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26. Iune, 1625. The first day. THese words containe a gracious promise of God vnto his Church:
26. Iune, 1625. The First day. THese words contain a gracious promise of God unto his Church:
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Salomon hauing finished a Temple for the Lord, dedicateth it vnto him, which hee doth by prayer;Solomon having finished a Temple for the Lord, Dedicateth it unto him, which he does by prayer;
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in which he putteth foorth diuers Petitions on diuers occasions:
in which he putteth forth diverse Petitions on diverse occasions:
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amongst other things, he intreateth, that if there bee pestilence in the Land. vers. 28. and the people (knowing the sore or sinne in the heart) shall spread foorth their hands, &c. that the Lord would bee pleased to heare, to forgiue their sinnes, and to heale the Land. In these words the Lord giueth a direct answer vnto that part of the Petition, wherein proser•ing meanes in their right vse promiseth, Then I will heare from Heauen, I will forgiue their sins,
among other things, he intreateth, that if there be pestilence in the Land. vers. 28. and the people (knowing the soar or sin in the heart) shall spread forth their hands, etc. that the Lord would be pleased to hear, to forgive their Sins, and to heal the Land. In these words the Lord gives a Direct answer unto that part of the Petition, wherein proser•ing means in their right use promises, Then I will hear from Heaven, I will forgive their Sins,
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and I will heale the Land. and I will heal the Land.
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It is written (as whatsoeuer else) for our instruction, and sheweth vs what is to bee done, being smitten with the Pestilence,
It is written (as whatsoever Else) for our instruction, and shows us what is to be done, being smitten with the Pestilence,
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if euer we looke to attaine that blessing, curing the Land.
if ever we look to attain that blessing, curing the Land.
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In the words we haue two things. 1. The maladie or sicknes. 2. The remedie or cure thereof.
In the words we have two things. 1. The malady or sickness. 2. The remedy or cure thereof.
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The maladie in those words, If J send the Pestilence, &c. The cure in those:
The malady in those words, If J send the Pestilence, etc. The cure in those:
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If my people, &c. In the first there are three things, the Cause, the Effect, the Subiect. The Effect, the sicknesse it selfe, the Pestilence. The Cause is double, inflicting or sending,If my people, etc. In the First there Are three things, the Cause, the Effect, the Subject. The Effect, the sickness it self, the Pestilence. The Cause is double, inflicting or sending,
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or else that which is outwardly moouing thereunto; the former expressed, the latter implied:
or Else that which is outwardly moving thereunto; the former expressed, the latter implied:
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the inflicting cause in the word, I. If J send, that which is outwardly mo•ing sinne, of which after ▪ And the subiect is laid down in those words, my people.
the inflicting cause in the word, I. If J send, that which is outwardly mo•ing sin, of which After ▪ And the Subject is laid down in those words, my people.
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In the second we haue the Cure it selfe, and the meanes.
In the second we have the Cure it self, and the means.
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In the Cure we haue cause, I; effect, will heale; subiect, the same that is diseased.
In the Cure we have cause, I; Effect, will heal; Subject, the same that is diseased.
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Wherin we may note it extent, how farre this malady doth extend, the Land.
Wherein we may note it extent, how Far this malady does extend, the Land.
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The meanes are of two sorts to be performed by vs, or God disposing to the cure:
The means Are of two sorts to be performed by us, or God disposing to the cure:
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those that are to be vsed or performed by vs, are foure. First, humiliation, If they shall humble themselues:
those that Are to be used or performed by us, Are foure. First, humiliation, If they shall humble themselves:
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2. Prayer, and pray: 3. Seeking, and that set forth by it obiect, and seeke my face: 4. Repentance, and turne from their wicked wayes.
2. Prayer, and pray: 3. Seeking, and that Set forth by it Object, and seek my face: 4. Repentance, and turn from their wicked ways.
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Those that are preuious vnto the effect in God. First, Hearing, I will heare, &c. Secondly forgiuing, I will forgiue their sinnes.
Those that Are previous unto the Effect in God. First, Hearing, I will hear, etc. Secondly forgiving, I will forgive their Sins.
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And so the effect followeth, I will heale the Land. And Gods order is not to bee left out:
And so the Effect follows, I will heal the Land. And God's order is not to be left out:
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first, wee must humble our selues, &c. then God will heare, and forgiue, and heale the Land.
First, we must humble our selves, etc. then God will hear, and forgive, and heal the Land.
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I should now first open the meaning of the words, and then gather the propositions;
I should now First open the meaning of the words, and then gather the propositions;
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but if there bee any difficultie in the words, I shall labour to cleare it in the seuerall propositions,
but if there be any difficulty in the words, I shall labour to clear it in the several propositions,
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as their proper seate and place, and so come directly vnto those propositions. And first of all obserue.
as their proper seat and place, and so come directly unto those propositions. And First of all observe.
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That sinne is the cause that mooueth the Lord to send the pestilence amongst his people. That sin is the cause that moveth the Lord to send the pestilence among his people.
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This, though it bee not expressed, is implyed in this sentence.
This, though it be not expressed, is employed in this sentence.
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Salomon in his prayer expresseth it as a cause of all iudgements, Because they haue sinned against thee, is often repeated;Solomon in his prayer Expresses it as a cause of all Judgments, Because they have sinned against thee, is often repeated;
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hee implyeth it when he prayeth for forgiuenesse of sinnes: and so doth the Lord when he promiseth forgiuenesse of sinnes, which is, the taking away of the Cause.
he Implies it when he Prayeth for forgiveness of Sins: and so does the Lord when he promises forgiveness of Sins, which is, the taking away of the Cause.
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And this is a cleare case according to the Scriptures.
And this is a clear case according to the Scriptures.
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1 Because Salomon praying for the remooueall of the Plague, prayeth withall for the remoueall of sin:
1 Because Solomon praying for the removal of the Plague, Prayeth withal for the removal of since:
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which had bene to no ende, in vaine, if sinne were not the cause of the plague.
which had be to no end, in vain, if sin were not the cause of the plague.
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2 Because the Lord making a promise of healing the Land of the Plague, promiseth as disposing therunto forgiuenesse of sinnes, which were to no purpose, in vaine, were not sinne the cause of the plague.
2 Because the Lord making a promise of healing the Land of the Plague, promises as disposing thereunto forgiveness of Sins, which were to no purpose, in vain, were not sin the cause of the plague.
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3 Because the Lord doth oftentimes minace and threaten this Iudgement, the Pestilence, as the wages of sinne.
3 Because the Lord does oftentimes minace and threaten this Judgement, the Pestilence, as the wages of sin.
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I will smite them (murmuring Israel) with the pestilence. I will smite them (murmuring Israel) with the pestilence.
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If you will not be reformed, &c. but will walke contrary vnto me, I will bring a Sword vpon you, &c. I will send the Pestilence amongst you. If you will not be reformed, etc. but will walk contrary unto me, I will bring a Sword upon you, etc. I will send the Pestilence among you.
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And amongst those many curses pronounced by the Lord for sinne. Deut. 28. the Pestilence is one, The Lord shall make the Pestilence to cleaue vnto thee.
And among those many curses pronounced by the Lord for sin. Deuteronomy 28. the Pestilence is one, The Lord shall make the Pestilence to cleave unto thee.
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4 Adde hereunto, that the Lord hath oftentimes sent the Pestilence because of sin: he hath bin as good as his word;
4 Add hereunto, that the Lord hath oftentimes sent the Pestilence Because of since: he hath been as good as his word;
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with this did hee cut off many thousands in Israel, at one time foure and twentie thousand: and in the dayes of Dauid, for his sinne seuenty thousand. Stories in all ages shew this truth:
with this did he Cut off many thousands in Israel, At one time foure and twentie thousand: and in the days of David, for his sin seuenty thousand. Stories in all ages show this truth:
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with this iudgement hath the Lord often visited the sinnes of this Citie.
with this judgement hath the Lord often visited the Sins of this city.
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You haue yet bills of thousands cut off An. 1603. in this Citie for sinne. Bills now to the eyes,
You have yet bills of thousands Cut off Nias 1603. in this city for sin. Bills now to the eyes,
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and Bells vnto the eare (to omitt other testimonies of sense) declare this truth, that the Plague is the wages of Sinne.
and Bells' unto the ear (to omit other testimonies of sense) declare this truth, that the Plague is the wages of Sin.
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5 And last of all, when as Death it selfe, and all curses are the fruits and returne of sinne:
5 And last of all, when as Death it self, and all curses Are the fruits and return of sin:
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The wages of sinne is death. Cursed is euery one that abideth not in all: all these curses shall come vpon thee, and ouertake thee. The wages of sin is death. Cursed is every one that Abideth not in all: all these curses shall come upon thee, and overtake thee.
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The Pestilence being of that nature must necessarily be an effect of sin;
The Pestilence being of that nature must necessarily be an Effect of since;
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and so the Propositon is cleare, that That which mooueth the Lord to send the Pestilence amongst a people is Sinne.
and so the Propositon is clear, that That which moveth the Lord to send the Pestilence among a people is Sin.
