, as Pro. 28. 14. and notably, Pro. 29. 10. Jer. 19. 15. but most remarkably, Heb. 3. 8. to 12. Gods threats argue evidently Gods wrath against it.
More especially it brings forth the cursed fruits of 1. Woeful impenitency, an hard heart cannot, will not, Repent, 2 Chronicles 36. 13. Rom. 2. 5. 2. Wilful Rebellion, pride and obstinacy against God, Dan. 5. 20. Nehemiah 9. 16, 17. 29. Jeremiah 7. 26. Ezekiel 3. 7. 3. Woeful and damnable unbelief, Act. 19. 9. Mark. 6. 51, 52. and 8. 16, 17, etc. and 16. 14. Hebrew 3. 8. 11. compared with ver. 18. 19. 4. God threatens hardness of heart with sad and heavy Comminations, as Pro 28. 14. and notably, Pro 29. 10. Jer. 19. 15. but most remarkably, Hebrew 3. 8. to 12. God's Treats argue evidently God's wrath against it.
5. Finally, over and beyond all this, God plagues hardnesse of heart with dreadfull judgments, who ever hardened himselfe against God, and prospered? Job.
5. Finally, over and beyond all this, God plagues hardness of heart with dreadful Judgments, who ever hardened himself against God, and prospered? Job.
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9. 4. 1. What Temporall vengeance inflicts hee for hardnesse of heart? as upon Pharaoh and the Egyptians, who after all their plagues for hardning their hearts against God, were at once intombed in the Red-Sea, Exod. 14. upon Israel, for their hardnesse of heart not suffered to enter into Gods rest, to enjoy the promised Canan, Heb. 3. 8, 9, 10, 11, &c. and afterwards, they that came into the promised Land,
9. 4. 1. What Temporal vengeance inflicts he for hardness of heart? as upon Pharaoh and the egyptians, who After all their plagues for hardening their hearts against God, were At once entombed in the Red sea, Exod 14. upon Israel, for their hardness of heart not suffered to enter into God's rest, to enjoy the promised Canaan, Hebrew 3. 8, 9, 10, 11, etc. and afterwards, they that Come into the promised Land,
for this wickednesse were removed out of Gods sight, 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezar hardned in his pride? Dan. 5. 20, 21, read it,
for this wickedness were removed out of God's sighed, 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezzar hardened in his pride? Dan. 5. 20, 21, read it,
as in Pharoah, Exod. 4. 22. and 7. 3. and in others, Joh. 12. 40. 3. Finally, what eternall vengeance do hard hearts here treasure up unto themselves against the day of wrath? — Rom. 2. 5, &c. Doubtlesse if God thus forbid,
as in Pharaoh, Exod 4. 22. and 7. 3. and in Others, John 12. 40. 3. Finally, what Eternal vengeance do hard hearts Here treasure up unto themselves against the day of wrath? — Rom. 2. 5, etc. Doubtless if God thus forbid,
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that so we may discover whether they be the gratefull Sacrifices of God or no? which of us would not be glad that our hearts and spirits might be truly acceptable to God? then let us diligently inquire whether they be truly broken and contrite.
that so we may discover whither they be the grateful Sacrifices of God or no? which of us would not be glad that our hearts and spirits might be truly acceptable to God? then let us diligently inquire whither they be truly broken and contrite.
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if our hearts be actually broken this day, what an Odour of a sweet smell shall they be to God in Christ? if they be habitually broken, how pleasing shall they be to God continually? but all will depend upon this, that they be kindly broken and softened as Davids was.
if our hearts be actually broken this day, what an Odour of a sweet smell shall they be to God in christ? if they be habitually broken, how pleasing shall they be to God continually? but all will depend upon this, that they be kindly broken and softened as Davids was.
1. By the Concomitants or Companions attending upon a broken spirit, Noscitur ex comite, qui non dignoscitur ex se, oft-times a man is known by his Companions, more then by his own Conditions.
1. By the Concomitants or Sodales attending upon a broken Spirit, Noscitur ex comite, qui non dignoscitur ex se, ofttimes a man is known by his Sodales, more then by his own Conditions.
when the heart of the Prodigall sonne was touched and broken for his lewd courses, presently he resolves upon praying, I will go to my Father and say to him, Father I have sinned against heaven and before thee Luk. 15. 18. Saul (who afterward was called Paul) was no sooner dismounted, struck to the earth,
when the heart of the Prodigal son was touched and broken for his lewd courses, presently he resolves upon praying, I will go to my Father and say to him, Father I have sinned against heaven and before thee Luk. 15. 18. Saul (who afterwards was called Paul) was no sooner dismounted, struck to the earth,
and considering indeed, that a persecuting Saul, should so soon become a praying Saint. Yea Jesus Christ himself being so broken and abased in his spirit with surrounding sorrow in his agony, NONLATINALPHABET, he prayed more fervently, Luk. 22. 44. then he did as it were bend all his nerves, intend the utmost activity of his spirit, to wrastle with his heavenly father, the Apostle saith, he offered up Prayers and Supplications with strong crying and teares, Heb. 5. 7. Some writings cannot be read but in water,
and considering indeed, that a persecuting Saul, should so soon become a praying Saint. Yea jesus christ himself being so broken and abased in his Spirit with surrounding sorrow in his agony,, he prayed more fervently, Luk. 22. 44. then he did as it were bend all his nerves, intend the utmost activity of his Spirit, to wrestle with his heavenly father, the Apostle Says, he offered up Prayers and Supplications with strong crying and tears, Hebrew 5. 7. some writings cannot be read but in water,
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of all frames of Soule, this melting broken frame of spirit is most ingenuous eloquent and potent in prayer, fetches arguments from the best to picks, Gods nature, Christs merit, Covenant, promises, &c. fils it self full of them as a vessell with new wine;
of all frames of Soul, this melting broken frame of Spirit is most ingenuous eloquent and potent in prayer, Fetches Arguments from the best to picks, God's nature, Christ merit, Covenant, promises, etc. fills it self full of them as a vessel with new wine;
urges, darts them up vigorously, pursues the Lord, will let him have no rest, will have no nay, resolves like Jacob not to let him go, till he reach out a blessing.
urges, darts them up vigorously, pursues the Lord, will let him have no rest, will have no nay, resolves like Jacob not to let him go, till he reach out a blessing.
Reflect now upon thy self ô Christian, where is thy Spirit of Supplication? Where those mighty unutterable groanes and desires? where those wrastlings, &c. doest thou not know what a spirit of prayer meanes? neither doest thou know what a broken spirit meanes.
Reflect now upon thy self o Christian, where is thy Spirit of Supplication? Where those mighty unutterable groans and Desires? where those wrestlings, etc. dost thou not know what a Spirit of prayer means? neither dost thou know what a broken Spirit means.