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Euery sinne is a cause of this Pestilence, as we haue seene:
Every sin is a cause of this Pestilence, as we have seen:
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and yet for our farther edification it shall not be amisse, from the generall to descend vnto particulars,
and yet for our farther edification it shall not be amiss, from the general to descend unto particulars,
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and to inquire into the particular sinnes causing the Plague:
and to inquire into the particular Sins causing the Plague:
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which we shall find out, if we consider, to what sinnes God doth threaten this iudgement:
which we shall find out, if we Consider, to what Sins God does threaten this judgement:
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for what sinnes hee hath heretofore executed it; and so argue from a paritie of reason.
for what Sins he hath heretofore executed it; and so argue from a parity of reason.
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Two sorts of sinnes I finde causing the Pestilence, O missions or defects sometimes, sometimes Commissions.
Two sorts of Sins I find causing the Pestilence, Oh missions or defects sometime, sometime Commissions.
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Amongst Omissions, 1. I finde a mouing cause, want of Sacrifice; This Moses and Aaron imply,
among Omissions, 1. I find a moving cause, want of Sacrifice; This Moses and Aaron imply,
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when as going vnto Pharao to intreat that Israel might goe, that they might Sacrifice vnto the Lord their God.
when as going unto Pharaoh to entreat that Israel might go, that they might Sacrifice unto the Lord their God.
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Their inducement is, lest hee fall vpon vs with the Pestilence.
Their inducement is, lest he fallen upon us with the Pestilence.
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Wherein we may vnderstand, that Omission of sacrifices of God, layeth a People open vnto the iudgements of God, to Gods falling vpon a people with the Pestilence.
Wherein we may understand, that Omission of Sacrifices of God, Layeth a People open unto the Judgments of God, to God's falling upon a people with the Pestilence.
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By a paritie of reason, wee may gather that omission of any sacrifizes prescribed vs by the Lord, maketh a man lyable to this Iudgement of God, the Plague.
By a parity of reason, we may gather that omission of any Sacrifices prescribed us by the Lord, makes a man liable to this Judgement of God, the Plague.
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2 Want of humiliation, and prayer, seeking of Gods fauour, and repentance, is another cause; and this is layde downe in this place:
2 Want of humiliation, and prayer, seeking of God's favour, and Repentance, is Another cause; and this is laid down in this place:
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for if the performance of these, in Gods maner, be a meanes of the remedie and cure of a Land, the want of these must bee a cause of the euill.
for if the performance of these, in God's manner, be a means of the remedy and cure of a Land, the want of these must be a cause of the evil.
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Of which particularly (God willing) hereafter in their seuerall places.
Of which particularly (God willing) hereafter in their several places.
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3 Another defect is, in profit by former mercies or Iudgements, the intent of the Lord in our chastisements, is amendment, the Lord doth it for our profit:
3 another defect is, in profit by former Mercies or Judgments, the intent of the Lord in our chastisements, is amendment, the Lord does it for our profit:
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as a Father he vseth first one, and lesse after, more and greater blowes: when as fewe and lesse iudgements worke not, preuaile not, more, and greater must follow; as a Father he uses First one, and less After, more and greater blows: when as few and less Judgments work not, prevail not, more, and greater must follow;
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amongst other, this of the pestilence:
among other, this of the pestilence:
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Thus doth the Lord say and doe, Seuen times so many plagues more, amongst them the pestilence:
Thus does the Lord say and do, Seuen times so many plagues more, among them the pestilence:
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If you wil not be reformed by these, &c. J will send the Pestilence amongst you. If you will not be reformed by these, etc. J will send the Pestilence among you.
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4 Vnto these, adde the want of zeale;
4 Unto these, add the want of zeal;
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the Zeale of the Lord in all men in their places, and it expressure in loue of goodnesse and detestation of that which is euill.
the Zeal of the Lord in all men in their places, and it expressure in love of Goodness and detestation of that which is evil.
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Phineas the sonne of Eleazar the Priest, (saith the Lord, in a time of the Pestilence) hath turned away my wrath from the children of Israel, Phinehas the son of Eleazar the Priest, (Says the Lord, in a time of the Pestilence) hath turned away my wrath from the children of Israel,
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whilst hee was zealous for my sake: He was zealous for his God: while he was zealous for my sake: He was zealous for his God:
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Whence I may probably argue, if zeale be a cause and meanes of staying the wrath of the Lord,
Whence I may probably argue, if zeal be a cause and means of staying the wrath of the Lord,
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then zeale and its effects being wanting, cause the wrath of the Lord: this particular effect of it the Pestilence:
then zeal and its effects being wanting, cause the wrath of the Lord: this particular Effect of it the Pestilence:
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the continuance of the Plague is clearely an effect, and the principles nourishing are the same, with those which cause a disease.
the Continuance of the Plague is clearly an Effect, and the principles nourishing Are the same, with those which cause a disease.
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That which is spoken of the zeale of Phineas is true, of others in their places, of Ministers, especially Magistrates. Indeede when as the Magistrate, the man whom God so honoureth,
That which is spoken of the zeal of Phinehas is true, of Others in their places, of Ministers, especially Magistrates. Indeed when as the Magistrate, the man whom God so Honoureth,
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as to giue him his name, J said yee are Gods, and place to ( for the iudgement is for God;
as to give him his name, J said ye Are God's, and place to (for the judgement is for God;
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they are as God) is not a terrour vnto the wicked, shall conniue and winke at impiety, haue an hand in, I, be the first in transgression;
they Are as God) is not a terror unto the wicked, shall connive and wink At impiety, have an hand in, I, be the First in Transgression;
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It is time for the Lord himselfe, for the preseruation of the sound parts, yea for his owne name, to looke vnto the matter, to arise;
It is time for the Lord himself, for the preservation of the found parts, yea for his own name, to look unto the matter, to arise;
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to send som extraordinary Iudge or Executioner:
to send Some extraordinary Judge or Executioner:
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when as the subordinate doth not, it is time for the principall to keepe an Assise,
when as the subordinate does not, it is time for the principal to keep an Assize,
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and there is no Messenger more ready or speedy, or impartiall in execution then this, the Pestilence:
and there is no Messenger more ready or speedy, or impartial in execution then this, the Pestilence:
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by this God can quickly visite a person, a Family, a Parish, a Citie, a Land:
by this God can quickly visit a person, a Family, a Parish, a city, a Land:
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he can c•t off tenne or twenty hundreds or thousands in a weeke:
he can c•t off tenne or twenty hundreds or thousands in a Week:
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hee can visite from Dan to Beershebah, and slay seauenty thousand in three dayes, as in the time of King Dauid, and the way of the Lord is equall (as we see) when as want of zeale is a cause.
he can visit from Dan to beersheba, and slay seauenty thousand in three days, as in the time of King David, and the Way of the Lord is equal (as we see) when as want of zeal is a cause.
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5 Hither-vnto referre want of obseruation of Gods Sabbaths, which amongst other causes, is rightly obserued by the Church of England, as in the late Seruice-book for time of this Visitation.
5 Hitherunto refer want of observation of God's Sabbaths, which among other Causes, is rightly observed by the Church of England, as in the late Seruice-book for time of this Visitation.
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Amongst the causes for which GOD visited Israel in the wildernesse (one Iudgement being the Pestilence, Numb. 14.37.) I finde one, the pollution of Gods Sabbaths. Ezech. 20 •t is, what the Lord plainely minaceth against that sin,
among the Causes for which GOD visited Israel in the Wilderness (one Judgement being the Pestilence, Numb. 14.37.) I find one, the pollution of God's Sabbaths. Ezekiel 20 •t is, what the Lord plainly minaceth against that since,
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as you may see, Leu. 26.3. and 25. compared together. Indeede, wheresoeuer there is a want of hallowing Gods Sabbath, or the Lords day:
as you may see, Leu. 26.3. and 25. compared together. Indeed, wheresoever there is a want of hallowing God's Sabbath, or the lords day:
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there must needes be a want of spirituall Sacrifices required, it being the speciall time and season of those Sacrifices:
there must needs be a want of spiritual Sacrifices required, it being the special time and season of those Sacrifices:
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and in that name a cause of the Plague:
and in that name a cause of the Plague:
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The want of santifying Gods Sabbath, is an euidence of want of zeale, the zeale that was in holy Nehemiah, Neh. 13.22. and where there is a want of zeale, there is a sufficient cause of the Plague;
The want of santifying God's Sabbath, is an evidence of want of zeal, the zeal that was in holy Nehemiah, Neh 13.22. and where there is a want of zeal, there is a sufficient cause of the Plague;
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and the punishment, and sinne, are very congruous; for all persons and places doe owe vnto the Lord a rest:
and the punishment, and sin, Are very congruous; for all Persons and places do owe unto the Lord a rest:
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and where it is not payed, God threatneth desolation, and hath executed the same on Israel, 2 Chron. 36. and that for this end, that the Land might enioy her rest.
and where it is not paid, God threatens desolation, and hath executed the same on Israel, 2 Chronicles 36. and that for this end, that the Land might enjoy her rest.
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Now what fitter iudgement to execute this vengeance, written, desolation, then the Pestilence: it causeth houses to spue out Inhabitants:
Now what fitter judgement to execute this vengeance, written, desolation, then the Pestilence: it Causes houses to spue out Inhabitants:
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it maketh our congregations thin, and our Streetes thin:
it makes our congregations thin, and our Streets thin:
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it maketh men to forsake all by flight, or death, as we now begin to see in this Citie. And therefore:
it makes men to forsake all by flight, or death, as we now begin to see in this city. And Therefore:
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Last of all, want of cōming to the Sacrament, or at least with the worthinesse, complement,
Last of all, want of coming to the Sacrament, or At least with the worthiness, compliment,
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and quality required by the Lord, is another cause of the Pestilence; as is also obserued in the said booke:
and quality required by the Lord, is Another cause of the Pestilence; as is also observed in the said book:
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For this cause (saith the Apostle Paul) some of you are sicke, some of you weake, some a sleepe: For this cause (Says the Apostle Paul) Some of you Are sick, Some of you weak, Some a sleep:
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Though the disease be not specified, yet there is a likenesse of reason betweene this and any other sicknesse whatsoeuer in this respect.
Though the disease be not specified, yet there is a likeness of reason between this and any other sickness whatsoever in this respect.
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And thus haue we now the particular sinnes, causing the Pestilence, vnder that head, Omissions. Vnto these adde positiue sinnes or commissions.
And thus have we now the particular Sins, causing the Pestilence, under that head, Omissions. Unto these add positive Sins or commissions.
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1 Pride and vaine confidence in man, the arme of flesh. This was King Dauids sinne:
1 Pride and vain confidence in man, the arm of Flesh. This was King David sin:
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mouing him to number the people: therefore the Lord smote with this Plague 70. thousand men:
moving him to number the people: Therefore the Lord smote with this Plague 70. thousand men:
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a proportioned punishment vnto the sinne destroying, other Gods trusted in, with whom Dauid was vainly lifted vp.
a proportioned punishment unto the sin destroying, other God's trusted in, with whom David was vainly lifted up.
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2 Cruelty, & oppression of those that are vnder of whatsoeuer sort:
2 Cruelty, & oppression of those that Are under of whatsoever sort:
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Grinding the faces of the poore, &c. when as in Israel they did not hearken vnto the Lord in proclaiming liberty to their brethren and neighbours:Grinding the faces of the poor, etc. when as in Israel they did not harken unto the Lord in proclaiming liberty to their brothers and neighbours:
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the Lord was wrath with Israel, and behold, I proclaime libertie for you (saith the Lord) to the sword and to the Pestilence. the Lord was wrath with Israel, and behold, I proclaim liberty for you (Says the Lord) to the sword and to the Pestilence.
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Cruell men are mercilesse men: and when God sendeth the Pestilence on such, hee executeth vengeance without mercie: he vseth a mercilesse disease in sundry respects.
Cruel men Are merciless men: and when God sends the Pestilence on such, he Executeth vengeance without mercy: he uses a merciless disease in sundry respects.
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3 Whoredome is another cause of the Pestilence. Spiritual whoredom, and corporall whoredome.
3 Whoredom is Another cause of the Pestilence. Spiritual whoredom, and corporal whoredom.
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I ioine both together, the one the cause of the other, as we may see in the Heathen and vnc•eane Idolaters.
I join both together, the one the cause of the other, as we may see in the Heathen and vnc•eane Idolaters.
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As I liue, saith the Lord, because thou hast defiled my Sanctuarie with all thy detestable things, As I live, Says the Lord, Because thou hast defiled my Sanctuary with all thy detestable things,
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and with all thine abominations, therefore will J deminish thee, &c. A third part of thee shall die with the Pestilence. and with all thine abominations, Therefore will J diminish thee, etc. A third part of thee shall die with the Pestilence.
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And thus, when as the Lord threatneth the sword and the Pestilence; one cause is, committing Adulterie with their neighbours wiues.
And thus, when as the Lord threatens the sword and the Pestilence; one cause is, committing Adultery with their neighbours wives.
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In the 15. of Numbers, you reade of 24. thousand which fell by the Plague: the cause was, the children of Israel committed whoredome with the daughters of Moab.
In the 15. of Numbers, you read of 24. thousand which fell by the Plague: the cause was, the children of Israel committed whoredom with the daughters of Moab.
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Being called to the Sacrifices of their Gods, it is said, the people did eate and bowe to their Gods. Israel ioyned themselues to Baal-Peor: and so the wrath of the Lord is kindled; Being called to the Sacrifices of their God's, it is said, the people did eat and bow to their God's Israel joined themselves to Baal-peor: and so the wrath of the Lord is kindled;
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and there followed such a slaughter amongst them by the Plague. 4 Contempt of such as are set ouer vs by the Lord, Numbers 14.2.12.37. 5 Disobedience vnto Gods word and Ministrie:
and there followed such a slaughter among them by the Plague. 4 Contempt of such as Are Set over us by the Lord, Numbers 14.2.12.37. 5 Disobedience unto God's word and Ministry:
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so when as the Lord minaceth the sword, famine, and the pestilence:
so when as the Lord minaceth the sword, famine, and the pestilence:
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the reason, Because they haue not hearkened vnto my words, saith the Lord, I sent vnto them by my seruants, the Prophets, rising vp early,
the reason, Because they have not harkened unto my words, Says the Lord, I sent unto them by my Servants, the prophets, rising up early,
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but yee would not heare, saith the Lord. but ye would not hear, Says the Lord.
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Finally, Oathes and Cursings are a cause of the Plague, Because of Oathes the Land doth mourne, saith the Prophet.
Finally, Oaths and Cursings Are a cause of the Plague, Because of Oaths the Land does mourn, Says the Prophet.
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When doth a Land mourne, if not when it is smitten with the plague? And what meruaile,
When does a Land mourn, if not when it is smitten with the plague? And what marvel,
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when as one ordinarie curse in mens mouthes, of all sorts, is, as the Pox: so the Plague, it is a righteous thing with the Lord, sometimes to heare and answer in kinde,
when as one ordinary curse in men's mouths, of all sorts, is, as the Pox: so the Plague, it is a righteous thing with the Lord, sometime to hear and answer in kind,
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and to measure vnto man what hee so commonly measureth to others by his mouth, destruction by the plague.
and to measure unto man what he so commonly measureth to Others by his Mouth, destruction by the plague.
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But what stand I vpon particulars? the plague is the flux of euery sinne, as we haue heard:
But what stand I upon particulars? the plague is the flux of every sin, as we have herd:
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there is no man that hath that sore in his heart, or bosome, but hath a cause in act, which is the mouer of the Lord, to send this fearefull messenger to his destruction, the plague.
there is no man that hath that soar in his heart, or bosom, but hath a cause in act, which is the mover of the Lord, to send this fearful Messenger to his destruction, the plague.
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If sinne bee the cause, how is it that in this time of the pestilence any sinner escapeth, that all are not cut off?
If sin be the cause, how is it that in this time of the pestilence any sinner escapeth, that all Are not Cut off?
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This question may be made hereafter, who knoweth whether any man shall escape? If the Lord goeth on as he beginneth, there will be no occasion of this question:
This question may be made hereafter, who Knoweth whither any man shall escape? If the Lord Goes on as he begins, there will be no occasion of this question:
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and yet if any be spared, it will be the mercie, patience, and long suffering of the Lord.
and yet if any be spared, it will be the mercy, patience, and long suffering of the Lord.
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It is the mercie of the Lord, that we haue not beene alreadie consumed. Particularly, there are causes why in such times the Lord spareth euen the wicked.
It is the mercy of the Lord, that we have not been already consumed. Particularly, there Are Causes why in such times the Lord spares even the wicked.
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1 The Lord can put the wicked man to some good vse. 1. He maketh them a fence to Gods Church, who are fewe, who are but a little flocke: sometimes against the beasts of the field:
1 The Lord can put the wicked man to Some good use. 1. He makes them a fence to God's Church, who Are few, who Are but a little flock: sometime against the beasts of the field:
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sometimes against men, to men beasts, to the Church worse, such as would destroy Gods Vineyeard. 2. They proclaime the great patience & long suffering of the Lord. 3. They set forth Gods great power, which is then seene,
sometime against men, to men beasts, to the Church Worse, such as would destroy God's Vineyard. 2. They proclaim the great patience & long suffering of the Lord. 3. They Set forth God's great power, which is then seen,
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when as hee shall rule and dispose of all in his manner, in the middest of his enemies. 4. They exercise all the graces of Gods spirit in his people, as I could particularly shew.
when as he shall Rule and dispose of all in his manner, in the midst of his enemies. 4. They exercise all the graces of God's Spirit in his people, as I could particularly show.
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And so further (though they thinke not of it) their saluation. 2 The Lord hath many more Iudgements besides the plague, and is not bounded:
And so further (though they think not of it) their salvation. 2 The Lord hath many more Judgments beside the plague, and is not bounded:
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and the plague is his messenger, which hee can send againe at his pleasure; if not this weeke, the next; many yeares after.
and the plague is his Messenger, which he can send again At his pleasure; if not this Week, the next; many Years After.
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3 Euery wicked man is alwayes in all places Gods prisoner, as a dogge in an halter:
3 Every wicked man is always in all places God's prisoner, as a dog in an halter:
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when hee will, and how he will; he can execute his vengeance written.
when he will, and how he will; he can execute his vengeance written.
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4 It may be God hath a purpose to call him, and that houre is not come as yet:
4 It may be God hath a purpose to call him, and that hour is not come as yet:
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All that are giuen mee of my Father, shall come vnto me. 5 It may be God hath a purpose eternally to destroy a man:All that Are given me of my Father, shall come unto me. 5 It may be God hath a purpose eternally to destroy a man:
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he shall haue life and pleasures here, his torments hereafter.
he shall have life and pleasures Here, his torments hereafter.