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if a Saint at all, &c. But to this man will I looke, even to him that is poore, and of a contrite spirit — Isai. 66. 2, Poverty of spirit and brokennesse of spirit, are familiar companions.
if a Saint At all, etc. But to this man will I look, even to him that is poor, and of a contrite Spirit — Isaiah 66. 2, Poverty of Spirit and brokenness of Spirit, Are familiar Sodales.
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Again God saith — I dwell in the high and holy place, with him also that is of a contrite and humble spirit, — Isai 57. 15. Here Humility and Contrition of Spirit are Associates.
Again God Says — I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, — Isaiah 57. 15. Here Humility and Contrition of Spirit Are Associates.
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A proud, self-rich, self-full spirit is very inconsistent with a broken spirit, the Angel of the Church that proudly bragged, that he was rich, and encreased with goods,
A proud, self-rich, self-full Spirit is very inconsistent with a broken Spirit, the Angel of the Church that proudly bragged, that he was rich, and increased with goods,
was as farre from brokennesse of heart, as he was from apprehensivenesse of his own misery, not knowing that hee was wretched and miserable and poore and blind and naked, Rev. 3. 17. Where now is thine humility and spirituall poverty? if thou beest hardened in spirituall pride, self-conceit, &c. how should a broken spirit lodge in thy brest?
was as Far from brokenness of heart, as he was from apprehensiveness of his own misery, not knowing that he was wretched and miserable and poor and blind and naked, Rev. 3. 17. Where now is thine humility and spiritual poverty? if thou Best hardened in spiritual pride, self-conceit, etc. how should a broken Spirit lodge in thy breast?
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3. Love to Jesus Christ. A broken spirit is a tender affectionate loving spirit, and the love of such a spirit flames out most ardently towards Christ.
3. Love to jesus christ. A broken Spirit is a tender affectionate loving Spirit, and the love of such a Spirit flames out most ardently towards christ.
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saith, thou art my portion in the land of the living — whom have I in heaven but thee? and in earth ther's none that I can desire besides thee? — All things are but losse and dung to the wining of Christ, Phil. 3. one Christ is worth ten thousand worlds, &c. See how strong the love of that penitent broken-hearted woman was to Christ.
Says, thou art my portion in the land of the living — whom have I in heaven but thee? and in earth ther's none that I can desire beside thee? — All things Are but loss and dung to the winning of christ, Philip 3. one christ is worth ten thousand world's, etc. See how strong the love of that penitent brokenhearted woman was to christ.
and annoynting them with costly oynment, palpably proclaime her love to Christ, and Christ himself testifies, that she loved much, Luk. 7. 37. 38. 44. to 49. she could not chuse,
and anointing them with costly oynment, palpably proclaim her love to christ, and christ himself Testifies, that she loved much, Luk. 7. 37. 38. 44. to 49. she could not choose,
Zech. 12. 10, 11. its Christ that loves, comforts, and binds up the broken heart, Isai 61. 1, 2, &c. with Luk. 4. 18, 19. ther's much of Christ in the broken heart:
Zechariah 12. 10, 11. its christ that loves, comforts, and binds up the broken heart, Isaiah 61. 1, 2, etc. with Luk. 4. 18, 19. ther's much of christ in the broken heart:
See now what tender affection thou bearest to Jesus Christ, to his Person, presence, office, Honour, Ordinances, image in his members, &c. if thou wouldst read brokennesse in thine heart.
See now what tender affection thou bearest to jesus christ, to his Person, presence, office, Honour, Ordinances, image in his members, etc. if thou Wouldst read brokenness in thine heart.
Thus these two are coupled together, — And I will give them an heart of flesh, (ther's brokennesse of spirit) That they may walke in my Statutes and keep mine Ordinances and do them, (ther's obedience associated to brokennesse of heart,) Ezek. 11. 19, 20. and the like Ezek. 36. 26, 27. softned waxe will receive any impression;
Thus these two Are coupled together, — And I will give them an heart of Flesh, (ther's brokenness of Spirit) That they may walk in my Statutes and keep mine Ordinances and do them, (ther's Obedience associated to brokenness of heart,) Ezekiel 11. 19, 20. and the like Ezekiel 36. 26, 27. softened wax will receive any impression;
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Then the betrayers and murderers of Christ can say, men and brethren what shall we do? Act. 2. 37. as if they had said, we see we are undone in our selves by our sins,
Then the betrayers and murderers of christ can say, men and brothers what shall we do? Act. 2. 37. as if they had said, we see we Are undone in our selves by our Sins,
Hardned Pharoah professed, he would not let Israel goe, Exod. 5. 2. Hard-hearted Manasses and the people would not hearken to Gods messages, 2 Chron. 33. 10. The stubborn and stony spirited Jewes, tell Jeremiah plainly, As for the word that thou hast spoken to us in the name of the Lord, we will not harken unto thee:
Hardened Pharaoh professed, he would not let Israel go, Exod 5. 2. Hardhearted Manasses and the people would not harken to God's messages, 2 Chronicles 33. 10. The stubborn and stony spirited Jews, tell Jeremiah plainly, As for the word that thou hast spoken to us in the name of the Lord, we will not harken unto thee:
and his heart was habitually tender and broken, and how was he affected and afflicted at the sins of others, I beheld (saith he) the transgressors and was grieved;
and his heart was habitually tender and broken, and how was he affected and afflicted At the Sins of Others, I beheld (Says he) the transgressors and was grieved;
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because they keep not thy Law, Psal. 119. 136. Mark, Josiah's heart was tender, he humbled himselfe before God, he rent his clothes, and wept before the Lord. David expresseth his grief, horror, and rivers of tears, and both for others sinnes.
Because they keep not thy Law, Psalm 119. 136. Mark, Josiah's heart was tender, he humbled himself before God, he rend his clothes, and wept before the Lord. David Expresses his grief, horror, and Rivers of tears, and both for Others Sins.
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And this is the Periphrasis of those tender-hearted Saints in Jerusalem, — Men that sigh, and that cry for all the abominations that are done in the midst thereof, Ezek. 9. 4. Whereas an hard heart troubles not it selfe at others sins,
And this is the Periphrasis of those tender-hearted Saints in Jerusalem, — Men that sighs, and that cry for all the abominations that Are done in the midst thereof, Ezekiel 9. 4. Whereas an hard heart Troubles not it self At Others Sins,
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but rather doth the same, and takes pleasure in them that do them, Rom. 1. 32. How is thine heart affected at others sins, especially at the horrid impieties of these times, where's thy griefe, thy horror, thy sighs, thy cries, thy rivers of tears in secret? &c. 2. A broken spirit hath clearest and saddest apprehensions of its own sinfulness; if others sins be motes, its owne are beams;
but rather does thee same, and Takes pleasure in them that do them, Rom. 1. 32. How is thine heart affected At Others Sins, especially At the horrid impieties of these times, where's thy grief, thy horror, thy sighs, thy cries, thy Rivers of tears in secret? etc. 2. A broken Spirit hath Clearest and Saddest apprehensions of its own sinfulness; if Others Sins be motes, its own Are beams;
consequently all imaginations thoughts words works in that state only evill continually, Gen. 6. 5. and if brought into a state of grace still seeing another law in their members warring, &c. Rom. 7. 23, a body of death, Rom. 7. 24. NONLATINALPHABET, that casily-encompassing sin, Heb. 12. 1. whence not onely innumerable swarms of errours, infirmities, &c. and that in the best and most spirituall duties do surround them,
consequently all Imaginations thoughts words works in that state only evil continually, Gen. 6. 5. and if brought into a state of grace still seeing Another law in their members warring, etc. Rom. 7. 23, a body of death, Rom. 7. 24., that casily-encompassing since, Hebrew 12. 1. whence not only innumerable swarms of errors, infirmities, etc. and that in the best and most spiritual duties do surround them,
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so that they are pricked in their hearts, Act. 2. 36. they mourne, and are in bitterness, Zech. 12. 10, 11. Their very bones are as it were broken, Psal. 51. and they dolefully groane out with the Apostle, oh wretched men that we are, who shall deliver us from the body of this death, Rom. 7. 24. For these things what sighs, sobs, tears and sorrowes do they powre out before the Lord.
so that they Are pricked in their hearts, Act. 2. 36. they mourn, and Are in bitterness, Zechariah 12. 10, 11. Their very bones Are as it were broken, Psalm 51. and they dolefully groan out with the Apostle, o wretched men that we Are, who shall deliver us from the body of this death, Rom. 7. 24. For these things what sighs, sobs, tears and sorrows do they pour out before the Lord.
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Thus when the carnall heart is crushed and bruised, then the toads, snakes, vipers and vermin of sin are evidenced, which till then were not imagined to bee there.
Thus when the carnal heart is crushed and Bruised, then the toads, snakes, vipers and vermin of since Are evidenced, which till then were not imagined to be there.
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this stab'd David to the heart above all other consideratious, that hee had sinned against his God, Against thee, thee only have I sinned, — Psal. 51. 4. Against thee that hast made me, maintained me, loved me, delivered me, crowned me, redeemed me, &c. oh against thee, thee only;
this stabbed David to the heart above all other consideratious, that he had sinned against his God, Against thee, thee only have I sinned, — Psalm 51. 4. Against thee that hast made me, maintained me, loved me, Delivered me, crowned me, redeemed me, etc. o against thee, thee only;
And when the Jewes shall be re-implanted into their own stock, This shall most deeply pierce them, that they did so cruelly and causelesly pierce Christ.
And when the Jews shall be re-implanted into their own stock, This shall most deeply pierce them, that they did so cruelly and causelessly pierce christ.
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This shall bring them to mourn as for an only son, to be in bitternesse as for a first born, to a great mourning as in Hadadrimmon, &c. for Josiah that best of Kings;
This shall bring them to mourn as for an only son, to be in bitterness as for a First born, to a great mourning as in Hadadrimmon, etc. for Josiah that best of Kings;
to a particular private and serious mourning, every family apart, and their wives apart, Zech. 12. 10. 11, 12. Hard hearts are chiefly troubled at feare, shame or punishment for sin:
to a particular private and serious mourning, every family apart, and their wives apart, Zechariah 12. 10. 11, 12. Hard hearts Are chiefly troubled At Fear, shame or punishment for since:
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at the Commands, lest he should disobey and violate them, &c. oh ther's enough in the word of divine Majesty power and authority to make a Gyants heart to quake.
At the Commands, lest he should disobey and violate them, etc. o ther's enough in the word of divine Majesty power and Authority to make a Giants heart to quake.
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Felix the Governour trembled before Paul preaching of judgment, &c. and Paul at that time but a poore Prisoner in chaines, Act. 24, 25. Did Felix tremble slavishly? how much more do the contrire spirits tremble f•lially. They that despise, scorne, oppose, blaspheme the word of God,
Felix the Governor trembled before Paul preaching of judgement, etc. and Paul At that time but a poor Prisoner in chains, Act. 24, 25. Did Felix tremble slavishly? how much more do the contrire spirits tremble f•lially. They that despise, scorn, oppose, Blaspheme the word of God,
How did the repenting people of God in Ezra's daies, Tremble because of the great Raine? Ezr. 10. 9. and this is the judgment of God that hath of late been most extraordinarily inflicted upon this Land,
How did the repenting people of God in Ezra's days, Tremble Because of the great Rain? Ezra 10. 9. and this is the judgement of God that hath of late been most extraordinarily inflicted upon this Land,
Yea a tender heart trembles at the very shaking of Gods Rod, how did good Josiah's heart melt when Gods displeasure against his people did but hang in the threats? 2 Chron. 34. 27. 5. Finally A broken spirit, humbled and wounded truly for sin, sets speedily and seriously upon a reall Reformation.
Yea a tender heart trembles At the very shaking of God's Rod, how did good Josiah's heart melt when God's displeasure against his people did but hang in the Treats? 2 Chronicles 34. 27. 5. Finally A broken Spirit, humbled and wounded truly for since, sets speedily and seriously upon a real Reformation.
Privately, A broken spirit is studious to reforme it selfe, to embrace a new course of life, which (as Luther observes) is the best Repentance. The Prodigall humbled, reformes, goes to his father, bewailes and forsakes his former lewdenesse, Luk. 15. Saul humbled by the mighty hand of Christ at his Conversion, presently reformes, gives over persecuting of the Saints,
Privately, A broken Spirit is studious to reform it self, to embrace a new course of life, which (as Luther observes) is the best Repentance. The Prodigal humbled, reforms, Goes to his father, bewails and forsakes his former Lewdness, Luk. 15. Saul humbled by the mighty hand of christ At his Conversion, presently reforms, gives over persecuting of the Saints,
and he had wept bitterly for his shamefull deniall of his Master, Mat. 26. 75. Luk. 22. 62. he so reformed himselfe in this particular, that we never after read that he relapsed into the same sin,
and he had wept bitterly for his shameful denial of his Master, Mathew 26. 75. Luk. 22. 62. he so reformed himself in this particular, that we never After read that he relapsed into the same since,
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yea we read our Saviours Prophecy of him that he should glorifie God by being himself crucified for Christ and his Truth, Joh. 21. 18. Publiquely; A broken spirit is desirous also to reforme others.
yea we read our Saviors Prophecy of him that he should Glorify God by being himself Crucified for christ and his Truth, John 21. 18. Publicly; A broken Spirit is desirous also to reform Others.