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Where the husbandman hath an hope of fruit, hee pruneth those trees, and loppeth superfluous boughes, where hee intendeth the fire, hee suffereth those trees to grow:
Where the husbandman hath an hope of fruit, he pruneth those trees, and loppeth superfluous boughs, where he intends the fire, he suffers those trees to grow:
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when as the Grasier putteth his Oxe so the fattest pasture, he intendeth, and it shall not be long before there come a day of slaughter:
when as the Grazier putteth his Ox so the Fattest pasture, he intends, and it shall not be long before there come a day of slaughter:
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as long as a wicked man goeth on vnsmitten for sinne, hee doth but heape vp wrath against a day of wrath:
as long as a wicked man Goes on vnsmitten for sin, he does but heap up wrath against a day of wrath:
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he doth but with the Oxe feede, and fat himselfe against a day of slaughter.
he does but with the Ox feed, and fat himself against a day of slaughter.
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6 Last of all, the Lord intendeth to make them without Apologie in the day of Iudgement, they shall haue not a word to speake for themselues:
6 Last of all, the Lord intends to make them without Apology in the day of Judgement, they shall have not a word to speak for themselves:
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and then is the vttermost day of account and reckoning: and for these causes, the Lord in times of the pestilence doth not cut off,
and then is the uttermost day of account and reckoning: and for these Causes, the Lord in times of the pestilence does not Cut off,
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& sweep away all wicked men. Let vs now make some vse of this proposition: and first,
& sweep away all wicked men. Let us now make Some use of this proposition: and First,
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1 It may be vnto vs a ground of information in the vndoubted cause of the pestilence:
1 It may be unto us a ground of information in the undoubted cause of the pestilence:
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of this hand of God in other places, in this Citie at other times, and now in this Citie, in this Parish, in this Land, many causes are giuen by the Phisitian, and I honour the Physitian, I giue great credit vnto him in his Art. Physicke sheweth second causes, Theologie in this proposition the first cause, that which giueth efficiencie to all the rest, that is, sinne: the particular sinnes spoken of:
of this hand of God in other places, in this city At other times, and now in this city, in this Parish, in this Land, many Causes Are given by the physician, and I honour the physician, I give great credit unto him in his Art. Physic shows second Causes, Theology in this proposition the First cause, that which gives efficiency to all the rest, that is, sin: the particular Sins spoken of:
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the pestilence is the effect, and sinne is the cause, the sinnes spoken of.
the pestilence is the Effect, and sin is the cause, the Sins spoken of.
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What sinne is not to be found in this Citie of London? what place else in the Land doth not iustifie her,
What sin is not to be found in this city of London? what place Else in the Land does not justify her,
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if not (all considered) exceed her? Is there not amongst vs great want of sacrifice? Prayer is a sacrifice.
if not (all considered) exceed her? Is there not among us great want of sacrifice? Prayer is a sacrifice.
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How many families are there, and persons that call not vpon God? that call not in his maner (as after.) Distribution, and doing good sacrifice:
How many families Are there, and Persons that call not upon God? that call not in his manner (as After.) Distribution, and doing good sacrifice:
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and yet what want is there? The swarmes of poore going vp and downe, lying, staruing, seene dying in our Streets, shew it. Righteousnesse, a sacrifice.
and yet what want is there? The swarms of poor going up and down, lying, starving, seen dying in our Streets, show it. Righteousness, a sacrifice.
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O the want of righteousnesse in all sorts, I dare not to instant in particulars: God looking down, seeth that there is but a little righteousnesse in the Land.
O the want of righteousness in all sorts, I Dare not to instant in particulars: God looking down, sees that there is but a little righteousness in the Land.
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Praise, a sacrifice, the which specially honoureth God: what Land or Citie in the world more blest, lesse blessing the Lord:Praise, a sacrifice, the which specially Honoureth God: what Land or city in the world more blessed, less blessing the Lord:
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and what meruaile is it, if there bee for euery one of these the plague. Where's our profit:
and what marvel is it, if there be for every one of these the plague. Where's our profit:
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our reformation & amendment by former iudgements forraigne, domesticke, publique, priuate? Where's Nehemiahs zeale? the zeale of former Magistrates for Gods Sabbath:
our Reformation & amendment by former Judgments foreign, domestic, public, private? Where's Nehemiah's zeal? the zeal of former Magistrates for God's Sabbath:
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the zeale of Gods name against Oathes, of Magistrates, of Ministers: It is of a fierie temper indeede, it may bee gone to heauen:
the zeal of God's name against Oaths, of Magistrates, of Ministers: It is of a fiery temper indeed, it may be gone to heaven:
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there's but a little vpon earth, and many labour to quench it. Gods Sabbaths are ordinarily polluted in this Land, in buying and selling, and what not:
there's but a little upon earth, and many labour to quench it. God's Sabbaths Are ordinarily polluted in this Land, in buying and selling, and what not:
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the rest of the Asse, in eating & sleeping, is a great peece of seruice;
the rest of the Ass, in eating & sleeping, is a great piece of service;
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and GOD is beholding to some, if they doe but walke vp and downe the •e•ds,
and GOD is beholding to Some, if they do but walk up and down the •e•ds,
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or sit vain•ly talking on that day at •heir dore. A fewe come vnto our Sacraments:
or fit vain•ly talking on that day At •heir door. A few come unto our Sacraments:
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fewer worthily, and what wonder is it, if that wee haue Gods •essenger with all, the plague, the one is the cause, the other but the effect thereof?
fewer worthily, and what wonder is it, if that we have God's •essenger with all, the plague, the one is the cause, the other but the Effect thereof?
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The time would bee to long for me to speake of our pride, and vaine confidence, oppression, without which men dreame, our very Trading, cannot subsist. Whoredome a common sinne.
The time would be to long for me to speak of our pride, and vain confidence, oppression, without which men dream, our very Trading, cannot subsist. Whoredom a Common sin.
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Many as Zimri and Cosbie might bee found out, if Phineas stood vp.
Many as Zimri and Cosbie might be found out, if Phinehas stood up.
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Not to speake of spirituall whoredome, Israelites daylie ioyne themselues to Baal-Peor, goe vnto the sacrifices of Moab, eate thereof,
Not to speak of spiritual whoredom, Israelites daily join themselves to Baal-peor, go unto the Sacrifices of Moab, eat thereof,
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and bowe vnto their Gods, and can we wonder that the wrath of God is kindled,
and bow unto their God's, and can we wonder that the wrath of God is kindled,
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and the plague amongst vs?
and the plague among us?
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It is ordinary to murmur against Moyses, and •o despise Aaron the holy ones, faithfull Ministers of the Lord, men heare Gods curse and goe on, blessing themselues, hardned in their sinnes as seperated vnto euill.
It is ordinary to murmur against Moses, and •o despise Aaron the holy ones, faithful Ministers of the Lord, men hear God's curse and go on, blessing themselves, hardened in their Sins as separated unto evil.
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And the plague of God, as curses, and all fearefull Oathes are in many a mans mouth:
And the plague of God, as curses, and all fearful Oaths Are in many a men Mouth:
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what sinne is there, but it is amongst vs, in this Land? and if you will receiue it, these are the causes which haue produced,
what sin is there, but it is among us, in this Land? and if you will receive it, these Are the Causes which have produced,
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or moued the Lord to send amongst vs the plague. And as it sheweth the cause, so those vnto whom this is to be imputed:
or moved the Lord to send among us the plague. And as it shows the cause, so those unto whom this is to be imputed:
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some giue it vnto the poore, some vnto this man, others to that, if thou wilt not misse the marke:
Some give it unto the poor, Some unto this man, Others to that, if thou wilt not miss the mark:
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thou must giue it to those men that liue in their sinnes; the particular sinnes spoken of:
thou must give it to those men that live in their Sins; the particular Sins spoken of:
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these are the Achans which trouble Jsrael, to whom we must impute it.
these Are the Achans which trouble Israel, to whom we must impute it.
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And hence may wee guesse what to expect vnto our selues, our Parishes, our Families, our persons in this infectious time:
And hence may we guess what to expect unto our selves, our Parishes, our Families, our Persons in this infectious time:
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vnlesse wee follow the prescript of the Lord:
unless we follow the prescript of the Lord:
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all prescripts else will be but vaine, so long as we carrie the plague sore, sinne, in our hearts.
all prescripts Else will be but vain, so long as we carry the plague soar, sin, in our hearts.
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As likewise about it continuance, as long as the cause doth remaine, the effect must: wee cannot expect other, it is Gods order.
As likewise about it Continuance, as long as the cause does remain, the Effect must: we cannot expect other, it is God's order.
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2 If the pestilence be the effect of sin, we may learn hence what preseruatiues to vse,
2 If the pestilence be the Effect of since, we may Learn hence what preservatives to use,
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and remedies for the cure of the plague.
and remedies for the cure of the plague.
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What is good against the Plague, is a needefull question now, a fewe of vs meet with a Physitian: but that is our question:What is good against the Plague, is a needful question now, a few of us meet with a physician: but that is our question:
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it is a matter of life and death; we are sensible of it:
it is a matter of life and death; we Are sensible of it:
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Skin for skin, and what will not a man do to saue his life? The Physitian that could prescribe a remedy, were of no small value. Our proposition in part prescribeth the meanes,Skin for skin, and what will not a man do to save his life? The physician that could prescribe a remedy, were of no small valve. Our proposition in part prescribeth the means,
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and specially, in that it sheweth the cause, sinne. The best preseruatiues against the plague, are preseruatiues against sinne:
and specially, in that it shows the cause, sin. The best preservatives against the plague, Are preservatives against sin:
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The best remedies for the plague, are such as cure the sores in the soule of man, his sinne:
The best remedies for the plague, Are such as cure the sores in the soul of man, his sin:
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And vpon this ground are wee called on to finde out those preseruatiues, and carefully to vse them.
And upon this ground Are we called on to find out those preservatives, and carefully to use them.
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If a man desire to knowe what these are, and where to be had.
If a man desire to know what these Are, and where to be had.
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My answer is, onely in Iesus Christ. It is a faythfull saying, and worthy of all acceptation, that Iesus Christ came into the world to saue sinners.
My answer is, only in Iesus christ. It is a faithful saying, and worthy of all acceptation, that Iesus christ Come into the world to save Sinners.
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He is the alone Sauiour, an horne of saluation, perfectly able to saue all those that come vnto him.
He is the alone Saviour, an horn of salvation, perfectly able to save all those that come unto him.
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There is no other Name giuen vnder heauen whereby a man may bee saued; There is no other Name given under heaven whereby a man may be saved;
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He is the Sonne of righteousnesse, there is healing in his wings, in him there is circumcision not made with hands, to the putting away the body of the sinnes of the flesh, in him redemption, and remission of sinnes.
He is the Son of righteousness, there is healing in his wings, in him there is circumcision not made with hands, to the putting away the body of the Sins of the Flesh, in him redemption, and remission of Sins.
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If you demand how a man may attaine it? I answere, by faith in Christ. By faith in Christ, receiuing, apprehending, accepting him offered and giuen, wee receiue remission of sinnes, sanctification, saluation, and so are all these giuen vnto faith in Christ Jesus. If you demand when that offer is made, and is to be receiued.
If you demand how a man may attain it? I answer, by faith in christ. By faith in christ, receiving, apprehending, accepting him offered and given, we receive remission of Sins, sanctification, salvation, and so Are all these given unto faith in christ jesus. If you demand when that offer is made, and is to be received.
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I answer, in the Gospell, diligent attention vnto it ministration, in the promises of God, Christ and all his benefits are lapt vp. And thus the Gospell is the power of God to saluation:
I answer, in the Gospel, diligent attention unto it ministration, in the promises of God, christ and all his benefits Are leapt up. And thus the Gospel is the power of God to salvation:
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and the pleasure of God is by the foolishnesse of preaching to saue them that beleeue.
and the pleasure of God is by the foolishness of preaching to save them that believe.
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Christ Iesus is the Fountaine opened for sinne and vncleanenes, & therefore are we called to come vnto the water, to wash vs, to make vs cleane: christ Iesus is the Fountain opened for sin and Uncleanness, & Therefore Are we called to come unto the water, to wash us, to make us clean:
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and by faith in him both wayes, to put away the euill of our doings out of Gods sight.
and by faith in him both ways, to put away the evil of our doings out of God's sighed.
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Hee dyed for our sinnes, he is risen, ascended, exalted a Sauiour, and a Prince, to giue repentance and remission of sinnes.
He died for our Sins, he is risen, ascended, exalted a Saviour, and a Prince, to give Repentance and remission of Sins.
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If any man sinne, wee haue an Aduocate with the Father, Iesus Christ the Just. The cure of the Plague, is by taking away the cause, Sinne;If any man sin, we have an Advocate with the Father, Iesus christ the Just. The cure of the Plague, is by taking away the cause, Sin;
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the taking away of sinne, is by beleeuing in Christ.
the taking away of sin, is by believing in christ.
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Beholding by the eye of Faith, the Lambe of God that taketh away the Sinne of the World. Beholding by the eye of Faith, the Lamb of God that Takes away the Sin of the World.
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This is the onely meanes and remedy against sinne, and aboue all other 〈 … 〉 vertue in al second 〈 … 〉 〈 ◊ 〉 the effect to soundnesse and •alth so farre as is truely good.
This is the only means and remedy against sin, and above all other 〈 … 〉 virtue in all second 〈 … 〉 〈 ◊ 〉 the Effect to soundness and •alth so Far as is truly good.
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•eny that meanes, or its vse, the operation of all other secondary meanes will cease, soundnesse will not follow.
•eny that means, or its use, the operation of all other secondary means will cease, soundness will not follow.
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You may force a skin on the plague sore, the core will remaine, and at length, breake foorth againe.
You may force a skin on the plague soar, the core will remain, and At length, break forth again.
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Corruption will grow and increase, vntill it commeth vnto ripenesse: and thus the ende of sinne is death.
Corruption will grow and increase, until it comes unto ripeness: and thus the end of sin is death.
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This was that which the Israelites did in the Wildernesse, looking vp to the brasen Serpent: hence issued that vertue,
This was that which the Israelites did in the Wilderness, looking up to the brazen Serpent: hence issued that virtue,
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and vertue of healing all diseases hence vertue from sacrifices and oblations in the Olde Testament, hence euer the plagues ceasing;
and virtue of healing all diseases hence virtue from Sacrifices and Oblations in the Old Testament, hence ever the plagues ceasing;
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vse this at all times, especially now:
use this At all times, especially now:
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It is a remedy against sinne, and so, a taking away of that, which was the cause of the plague.
It is a remedy against sin, and so, a taking away of that, which was the cause of the plague.
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3 If the Pestilence be a fruit of sinne; 〈 … 〉 no naturall meane of it selfe 〈 ◊ 〉 cure it;
3 If the Pestilence be a fruit of sin; 〈 … 〉 no natural mean of it self 〈 ◊ 〉 cure it;
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the cure must be withall 〈 ◊ 〉 vse of meanes supernaturall, as the•• we spake of before.
the cure must be withal 〈 ◊ 〉 use of means supernatural, as the•• we spoke of before.
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It is true, th• Lord hath meanes secondarie, those can, & may take away the second cause;
It is true, th• Lord hath means secondary, those can, & may take away the second cause;
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the supreme cause is supernaturall, and there must be supernaturall meane withall to the taking away of that cause.
the supreme cause is supernatural, and there must be supernatural mean withal to the taking away of that cause.
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Let not vs trust in second meanes, nor vse them, neglecting the chiefe: vse both, first and chiefely, the first and chiefest meanes, supernaturall meanes:
Let not us trust in second means, nor use them, neglecting the chief: use both, First and chiefly, the First and chiefest means, supernatural means:
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and then the other, if you looke for good successe.
and then the other, if you look for good success.
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Besides the difficultie, in regard of supernaturall meanes, (vnto which by nature we haue no power, no sufficiencie, no will, no deede) it will bee farther encreased, the cause, sinne is so hardly found out:
Beside the difficulty, in regard of supernatural means, (unto which by nature we have no power, no sufficiency, no will, no deed) it will be farther increased, the cause, sin is so hardly found out:
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there is not a lust, but it is a deceiuable lust: In that respect, The heart of man is deceitfull aboue measure, and desperatly euill;
there is not a lust, but it is a deceivable lust: In that respect, The heart of man is deceitful above measure, and desperately evil;
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who can finde it out? Surely, onely the Lord. The diligentest obseruer of his owne wayes, confesseth secret sinnes, from which he desireth to bee cleansed. It is an inward maladie, a spirituall euill;who can find it out? Surely, only the Lord. The diligentest observer of his own ways, Confesses secret Sins, from which he Desires to be cleansed. It is an inward malady, a spiritual evil;
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it hath a thousand couers and vailes; it hath so many abbettors:
it hath a thousand covers and vails; it hath so many abettors:
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the World, it course, it custome, it inducements, it glosses, and they beare a great shew, haue a goodly presence.
the World, it course, it custom, it inducements, it Glosses, and they bear a great show, have a goodly presence.
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Satan vseth all his Subtiltie to the same ende:
Satan uses all his Subtlety to the same end:
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in this are his methods and wiles chiefely exercised, he appeareth as an Angell of light: and so blindeth, that the light of the Word shall not shine vnto a soule:
in this Are his methods and wiles chiefly exercised, he appears as an Angel of Light: and so blinds, that the Light of the Word shall not shine unto a soul:
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or not to discouerie, Satan hath many ministers, is a lying spirit in the mouth and practise of many a man, who cry peace to all courses of sin;
or not to discovery, Satan hath many Ministers, is a lying Spirit in the Mouth and practice of many a man, who cry peace to all courses of since;
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who bid men go on and prosper. Who runne with them and cry, Come, let vs, &c. And count it strange if any runne not, who if they say right, doe not.
who bid men go on and prosper. Who run with them and cry, Come, let us, etc. And count it strange if any run not, who if they say right, do not.
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Finding out sinnes is difficult, if not imposible: (to omi•) when it is found out, it cleauing vnto vs, a man is borne,
Finding out Sins is difficult, if not impossible: (to omi•) when it is found out, it cleaving unto us, a man is born,
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and bred, and •ccustomed to it, it is as blackenesse to a Moore, as spots to a Leopard:
and bred, and •ccustomed to it, it is as blackness to a More, as spots to a Leopard:
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which must call vpon vs to consult with God in his Word, and cause vs to looke thoughts, words,
which must call upon us to consult with God in his Word, and cause us to look thoughts, words,
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and deedes, yea, nature it selfe, in the glasse of Gods Law, by it oftentimes to search and to try our wayes.
and Deeds, yea, nature it self, in the glass of God's Law, by it oftentimes to search and to try our ways.