It is very remarkable in Scriptures that when Magistrates and Rulers became men of contrite and broken spirits indeed, they could not rest and terminate in Personall, but did proceed to publique Reformation in the Kingdome and Church wherein they lived.
It is very remarkable in Scriptures that when Magistrates and Rulers became men of contrite and broken spirits indeed, they could not rest and terminate in Personal, but did proceed to public Reformation in the Kingdom and Church wherein they lived.
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and pluckt off the haire of his head and of his beard, and sate downe astonyed, Ezr. 9. 1, 2, 3. (here are notable symptomes how his spirit was broken for their sins:) consequently both Ezra and the people weeping very sore, set upon Reformation, to put away all the strange wives and their children,
and plucked off the hair of his head and of his beard, and sat down astonied, Ezra 9. 1, 2, 3. (Here Are notable symptoms how his Spirit was broken for their Sins:) consequently both Ezra and the people weeping very soar, Set upon Reformation, to put away all the strange wives and their children,
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and Ezra made them Covenant and sweare to God to do it, and after tooke course to have it done, Ezra. 10. 1, 2, 3, 4, 5, &c. Thus good King Josiah, his heart being tender and his spirit melted at consideration of the peoples sinnes, he sets presently and vigorously upon publique Reformation, makes the Law of God be publiquely read, enters into Covenant with God to keep his Commandements and his Testimonies and his Statutes with all his heart,
and Ezra made them Covenant and swear to God to do it, and After took course to have it done, Ezra. 10. 1, 2, 3, 4, 5, etc. Thus good King Josiah, his heart being tender and his Spirit melted At consideration of the peoples Sins, he sets presently and vigorously upon public Reformation, makes the Law of God be publicly read, enters into Covenant with God to keep his commandments and his Testimonies and his Statutes with all his heart,
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& with all his soul, — caused all that were present in Hierusalem and Benjamin to stand to it — took away all the abominations out of all the Countreys that pertained to the children of Israel,
& with all his soul, — caused all that were present in Jerusalem and Benjamin to stand to it — took away all the abominations out of all the Countries' that pertained to the children of Israel,
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here was Reformation to purpose, 2 Chron. 34. 19. 27. 29. to the end of the Chap. Yea Mannasses himself (that prodigious monster of wickednesse, 2 Chron. 33. 2. to 11.) when in his affliction his heart was broken,
Here was Reformation to purpose, 2 Chronicles 34. 19. 27. 29. to the end of the Chap. Yea Mannasses himself (that prodigious monster of wickedness, 2 Chronicles 33. 2. to 11.) when in his affliction his heart was broken,
so that he besought the Lord his God, and humbled himselfe greatly before the God of his Fathers, — Even then this Mannasses set upon publike Reformation;
so that he besought the Lord his God, and humbled himself greatly before the God of his Father's, — Even then this Mannasses Set upon public Reformation;
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; and commanded Judah to serve the Lord God of Israel, 2 Chron. 32. 12. 15. 16. Thus he 1. removed the abominations, which himselfe had erected, 2. restored the pure worship of God, which himself destroyed,
; and commanded Judah to serve the Lord God of Israel, 2 Chronicles 32. 12. 15. 16. Thus he 1. removed the abominations, which himself had erected, 2. restored the pure worship of God, which himself destroyed,
Then what Church and State need despaire of Reformation, if the Lord would but thoroughly humble and breake the hearts of Princes and Rulers, as he did Manasses?
Then what Church and State need despair of Reformation, if the Lord would but thoroughly humble and break the hearts of Princes and Rulers, as he did Manasses?
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Right Honorable, this in speciall concernes you, be pleased to consider these three •amous Magistrates, how when their spirits were broken they speedily and se•iously testified the same in publike Reformations: get you broken hearts like them, you will r••orme 〈 ◊ 〉 them.
Right Honourable, this in special concerns you, be pleased to Consider these three •amous Magistrates, how when their spirits were broken they speedily and se•iously testified the same in public Reformations: get you broken hearts like them, you will r••orme 〈 ◊ 〉 them.
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It's true, you and the people have sworne and covenanted with God a publike Reformation according to the Word of God, &c. And God hath honoured you to lay some foundations of Reformation, for which we blesse God;
It's true, you and the people have sworn and covenanted with God a public Reformation according to the Word of God, etc. And God hath honoured you to lay Some foundations of Reformation, for which we bless God;
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Zech. 4. 10. But yet both Church and State still cry out for further Reformation, — how doth the Common-wealth groane under wofull oppression, injustice,
Zechariah 4. 10. But yet both Church and State still cry out for further Reformation, — how does the Commonwealth groan under woeful oppression, injustice,
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But how doth the Church of God, not onely groane, but even languish, faint and dye continually under those cursed diseases of error heresie, blasphemy, licentiousness, divisions, disorder and confusion, horrid Atheisme,
But how does the Church of God, not only groan, but even languish, faint and die continually under those cursed diseases of error heresy, blasphemy, licentiousness, divisions, disorder and confusion, horrid Atheism,
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and almost all the fundamentals of Religion, yea and all visible outward Reformation? Whither are wee falling? should these things still pass on without controule, what Religion shall we leave to our posterity? Can we redresse these distempers? Ministers may preach, people may petition, and both may pray:
and almost all the fundamentals of Religion, yea and all visible outward Reformation? Whither Are we falling? should these things still pass on without control, what Religion shall we leave to our posterity? Can we redress these distempers? Ministers may preach, people may petition, and both may pray:
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This Doctrine may serve to Exhort all persons that desire either this day or at any time hereafter to present the Lord with Sacrifices acceptable indeed, that they get and keep broken spirits.
This Doctrine may serve to Exhort all Persons that desire either this day or At any time hereafter to present the Lord with Sacrifices acceptable indeed, that they get and keep broken spirits.
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It's his sole prerogative, both to take away the heart of stone, and to give an heart of flesh, Ezek. 11. 19. and 36. 26. 1. God can enlighten and convince the heart of its own hardnesse: 2. God can subdue and remove the hearts stoninesse. 3. God can infuse an habituall supernaturall tendernesse and 4. God can draw forth that habit into actuall relentings upon all good occasions; this is his method.
It's his sole prerogative, both to take away the heart of stone, and to give an heart of Flesh, Ezekiel 11. 19. and 36. 26. 1. God can enlighten and convince the heart of its own hardness: 2. God can subdue and remove the hearts stoniness. 3. God can infuse an habitual supernatural tenderness and 4. God can draw forth that habit into actual relentings upon all good occasions; this is his method.