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By Prayer to cry, make me to know, cause mee to remember. To beg vntill thou receiu the spirit, and it light, to conuiction of thee of thy sin:
By Prayer to cry, make me to know, cause me to Remember. To beg until thou receiu the Spirit, and it Light, to conviction of thee of thy since:
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consider what Conscience accuseth thee for, the Word galleth thee for;
Consider what Conscience Accuseth thee for, the Word galleth thee for;
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what godly friends, dislike in thee: (but of these in an other place after.) It will be an hard matter to cure that which is not felt, nor found out;
what godly Friends, dislike in thee: (but of these in an other place After.) It will be an hard matter to cure that which is not felt, nor found out;
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the difficultie of our finding out these causes, sinne, is the reason why euery small disease becomes incureable.
the difficulty of our finding out these Causes, sin, is the reason why every small disease becomes incurable.
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An Ague putteth to a nonplus the most skilfull Physition, Physicke cannot worke.
an Ague putteth to a nonplus the most skilful physician, Physic cannot work.
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It is the more difficult, last of all, because the reason may bee, and is, sometimes the sinne of some other, primarily respected by God in this hand;
It is the more difficult, last of all, Because the reason may be, and is, sometime the sin of Some other, primarily respected by God in this hand;
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the sore in the bosome of euery man may be a sufficient cause, and yet that which is in an other the efficient:
the soar in the bosom of every man may be a sufficient cause, and yet that which is in an other the efficient:
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For the sinne of a Father, God doth threaten, and answerably visit a childe: and there is a case wherein the sinne of the Mother is not blotted out.
For the sin of a Father, God does threaten, and answerably visit a child: and there is a case wherein the sin of the Mother is not blotted out.
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There are sinnes which make a Land mourne, and will make it desolate: there are sinnes in publicke persons,
There Are Sins which make a Land mourn, and will make it desolate: there Are Sins in public Persons,
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as Dauid, as in the head; the whole body may bee the worse, for the euill of the head.
as David, as in the head; the Whole body may be the Worse, for the evil of the head.
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All these make the cure of the Plague more difficult, which also wee must find out,
All these make the cure of the Plague more difficult, which also we must find out,
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& repent of; (of which afterward.) The difficulty of the cure must make vs all so much the more carefull in our vse of the meanes.
& Repent of; (of which afterwards.) The difficulty of the cure must make us all so much the more careful in our use of the means.
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Last of all, this sheweth vs the odiousnesse and vglinesse of sinne, of all sinnes, the sinnes spoken of causing the Plague,
Last of all, this shows us the odiousness and ugliness of sin, of all Sins, the Sins spoken of causing the Plague,
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and ought to be a preuailing cause of auersion and opposition vnto it in all men.
and ought to be a prevailing cause of aversion and opposition unto it in all men.
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It is sufficient, I suppose, when as our Proposition saith, it is the proper cause of the Plague.
It is sufficient, I suppose, when as our Proposition Says, it is the proper cause of the Plague.
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Physitians call that disease, a monster of Diseases. The Scripture, The snare of the hunter, the noysome pestilence.
Physicians call that disease, a monster of Diseases. The Scripture, The snare of the hunter, the noisome pestilence.
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It is the feare of the night, an arrow that flyeth in the day, it walketh in the darkenesse, it destroyeth at noone day.
It is the Fear of the night, an arrow that flies in the day, it walks in the darkness, it Destroyeth At noon day.
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Besides the payne, torture, torment, and raging destruction that it canseth in such as haue it;
Beside the pain, torture, torment, and raging destruction that it canseth in such as have it;
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and oftentimes (then which it can doe no more) Death. It depriueth a man of helpes and meanes, which in other Diseases may be had.
and oftentimes (then which it can do no more) Death. It depriveth a man of helps and means, which in other Diseases may be had.
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It shuteth out the Physitian, louing neighbours, and friends, confineth and imprisoneth a man: comforts without are excluded by it:
It shuteth out the physician, loving neighbours, and Friends, confineth and imprisoneth a man: comforts without Are excluded by it:
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and it bereaueth a man of many comforts within: now one childe, then an other, sometimes a seruant;
and it bereaveth a man of many comforts within: now one child, then an other, sometime a servant;
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now the desire of the mans eyes: sometimes the bond of the house, sometimes all; the euils are infinite if a man abide.
now the desire of the men eyes: sometime the bound of the house, sometime all; the evils Are infinite if a man abide.
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If hee flye, hide himselfe, whither shall he goe? though we receiue all, and are the refuge of all, at all dead lifts, in all contributions, wee are not receiued, wee haue no quiet place of refuge, wee are a strife vnto our neighbours,
If he fly, hide himself, whither shall he go? though we receive all, and Are the refuge of all, At all dead lifts, in all contributions, we Are not received, we have no quiet place of refuge, we Are a strife unto our neighbours,
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and reproached of all places round about: and reproached of all places round about:
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We deserue it (as Dauid of Shemei ) of the Lord, though not of the Country:
We deserve it (as David of Shimei) of the Lord, though not of the Country:
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and all these come vpon vs by Gods deserned punishment inflicted vpon vs, the plague.
and all these come upon us by God's deserned punishment inflicted upon us, the plague.
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Is the plague the effect so fearefull, and is not sinne the cause so much more? will a man flye the effect,
Is the plague the Effect so fearful, and is not sin the cause so much more? will a man fly the Effect,
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and nothing at all bee moued with the cause? It is farre more fearefull, and hath all miseries else attendant, and therefore so much the more to be eschewed:
and nothing At all be moved with the cause? It is Far more fearful, and hath all misery's Else attendant, and Therefore so much the more to be Eschewed:
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if not, yet let these fearefull effects preuaile with vs, and worke vpon vs at this time.
if not, yet let these fearful effects prevail with us, and work upon us At this time.
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Especially let it stirre vs vp vnto the vse of Gods prescribed meanes.
Especially let it stir us up unto the use of God's prescribed means.
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In this perilous time, the Lord calleth for humiliation, emptying of our selues, selfe deniall, submission of soule and body vnto the Lord;
In this perilous time, the Lord calls for humiliation, emptying of our selves, self denial, submission of soul and body unto the Lord;
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to put ropes about our neckes, comming before the Lord:
to put ropes about our necks, coming before the Lord:
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to iudge and condemne our selues, to take vnto our selues shame and confusion of face for our misdeseruings, to breake downe euery high and proud imagination: if nothing else preuaile, let the wages of our sinnes,
to judge and condemn our selves, to take unto our selves shame and confusion of face for our misdeseruings, to break down every high and proud imagination: if nothing Else prevail, let the wages of our Sins,
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and the miserie we endure, by reason of the plague.
and the misery we endure, by reason of the plague.
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The Lord now requireth that we pray, that wee erie mightily, that Prince, Priest, people, wrastle with God by prayer;
The Lord now requires that we pray, that we erie mightily, that Prince, Priest, people, wrestle with God by prayer;
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that we pray in Gods manner, and bee not wearie, make a vertue of the necessitie that is vpon vs, by this fearefull iudgement of God, the plague.
that we pray in God's manner, and be not weary, make a virtue of the necessity that is upon us, by this fearful judgement of God, the plague.
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The Lord requireth now, that we seeke his face, and fauour, in which all one is life temporall, spirituall, eternall, in all meanes, early, diligently, continually, in time:
The Lord requires now, that we seek his face, and favour, in which all one is life temporal, spiritual, Eternal, in all means, early, diligently, continually, in time:
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Let vs be incited vnto it by this destroyer and deuourer of God, the plague. The Lord requireth, that we forsake euery man his euill wayes, euery euill way;
Let us be incited unto it by this destroyer and devourer of God, the plague. The Lord requires, that we forsake every man his evil ways, every evil Way;
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of thee swearer & curser, that thou sweare and curse no more; of thee an vsurer, or oppressour, that thou bee an vsurer and oppressour no more:
of thee swearer & curser, that thou swear and curse no more; of thee an usurer, or oppressor, that thou be an usurer and oppressor no more:
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Of thee that art a prophaner of Gods holy Sabbath, that thou bee so no more;
Of thee that art a Profaner of God's holy Sabbath, that thou be so no more;
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that wee cleanse hearts and hands, and crie of all sinnes, as Ephraim of Idols:
that we cleanse hearts and hands, and cry of all Sins, as Ephraim of Idols:
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What haue I to doe with Idols any more? to rend the heart, to vnloose the bonds of sinne: What have I to do with Idols any more? to rend the heart, to unloose the bonds of sin:
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to deuide and cut betweene them and the soule: to cut off right hands:
to divide and Cut between them and the soul: to Cut off right hands:
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to plucke out right oyes: to crie unto all, get yee hence, and to do contrarious gracious actions.
to pluck out right oyes: to cry unto all, get ye hence, and to do contrarious gracious actions.
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Hard sayings, great workes, against nature:Hard sayings, great works, against nature:
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and yet let vs bee put vpon it, by the many imminent destructions for our sinnes, by Gods messenger, the plague.
and yet let us be put upon it, by the many imminent destructions for our Sins, by God's Messenger, the plague.
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It is true, that the loue of God, and the hatred of sinne, must be ingredients, impellments, motiues to all these,
It is true, that the love of God, and the hatred of sin, must be ingredients, impellments, motives to all these,
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or else all these will be but temporarie, slauish, and not accepted by God, and yet that we (moued out of loue) may moue forwards:
or Else all these will be but temporary, slavish, and not accepted by God, and yet that we (moved out of love) may move forward:
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we haue need of rods, as dogges, to •riue vs, it is Gods intendment in the plague: let vs be answerable.
we have need of rods, as Dogs, to •riue us, it is God's intendment in the plague: let us be answerable.
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Vnto all oppositions and tergiuersations, propose the plague.
Unto all oppositions and tergiversations, propose the plague.
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Consider with thy selfe by holy reason, what God proposeth to moue thee, on the one side there is life, on the other death: on the one side, in vse of Gods meanes, a promise of paerdon, a promise of healing the land: on the other side;
Consider with thy self by holy reason, what God Proposeth to move thee, on the one side there is life, on the other death: on the one side, in use of God's means, a promise of paerdon, a promise of healing the land: on the other side;
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if I neglect the same, the wages of sinne, the plague attendeth me, it is at the dore:
if I neglect the same, the wages of sin, the plague attends me, it is At the door:
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one of these must now be chosen, as wee would liue long, and see good dayes, vse the meanes;
one of these must now be chosen, as we would live long, and see good days, use the means;
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come let vs returne vnto the Lord, and vse his meanes: as for other, who can easily beare and brooke Gods hand, the plague;come let us return unto the Lord, and use his means: as for other, who can Easily bear and brook God's hand, the plague;
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who slight it, and it effects, can dwell with it, I, and euerlasting burnings also; you may goe on in your sins;
who slight it, and it effects, can dwell with it, I, and everlasting burnings also; you may go on in your Sins;
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Be filthie still; fill vp the measure of your sinnes, neglect Gods meanes:Be filthy still; fill up the measure of your Sins, neglect God's means:
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be a swearer, a Sabbath breaker, a sinner in any, in all kindes spoken of before,
be a swearer, a Sabbath breaker, a sinner in any, in all Kinds spoken of before,
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and yet notwithstanding know, that the destroying messenger of God for these sinnes, the pestilence is abroad,
and yet notwithstanding know, that the destroying Messenger of God for these Sins, the pestilence is abroad,
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and that it is the Lord that sendeth the Pestilence amongst a people, because of their sinnes, which is our next proposition.
and that it is the Lord that sends the Pestilence among a people, Because of their Sins, which is our next proposition.
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3. Iuly. 2. day.
3. Iuly. 2. day.
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OVr second preposition is, That it is the Lord that sendeth the pestilence vpon his people for sinne.
Our second preposition is, That it is the Lord that sends the pestilence upon his people for sin.
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If I shall send, &c. It is the Lord that threatneth it in the places before, it is the Lord that executeth it,
If I shall send, etc. It is the Lord that threatens it in the places before, it is the Lord that Executeth it,
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as in the particular instances before. He is the inflicter of all iudgement: There is no euill in the Citie, and the Lord hath not done it.
as in the particular instances before. He is the inflicter of all judgement: There is no evil in the city, and the Lord hath not done it.
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J haue sent amongst you the pestilence after the manner of Egipt. J have sent among you the pestilence After the manner of Egypt.
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And if we consider the fiercenesse of this disease, the speede it doth make in execution, its boldnesse and impartiality, its knocking at the dores of beggers and Palaces of mighty Kings, it must be confessed a messenger of the eternall God. And if we Consider the fierceness of this disease, the speed it does make in execution, its boldness and impartiality, its knocking At the doors of beggars and Palaces of mighty Kings, it must be confessed a Messenger of the Eternal God.
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1 One reason may be the truth of God, which as it is seene and exercised in performance of promises,
1 One reason may be the truth of God, which as it is seen and exercised in performance of promises,
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for in fulfilling his threats, of which this iudgement is one:
for in fulfilling his Treats, of which this judgement is one:
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He is a God of truth, Iehouah, a giuer of Being to all his words, promises and threats.He is a God of truth, Jehovah, a giver of Being to all his words, promises and Treats.
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2 Another is his iustice; hee is chiefe Iustice, the Iudge of all the world; he cannot but doe right.
2 another is his Justice; he is chief justice, the Judge of all the world; he cannot but do right.
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Death in generall is the wages of sinne: all diseases as meanes;
Death in general is the wages of sin: all diseases as means;
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death by this meaues the pestilence, as wee see in Gods reuealed will, the canon of Iustice.
death by this meaues the pestilence, as we see in God's revealed will, the canon of Justice
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3 The anger and wrath of the Lord, out of which hee is caried to punish sinne;
3 The anger and wrath of the Lord, out of which he is carried to Punish sin;
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and thus when Jsrael committed whoredom with the daughters of Moab, and ioyned themselues with Baal.
and thus when Israel committed whoredom with the daughters of Moab, and joined themselves with Baal.
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Peor, the anger of the Lord was kindled against Israel: Peor, the anger of the Lord was kindled against Israel:
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the effect was the death of 24. thousand of the plague, Phineas being zealous for Gods sake, turned away his wrath, and the plague ceased.
the Effect was the death of 24. thousand of the plague, Phinehas being zealous for God's sake, turned away his wrath, and the plague ceased.
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4 To this referre the iealousie, or zeale of the Lord of Hoasts, his iust indignation, and direfull vengeance on sinners.
4 To this refer the jealousy, or zeal of the Lord of Hosts, his just Indignation, and direful vengeance on Sinners.
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Phineas turned away the Lords wrath, that he had not consumed them in his iealousie: That stroke to consumption was an effect of his zeale.Phinehas turned away the lords wrath, that he had not consumed them in his jealousy: That stroke to consumption was an Effect of his zeal.
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God is the Lord of Hosts, all iudgements his Armies;
God is the Lord of Hosts, all Judgments his Armies;
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be is he God to whom vengeance belongeth; in this he sheweth himselfe, the zeale of the Lord of Hosts doth bring this to passe.
be is he God to whom vengeance belongeth; in this he shows himself, the zeal of the Lord of Hosts does bring this to pass.
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As the Lord requireth zeale in Magistrates, Ministers, &c. so one argument is his owne example:
As the Lord requires zeal in Magistrates, Ministers, etc. so one argument is his own Exampl:
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when as men in the cause of the Lord are zealous as Eliah; and effects thereof haue beene death in offenders,
when as men in the cause of the Lord Are zealous as Elijah; and effects thereof have been death in offenders,
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as in the example of Phineas with his Iaueline; and that on Zimri and Coshie great ones.
as in the Exampl of Phinehas with his Javelin; and that on Zimri and Coshie great ones.
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What meruaile is it, if man wax colde in Gods cause, that the Lords iealousie wax hot,
What marvel is it, if man wax cold in God's cause, that the lords jealousy wax hight,
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and that it consume by the plague;
and that it consume by the plague;
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it is a perfection of the Lord, and the meruaile is, that it doth not consume to the nethermost hell.
it is a perfection of the Lord, and the marvel is, that it does not consume to the nethermost hell.
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Finally, there is the faithfulnesse of the Lord in accomplishment of promises to his owne: hee hath promised cleansing, to take away hardnesse of heart; Finally, there is the faithfulness of the Lord in accomplishment of promises to his own: he hath promised cleansing, to take away hardness of heart;
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to giue grace, its groth and degrees, its consumation and perfection, to saue from all vncleannesses, to present vs blamelesse in glory:
to give grace, its groth and Degrees, its consummation and perfection, to save from all Uncleannesses, to present us blameless in glory:
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hee hath promised the meanes and efficacie to these ends. When as direct meanes worke not, the word, its ministrie, the Sacraments, health, prosperity, peace:
he hath promised the means and efficacy to these ends. When as Direct means work not, the word, its Ministry, the Sacraments, health, Prosperity, peace:
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when as prayer, and fasting, and other ordinances, I, the Lord himselfe beginneth to growe out of request with vs;
when as prayer, and fasting, and other ordinances, I, the Lord himself begins to grow out of request with us;
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when as men deale with the meanes for the soule as preseruatiues of the body in times of health, out of infection, that hee may accomplish his promises, he must vse other meanes;
when as men deal with the means for the soul as preservatives of the body in times of health, out of infection, that he may accomplish his promises, he must use other means;
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one affliction or another must be sanctified, to this end the plague must be sent:
one affliction or Another must be sanctified, to this end the plague must be sent:
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that will bring preseruatiues of the soule, as it doth prescripts for the body, God himselfe and his ordinances in request.
that will bring preservatives of the soul, as it does prescripts for the body, God himself and his ordinances in request.
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The Word and the Sacraments will be precious, and effectuall for their ends, that will stirre vp grace, and make it put forth:
The Word and the Sacraments will be precious, and effectual for their ends, that will stir up grace, and make it put forth:
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It will exercise faith, hope, loue, humiliation, Patience, prayer, praise:
It will exercise faith, hope, love, humiliation, Patience, prayer, praise:
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it will make a man to worke for his life, to giue all diligence, in clearing his euidences, in making election, and call sure:
it will make a man to work for his life, to give all diligence, in clearing his evidences, in making election, and call sure:
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when as an healing plaister will not, there must be a corisiue: when as a cordiall will not worke the feat, the Physitian will tamper with poyson;
when as an healing plaster will not, there must be a corisiue: when as a cordial will not work the feat, the physician will tamper with poison;
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when as words preuaile not, we vse blowes: and thus doth our heauenly Father.
when as words prevail not, we use blows: and thus does our heavenly Father.