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2. By a dutifull attendance upon Gods word in the powerfull Ministry of it: This is most quick and powerfull and sharper then any two edged sword, piercing even to the dividing asunder of soule and spirit, — Heb. 4. 12. Are our hearts iron? the word is as fire, to •o••en and melt the iron:
2. By a dutiful attendance upon God's word in the powerful Ministry of it: This is most quick and powerful and sharper then any two edged sword, piercing even to the dividing asunder of soul and Spirit, — Hebrew 4. 12. are our hearts iron? the word is as fire, to •o••en and melt the iron:
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are our hearts stone? the word is as an hammer to break the rock in pieces, Jer. 23. 29. This instrumentally made King Josiah's heart tender, 2 Chron. 34. 19. 27. This made the returned exiles to weep, Neh. 8. 9. This pricked Peters hearers in their hearts, Act. 2. •6.
Are our hearts stone? the word is as an hammer to break the rock in Pieces, Jer. 23. 29. This instrumentally made King Josiah's heart tender, 2 Chronicles 34. 19. 27. This made the returned exiles to weep, Neh 8. 9. This pricked Peter's hearers in their hearts, Act. 2. •6.
as it is cleare in the case of Josiah, 2 Chron. 34. 19, &c. of David, Psal. 119, 53. 158. 136. of Ezra Ezr. 9. 1, 2, 3, 4, 5. and of those Mourners, Ezek. 9. 4. But our own sins may even grinde our hearts to powder,
as it is clear in the case of Josiah, 2 Chronicles 34. 19, etc. of David, Psalm 119, 53. 158. 136. of Ezra Ezra 9. 1, 2, 3, 4, 5. and of those Mourners, Ezekiel 9. 4. But our own Sins may even grind our hearts to powder,
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as appears here in David, Psal. 51. 3, 4. 8. my sin is ever before me — against thee, thee only have I sinned — that the bones which thou hast broken — as in the Prodigall, Luk. 15. 18. 19. as in those Jewes, Zech. 12. 10, 11, 12, &c. mans sin makes the whole Creation groan, as under a load ready to break its back, Rom. 8. 22. and shall not mans own spirit groan,
as appears Here in David, Psalm 51. 3, 4. 8. my since is ever before me — against thee, thee only have I sinned — that the bones which thou hast broken — as in the Prodigal, Luk. 15. 18. 19. as in those Jews, Zechariah 12. 10, 11, 12, etc. men since makes the Whole Creation groan, as under a load ready to break its back, Rom. 8. 22. and shall not men own Spirit groan,
and his own heart break under the pressure of his own iniquities? In what words shall I a little represent the sins of England, and the sins of your own soules unto you for the actuall mollifying of your hearts?
and his own heart break under the pressure of his own iniquities? In what words shall I a little represent the Sins of England, and the Sins of your own Souls unto you for the actual mollifying of your hearts?
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Think what sin is, it is the transgression of the Law, 1 Joh. 3. 4. the death of the Soule, Eph. 〈 ◊ 〉. 1. the fruites of the flesh, Gal. 5. 19. the workes of the Devill, 1 Joh. 2. 8. and utter abomination to God, Pro. 26. 25. Sin is so foule and filthy, that the filth under the nailes and arm-holes Jam. 1. 21. the vomit of a dog, the myre of a swine, 2 Pet. 2. 22. the poyson of serpents Rom. 3. 13. the spots of Leopards, and the skin of black Moores, Jer. 13. 23. the putrifaction and deadly stink of opened sepulchers, Rom. 3. 13. and basest excrements themselves, Jam. 1 ▪ 2•. are the similitudes wherein the holy Ghost sets it out to us.
Think what since is, it is the Transgression of the Law, 1 John 3. 4. the death of the Soul, Ephesians 〈 ◊ 〉. 1. the fruits of the Flesh, Gal. 5. 19. the works of the devil, 1 John 2. 8. and utter abomination to God, Pro 26. 25. since is so foul and filthy, that the filth under the nails and armholes Jam. 1. 21. the vomit of a dog, the mire of a Swine, 2 Pet. 2. 22. the poison of Serpents Rom. 3. 13. the spots of Leopards, and the skin of black Moors, Jer. 13. 23. the putrefaction and deadly stink of opened sepulchers, Rom. 3. 13. and Basest excrements themselves, Jam. 1 ▪ 2•. Are the Similitudes wherein the holy Ghost sets it out to us.
Against God blessed for ever, infinitely pure and cannot look upon it, Heb. 1. 13. just and will not clear the guilty, Ex. 34. 7. Omniscient, knows all sin fully;
Against God blessed for ever, infinitely pure and cannot look upon it, Hebrew 1. 13. just and will not clear the guilty, Ex. 34. 7. Omniscient, knows all since Fully;
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He fashioned thee curiously, he hath provided for thee plentifully, hath given Christ his own Son to redeem and save thee to the uttermost, hath loved thee freely, hath alwaies been doing thee good, never did thee harme:
He fashioned thee curiously, he hath provided for thee plentifully, hath given christ his own Son to Redeem and save thee to the uttermost, hath loved thee freely, hath always been doing thee good, never did thee harm:
who loved thee and washed thee from thy sins in his own blood, Rev. 1. 5. how should this make thee mourne, Zech. 12. 10, 11, 12. yea against the Spirit, that convinceth, illuminateth, adopteth, Sanctifieth, s•aleth, cōforteth & dwelleth in thee.
who loved thee and washed thee from thy Sins in his own blood, Rev. 1. 5. how should this make thee mourn, Zechariah 12. 10, 11, 12. yea against the Spirit, that Convinces, illuminateth, adopteth, Sanctifieth, s•aleth, comforts & dwells in thee.
because against greater light, mercies, meanes, ordinances, then ever they enjoyed against promises and threats, kindnesses and judgments, the patience of God, wonderfull deliverances, and a glorious gospell.
Because against greater Light, Mercies, means, ordinances, then ever they enjoyed against promises and Treats, Kindnesses and Judgments, the patience of God, wonderful Deliverances, and a glorious gospel.
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Manasses that would not hearken to Gods word, yet melted in his chaines, humbled himselfe greatly, 2 Chron. 33. 12. How did the people tremble at the great raine? Ezr. 10. 9. God implyes that his judgements will make the uncircumcised hearts be humbled, and accept the punishment, Levit. 26. 41. and bring people to know the plague in their own heart, 1 King. 8. 38. Consider now how God hath plagued England with his judgements and let your hearts be broken for England and your selves therein.
Manasses that would not harken to God's word, yet melted in his chains, humbled himself greatly, 2 Chronicles 33. 12. How did the people tremble At the great rain? Ezra 10. 9. God Implies that his Judgments will make the uncircumcised hearts be humbled, and accept the punishment, Levit. 26. 41. and bring people to know the plague in their own heart, 1 King. 8. 38. Consider now how God hath plagued England with his Judgments and let your hearts be broken for England and your selves therein.
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The immoderate rain for these divers moneths hindering seed-time with some, or washing seed sowne out of the ground, with others; and so threatning a famine.
The immoderate rain for these diverse months hindering seedtime with Some, or washing seed sown out of the ground, with Others; and so threatening a famine.
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The murrain among horses and cattell in some places (as is credibly reported,) and which is heavier then all, the spirit of errour and heresie that spreads and frets among us as a Gangrene;
The murrain among Horses and cattle in Some places (as is credibly reported,) and which is Heavier then all, the Spirit of error and heresy that spreads and frets among us as a Gangrene;
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5. Finally, by deliberate Contemplations upon Gods mercies to England and to us. The love, kindnesse and mercies of God to man, are wont to thaw and melt mens hearts for their unkindnesses to God,
5. Finally, by deliberate Contemplations upon God's Mercies to England and to us. The love, kindness and Mercies of God to man, Are wont to thaw and melt men's hearts for their Unkindnesses to God,
hence Ezra labours so to break his owne and his peoples hearts by the overcoming mercies of God repeated, Ezr. 9. 7, 8. 9. 13. That your hearts may be softened with mercies, seriously ponder upon and amplify to your selves ▪ Personall mercies. Parliament mercies, Kingdome mercies.
hence Ezra labours so to break his own and his peoples hearts by the overcoming Mercies of God repeated, Ezra 9. 7, 8. 9. 13. That your hearts may be softened with Mercies, seriously ponder upon and amplify to your selves ▪ Personal Mercies. Parliament Mercies, Kingdom Mercies.
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Such 〈 … 〉 God preferres beyond all legall Sacrifices, Psal. 51. 16. 17. 2. Beyond all Pharisaicall duties and perfections, Luk 18 ▪ 3. to such he hath most favourable respect, Isai 66. 2. • … 4. of such he is the peculiar Physitian, Ps. 147. 3. Isai 61. 1, 2. and 5. with such he himself will dwell, Isai. 57. 15. and where God dwells there light, life, grace, glory, peace, comfort, happinesse and heaven it self •o dwell also.
Such 〈 … 〉 God prefers beyond all Legal Sacrifices, Psalm 51. 16. 17. 2. Beyond all Pharisaical duties and perfections, Luk 18 ▪ 3. to such he hath most favourable respect, Isaiah 66. 2. • … 4. of such he is the peculiar physician, Ps. 147. 3. Isaiah 61. 1, 2. and 5. with such he himself will dwell, Isaiah 57. 15. and where God dwells there Light, life, grace, glory, peace, Comfort, happiness and heaven it self •o dwell also.
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Quod autem sequitur, it a explico cum doctis• … mo intetprete, ut quod in genere dictum erat, per partes explicetur. Mentem igitur Paulus Spiritus appellatione significat, illud nempe NONLATINALPHABET in quo nativa praecipua labes nest, Animam vero reliquas inferio•es facultates. non quasi duae sint animae, sed quod •uo more Paulus functiones unius ejusde• … que animae distribuat, cujus etiam alicubi tres sacultates commemorat, ut diximus Eph 4. 17. Corporis d•nique nomine satis constat animae domicilium significari. B•z. in loc.
Quod autem sequitur, it a explico cum doctis• … more intetprete, ut quod in genere dictum erat, per parts explicetur. Mentem igitur Paulus Spiritus appellation significat, illud nempe in quo nativa Principal labes nest, Animam vero reliquas inferio•es facultates. non quasi duae sint Spirits, sed quod •uo more Paulus functiones unius ejusde• … que Spirits distribuat, cujus etiam Alicubi tres sacultates commemorate, ut Diximus Ephesians 4. 17. Corporis d•nique nomine satis constat Spirits Domicilium significari. B•z. in loc.
Radix NONLATINALPHABET proprie significat, fregit, sicut fi anguntur ligna Exod. 9 v 26: Off. Exod. 12. v. 46. Vasa testacea Levit. 6. v. 28. Statuae 2 King. 11. v. 19 &c. •xx. plerumque redd derunt per NONLATINALPHABET oppressione se• depressione contusus est NONLATINALPHABET, Isa. 67. versi•. 15. NONLATINALPHABET humilis foit, humilia•us est. NONLATINALPHABET humilis Spi• … &c. •x quibus omnibus patet, contritionis nomme metapho•ice • … ligi fi actionem & • … ssionem cordis, verum ac serium dolorem, quo vis & robu• cordis vel•ti conteritu•, sicut per morbos robu• corporis. Quidam metaphoram desumptam elle dicunt a vase testaceo quod in minutissima fracta redigitur ▪ Psa. 31. v. 13. Isa. 30. v. 11. •er. 19. v. 11. Alij ab ossibus quae subito lapsu in plura fragmenta dissiliunt, ut best•a•um dentibus assula•im comminuantur, Psa. 38. versi•. 33. Isa. 38. v. 13. Os•. 6, v. 5. Ger•ard in loc. com. Tom. III. De P••itent. c. 11. Sect. 1.
Radix Properly significat, fregit, sicut Fi anguntur Ligna Exod 9 v 26: Off. Exod 12. v. 46. Vasa testacea Levit. 6. v. 28. Statue 2 King. 11. v. 19 etc. •xx. plerumque red derunt per oppression se• depression contusus est, Isaiah 67. versi•. 15. Humilis foit, humilia•us est. Humilis Spi• … etc. •x quibus omnibus patet, contritionis nomme metapho•ice • … ligi Fi actionem & • … ssionem Cordis, verum ac serium dolorem, quo vis & robu• Cordis vel•ti conteritu•, sicut per Morbos robu• corporis. Quidam metaphoram desumptam elle dicunt a vase testaceo quod in minutissima fracta redigitur ▪ Psa. 31. v. 13. Isaiah 30. v. 11. •er. 19. v. 11. Alij ab ossibus Quae subito lapsu in plura fragmenta dissiliunt, ut best•a•um dentibus assula•im comminuantur, Psa. 38. versi•. 33. Isaiah 38. v. 13. Os•. 6, v. 5. Ger•ard in loc. come. Tom. III. De P••itent. c. 11. Sect. 1.
Thus one discriminates betwixt the Elect and Reprobate in this point. Electi Ex sensu peccati, iraeque dei apprehensione spiritus sancti ductu, volentes consugiunt ad deum, ut in Davide, Jobo, aliisque •idere est. Reprobi vero ut Cain compuncti desperant, dicentes major est iniquitas nostra, quam vt sustinere possumus; aut hypocritae sese prosternunt ut Achab, aut desperabundi sibi mortem consciscunt, ut Achitophel, Judas, Ne•o, Diocletianus, Christianorum persecuto•es atrocissimi; vel intus contremiscunt ut Caligula aut toto corpore concutiuntur nullum petentes remedium, ut Baltassa•, qui viso digito in pariete scribente ita fuit consternatus, ut concussis genibus vacillaret. Joan. Malcolmi Comment. in Act. 2. 37.
Thus one discriminates betwixt the Elect and Reprobate in this point. Elect Ex sensu peccati, iraeque dei apprehension spiritus sancti ductu, volentes consugiunt ad God, ut in David, Jobo, aliisque •idere est. Reprobate vero ut Cain compuncti desperant, Saying Major est iniquitas nostra, quam vt Sustain possumus; Or Hypocrites seize prosternunt ut Ahab, Or desperabundi sibi mortem consciscunt, ut Ahithophel, Judas, Ne•o, Diocletianus, Christians persecuto•es atrocissimi; vel intus contremiscunt ut Caligula Or toto corpore concutiuntur nullum petentes remedium, ut Baltassa•, qui viso digito in pariete scribente ita fuit consternatus, ut concussis genibus vacillaret. Joan. Malcolmi Comment. in Act. 2. 37.
Sacrificia dei ] Postquam Sacrificiis detraxit propitiandi Dei virtutem, quam falso affinxerant Judaei, nunc dicit, Etiamsi nihil praeter Cor contritum & humiliatum asterat, hoc Deo abunde sufficere; quia unum hoc exigat a peccatoribus ut dejecti & prostrati, misericoid am implorent; neque frustra plurali numero usus est, quo melius exprimeret poenitentiae Sacrificium, pro omnibus unum sufficere. Si dixisset honi odoris esse hoc Sacrificii genus promptum fuisset Iudaeis cavillari, alias tamen esse species quae non minus deo placerent. Sicut videmus hodie Papistas, sua opera dei graciae miscere, negratuita sit peccatorunt remissio; Consulto itaque David ut omnia satisfactionum commenta excluderer unicum spiritus dejectionem, quaecunque deus probat sacrificia in se complecti asseruit? Et quum sacrificia Dei nominat, videtur oblique mordere hypocritas, qui suo tantum arbitrio Sacrificia estimant, dum ad propitiandum deum valere arbitrantur. Calv. in Ps. 51. 17.
Sacrifice dei ] Postquam Sacrifices detraxit propitiandi Dei virtutem, quam False affinxerant Judaei, nunc dicit, Even if nihil praeter Cor contritum & humiliatum asterat, hoc God abunde sufficere; quia Unum hoc exigat a peccatoribus ut dejecti & Prostrati, misericoid am implorent; neque frustra plurali numero usus est, quo Better exprimeret poenitentiae Sacrificium, Pro omnibus Unum sufficere. Si dixisset honi odoris esse hoc Sacrifices genus promptum fuisset Iudaeis cavillari, alias tamen esse species Quae non minus God placerent. Sicut Videmus hodie Papists, sua opera dei graciae miscere, negratuita sit peccatorunt Remission; Consulto itaque David ut omnia satisfactionum Commenta excluderer unicum spiritus dejectionem, quaecunque deus Probat Sacrifice in se complecti asseruit? Et Whom Sacrifice Dei nominate, videtur oblique mordere hypocritas, qui Sue Tantum arbitrio Sacrifice estimant, dum ad propitiandum God Valere arbitrantur. Calvin in Ps. 51. 17.
Holocaustis non delectaberis ] Nihil ergo offeremus? Sic veniemus ad deum? & unde illum placabimus? Oster; sane in te habes quod •steras ▪ Noli extrinsecus th•ra comparare; sed dic in me sunt deus vo•a tua, quae redd• … laudes tibi. Noli exti insecus pecus quod mactes inquirere, habes in te quod occidas. Sacrificium deo, &c. August. Enarrat. in Psa. 50.
Holocaustis non delectaberis ] Nihil ergo offeremus? Sic Veniemus ad God? & unde Ilum placabimus? Oster; sane in te habes quod •steras ▪ Noli extrinsecus th•ra comparare; sed Die in me sunt deus vo•a tua, Quae redd• … laudes tibi. Noli exti insecus pecus quod mactes inquirere, habes in te quod occidas. Sacrificium God, etc. August. Enarrat. in Psa. 50.
Impropria est comparatio: ne { que } enim quasi communis ambobus sit justitia, Publicanum Christus tantum gradu aliquo prefert; sed intelligit eum gratum •uisse deo, quum Pharissaeus in totum rejectus fuerit. Calv. in loc.
Impropria est Comparison: ne { que } enim quasi Communis ambobus sit justitia, Publican Christus Tantum Grade Aliquo prefert; sed intelligit Eum gratum •uisse God, Whom Pharissaeus in totum rejectus fuerit. Calvin in loc.
Quod contritionem attine•, noseam in poen•tentiâ verâ necessariam statuimus — modo & dolorem illum o• peccata secundum Deum intelligamus, & prope•catis satisfactorium non agnolcamus: Gratiae enim Dei, non contritioni attribuenda est peccatorum remissio. Ut Glossa de Poenitent distinct. 2 c 1. contra Concil. Tridenum definiuonem Sess. 14. c. 4. rectè exposait. Synopsi pur. Theol Disp. 32. §. 〈 ◊ 〉.
Quod contritionem attine•, noseam in poen•tentiâ verâ Necessariam statuimus — modo & dolorem Ilum o• Peccata secundum God intelligamus, & prope•catis satisfactorium non agnolcamus: Gratiae enim Dei, non contritioni attribuenda est peccatorum Remission. Ut Glossa the Penitent distinct. 2 c 1. contra Council. Tridenum definiuonem Sess. 14. c. 4. rectè exposait. Synopsis pur. Theology Disp 32. §. 〈 ◊ 〉.
Summum est, hoc Sacrificium aliis omnibus praeferri à deo, dum fideles vera sui abnegatione sic prostrati jacent, ut nihil de se altum sapiant, sed patiantur se in nihilum redigi. Calvin in Isai 66. 2.
Summum est, hoc Sacrificium Others omnibus praeferri à God, dum fideles vera sui abnegatione sic Prostrati jacent, ut nihil de se altum sapiant, sed patiantur se in nihilum redigi. calvin in Isaiah 66. 2.
Cor hominis non renativocaturlapideum Ezech. 11. 36. non ferreum, quia 1. Etiamsi serrum durum sit, ut manibus flecti non postir, versari { que } sicut cera: habettamen quandam qualitatem, licet exiguam, ad mollitiem nempe, ut si igni admoveatur, molle fieri •ueat, & malle• … omnem formam •lecti, quanquam remaneat ferrum. At lap•s nullam hab•• mo•lit•em, ne { que } ad mollitiem aptitudin•m, ut seillcet ad•utus igne molles•ere malleo { que } •lecti possit, permanens lapis: Si• cor nostrum •ulla ratione ductile aut flexibile est, ad r•cti obedie••iam, ideo { que } opus est, ut totum cor auferatur, & aliud in ejus lo•um reponatur. 2. Exlapide nullus unquam siquor exprimi poterit, unde miraculum illud fu•t maximum, cum è pet•a in deserto fluxerunt aquae: sic è corde nostro nihil penitus exprimi potest bo• … ••si aliud siat, i. e. è lapideo carneum. 3. Lapis non vivit ut ca•o, nec in•orde est aliquid vitae spiritualis, 4. Non ait Deus se transformaturum cor •apid•um in cor carn• …: sed ablat• … m lapideum, & daturum carneum. Significans in natura nostra nihil esle quod as•initatem habeat cum natura Dei, sed opus est ut tota vetus natura tollatur, & nova reponatur. — Zanch, de liber. Arbit. Thes. 9.
Cor hominis non renativocaturlapideum Ezekiel 11. 36. non ferreum, quia 1. Even if serrum durum sit, ut manibus flecti non postir, versari { que } sicut Wax: habettamen quandam qualitatem, licet exiguam, ad mollitiem nempe, ut si Fire admoveatur, molle fieri •ueat, & malle• … omnem formam •lecti, quanquam remaneat ferrum. At lap•s Nullam hab•• mo•lit•em, ne { que } ad mollitiem aptitudin•m, ut seillcet ad•utus Ignite molles•ere Malleo { que } •lecti possit, permanens lapis: Si• cor nostrum •ulla ratione ductile Or flexibile est, ad r•cti obedie••iam, ideo { que } opus est, ut totum cor auferatur, & Aliud in His lo•um reponatur. 2. Exlapide nullus unquam siquor exprimi poterit, unde miraculum illud fu•t maximum, cum è pet•a in Deserto fluxerunt Water: sic è cord nostro nihil penitus exprimi potest bo• … ••si Aliud siat, i. e. è lapideo carneum. 3. Lapis non vivit ut ca•o, nec in•orde est Aliquid vitae spiritualis, 4. Non ait Deus se transformaturum cor •apid•um in cor carn• …: sed ablat• … m lapideum, & daturum carneum. Significans in Nature nostra nihil esle quod as•initatem habeat cum Nature Dei, sed opus est ut tota Vetus Nature Tollatur, & nova reponatur. — Zanchius, de liber. Arbitrate. Thebes 9.
Sed quomodo punit deus induratione? Non solum sustentat durum Cor hominis: praescit ejus duritiem; homini contumaciter furenter s• opponenti subtrahit suam gratiam; permittit cum ferri suis cupiditatibus: Sed etiam Satanae talem hominem tradit, à quo efficacit•r induretur; ut homini in potestatem diaboli tradito offert verbum, id { que } subinde inculcat, nec tamen aliud quicquam esticit, quam ut peccator fiat deterior; Distert insuper paenas, quá dei NONLATINALPHABET ad majorem indurationem homo pessimè abutitur: Tandem etiam justitiam suam, in poena induratorum ostendit. Sic ergo indurat deus, non ut peccati author, necutotiosus spectator, sed ut justissimus jude•. Gerh. Loc. Com. Tom ▪ 1. de Providentia § 119.
said quomodo punit deus induratione? Non solum sustentat durum Cor hominis: praescit His duritiem; Homini contumaciter furenter s• opponenti subtrahit suam gratiam; Permittit cum ferri suis cupiditatibus: said etiam Satan talem hominem tradit, à quo efficacit•r induretur; ut Homini in potestatem Diaboli tradito offered verbum, id { que } Subinde inculcat, nec tamen Aliud quicquam esticit, quam ut peccator fiat deterior; Distert insuper Penalty, quá dei ad majorem indurationem homo pessimè abutitur: Tandem etiam justitiam suam, in poena induratorum ostendit. Sic ergo indurat deus, non ut peccati author, necutotiosus spectator, sed ut justissimus jude•. Gere Loc. Come Tom ▪ 1. de Providentia § 119.
Quid est cordurum? ipsum est quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, ingratum est ad beneficia, infidum ad con• … a, saevum ad judicia: inverecundum ad tur•ia, impavidum ad pericula, inhumanum ad human•, temerarium ad divina, praeteritorum oblivi•cens, praesentium negligens, fu•ura non providens: ipsum est, cui praeteritorum praeter solas inju•ias nihil ommino non praeterit: •uturorum nulla, nisi sortè ad ulciscendum, prospectio est. Bern.
Quid est cordurum? ipsum est quod nec compunction scinditur, nec Piate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, Ungrateful est ad Benefices, infidum ad con• … a, saevum ad Judicia: inverecundum ad tur•ia, impavidum ad pericula, inhumanum ad human•, Rashly ad Divine, praeteritorum oblivi•cens, praesentium negligens, fu•ura non providens: ipsum est, cui praeteritorum praeter solas inju•ias nihil ommino non Preterit: •uturorum nulla, nisi sort ad ulciscendum, prospectio est. Bern.
Pia est ista tristitia, & si dici potest, beata miseria, vitiis alienis tribulari non implicari: dolore contrahi, amore non attrahi, &c. August. Ep. 545.
Pia est ista Tristitia, & si dici potest, Beata Miseria, Vitiis alienis tribulari non implicari: dolore contrahi, amore non attrahi, etc. August. Epistle 545.
Poenitentiam ce• … m non facit, nisi odium peccati, & amor Dei. Quando sic poenites, ut tibi an• … rum sapiat in animo, quod antè dulce fuit in vitâ: & quod te p•iùs oblectabat in corpore, ipsum t• … c•uciat in mente, jam tunc bene ingemi•cis, & dicis ad Deum, Tibi solipeccavi Aug. Ser. 3. de Nat. Dom.
Poenitentiam ce• … m non facit, nisi odium peccati, & amor Dei. Quando sic poenites, ut tibi an• … rum sapiat in animo, quod antè dulce fuit in vitâ: & quod te p•iùs oblectabat in corpore, ipsum t• … c•uciat in mente, jam tunc bene ingemi•cis, & Say ad God, Tibi solipeccavi Aug. Ser. 3. de Nat. Dom.
Saepe quod torpentes latuit, flentibus innotescit: & a••licta mens certius invent malum quod fecerat, & reatum suum cujus secura non me• … t, hunc in se commota deprehendit. Greg lib. 8. Moral.
Saepe quod torpentes Latuit, flentibus innotescit: & a••licta Mens certius invent malum quod fecerat, & Guilty suum cujus Secure non me• … tO, hunc in se commota deprehendit. Greg lib. 8. Moral.