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The righteous shall flourish like a Palme tree, and spread abroad like a Cedar in Lebanon: The righteous shall flourish like a Palm tree, and spread abroad like a Cedar in Lebanon:
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those that be planted in the house of the Lord, shall flourish in the Courts of our God:
those that be planted in the house of the Lord, shall flourish in the Courts of our God:
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They shall still bring forth fruit in age:
They shall still bring forth fruit in age:
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they shall be fat and well liking, and all to shew that the Lord is vpright,
they shall be fat and well liking, and all to show that the Lord is upright,
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and that there is no vnrighteousnesse in the Lord: that trees planted may grow, and bring forth;and that there is no unrighteousness in the Lord: that trees planted may grow, and bring forth;
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the husbandman must water, dung ▪ and dresse them; he must prune them, lop off superfluous boughes.
the husbandman must water, dung ▪ and dress them; he must prune them, lop off superfluous boughs.
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The Lord is an husbandman, euery branch that beareth fruit, he purgeth, that it may bring forth more:
The Lord is an husbandman, every branch that bears fruit, he Purgeth, that it may bring forth more:
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the pestilence is one of the meanes:
the pestilence is one of the means:
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of very faithfulnes, in this respect, Dauid confesseth, that the Lord caused him to be troubled. of very faithfulness, in this respect, David Confesses, that the Lord caused him to be troubled.
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And these are the reasons for which the Lord sendeth the pestilence amongst his people. 1 Let vs put it to vse:
And these Are the Reasons for which the Lord sends the pestilence among his people. 1 Let us put it to use:
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and first, It sheweth the miserie of all vngodly men, liuing in the sinnes spoken of without repentance,
and First, It shows the misery of all ungodly men, living in the Sins spoken of without Repentance,
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as in regard of the punishment it selfe, so because it is a messenger of the Lord.
as in regard of the punishment it self, so Because it is a Messenger of the Lord.
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The messenger of the Lord will doe his arrand:
The Messenger of the Lord will do his errand:
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and if it doth, how canst thou that art an vngodly man promise to thy selfe, that thou shalt escape?
and if it does, how Canst thou that art an ungodly man promise to thy self, that thou shalt escape?
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Ezechiel the ninth, wee may see Gods commission to men with destroying instruments, in these words:Ezechiel the ninth, we may see God's commission to men with destroying Instruments, in these words:
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Goe through the Citie and smite, let not your eye spare, neither haue you pittie, slay vtterly olde and young, both maydes, and little children, and women. Go through the city and smite, let not your eye spare, neither have you pity, slay utterly old and young, both maids, and little children, and women.
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Wherein obserue their commission goe: the place whither, with it extent, through the Citie; not onely the Suburbs, out Parishes, some Parishes,
Wherein observe their commission go: the place whither, with it extent, through the city; not only the Suburbs, out Parishes, Some Parishes,
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and by-Lanes in the Citie, but through the Citie. 3. Going through the Citie, they must smite, I and slay 4. And whom, vtterly olde, young, maydes, little children, and women.
and by-Lanes in the city, but through the city. 3. Going through the city, they must smite, I and slay 4. And whom, utterly old, young, maids, little children, and women.
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And lastly, they must not spare, they must haue no pittie. Looke what God gaue in charge then, it seemeth he doth now to the pestilence:
And lastly, they must not spare, they must have no pity. Look what God gave in charge then, it seems he does now to the pestilence:
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his commission is to goe through the Citie, to smite and slay of all sorts, to haue no pittie:
his commission is to go through the city, to smite and slay of all sorts, to have no pity:
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if God will thus visite Hierusalem, why not London? If no degree, or age, could exempt it selfe,
if God will thus visit Jerusalem, why not London? If not degree, or age, could exempt it self,
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then how shall it now? What vngodly one is there not comprised vnder that diuision, olde, young, &c. of the Lord?
then how shall it now? What ungodly one is there not comprised under that division, old, young, etc. of the Lord?
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I vrge not this, brethren, as desiring the same:
I urge not this, brothers, as desiring the same:
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our Lord doth not desire the death of a sinner, his intent is repentance to life. It is my feare and astonishment.
our Lord does not desire the death of a sinner, his intent is Repentance to life. It is my Fear and astonishment.
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Hearing this, my belly trembleth, rottennesse entereth into my bones, mine intent is, to shew you your sinnes, and what will bee their profit,
Hearing this, my belly Trembleth, rottenness entereth into my bones, mine intent is, to show you your Sins, and what will be their profit,
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except yee returne, to moue you to mourne for your owne, and abominations of others the cause, to take vp,
except ye return, to move you to mourn for your own, and abominations of Others the cause, to take up,
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and vse the prescrips of the Lord, to shew you, and make you sensible of the wonderfull straight we are in this day, to put you vpon the duties.
and use the prescrips of the Lord, to show you, and make you sensible of the wonderful straight we Are in this day, to put you upon the duties.
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It is the Lords messenger, and without repentance, now tell mee, how canst thou possibly escape?
It is the lords Messenger, and without Repentance, now tell me, how Canst thou possibly escape?
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Thou wilt say, I am guilty indeed of some of those sins you speake of:
Thou wilt say, I am guilty indeed of Some of those Sins you speak of:
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but I did them in secret, no eye saw it, no mā in the world can say blacks mine eye, therefore I may escape. No, no:
but I did them in secret, no eye saw it, no man in the world can say blacks mine eye, Therefore I may escape. No, no:
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haddest thou to deale with a man, a Minister, a Magistrate, thou mightest escape, what they see not,
Hadst thou to deal with a man, a Minister, a Magistrate, thou Mightest escape, what they see not,
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nor know, they cannot reproue, they cannot punish, thou hast to deale with God: Hee knoweth thine vprising, and thy downe lying:
nor know, they cannot reprove, they cannot Punish, thou hast to deal with God: He Knoweth thine uprising, and thy down lying:
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he searcheth thine heart, and trieth thy reines, there is not a thought in thine heart, but he knoweth it altogether:
he Searches thine heart, and trieth thy reins, there is not a Thought in thine heart, but he Knoweth it altogether:
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all things are open in his eyes, with whom we haue now to doe: this will be but a silly shift. all things Are open in his eyes, with whom we have now to do: this will be but a silly shift.
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Thou wilt tell me thou art young and strong, in perfect health, what euer others do, thou mayest escape.
Thou wilt tell me thou art young and strong, in perfect health, what ever Others do, thou Mayest escape.
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Is not the commission to olde and young? doe not our strong & mighty men dye as well as the weake? Did not the Lord by this messenger slay 70000. men at once in Israel? Is it not the messenger of the Lord of Hoasts? art thou stronger then God? Thou wilt say thou hast aduice of the best Physitians, thou hast there preseruatiues, thou art constant in their vse:
Is not the commission to old and young? do not our strong & mighty men die as well as the weak? Did not the Lord by this Messenger slay 70000. men At once in Israel? Is it not the Messenger of the Lord of Hosts? art thou Stronger then God? Thou wilt say thou hast Advice of the best Physicians, thou hast there preservatives, thou art constant in their use:
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Thou doest well, if thou vse all good meanes for thy soule, as well as for thy body:
Thou dost well, if thou use all good means for thy soul, as well as for thy body:
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spirituall causes of the plague remaining, the operation of such as are corporall, is suspen led:
spiritual Causes of the plague remaining, the operation of such as Are corporal, is suspen led:
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vnto the vncleane all things are so, Physick it selfe: their opetation will be voyde, otherwise at the approach of this messenger of the Lord.
unto the unclean all things Are so, Physic it self: their opetation will be void, otherwise At the approach of this Messenger of the Lord.
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Thou wilt pretend thou hast a Country house, or means by others, thou wilt slye thither, and so escape,
Thou wilt pretend thou hast a Country house, or means by Others, thou wilt sly thither, and so escape,
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Flight may, and yet scarcely bee a meanes of anoyding the messenger of a man, not this of the Lord.
Flight may, and yet scarcely be a means of anoyding the Messenger of a man, not this of the Lord.
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Did not this messenger doe its arrand, In 3. dayes from Dan to Beershebah? Whither shall I flie from thy presence, O Lord? If I goe vnto heauen or hell, thou art there, &c. If I take the wings of the morning,
Did not this Messenger do its errand, In 3. days from Dan to beersheba? Whither shall I fly from thy presence, Oh Lord? If I go unto heaven or hell, thou art there, etc. If I take the wings of the morning,
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and dwell in the vttermost parts of the Sea, euen there shall thine hand leade me and thy right hand shall hold me. No, no:and dwell in the uttermost parts of the Sea, even there shall thine hand lead me and thy right hand shall hold me. No, no:
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neither these, or any other shifts will serue thy turne liuing in sinne:
neither these, or any other shifts will serve thy turn living in sin:
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there is no way to auoyde the hand of the Lord, but the meanes of the Lord:
there is no Way to avoid the hand of the Lord, but the means of the Lord:
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and if thou wilt not vse them, thou must buckle with the Lord.
and if thou wilt not use them, thou must buckle with the Lord.
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2 If it bee the messenger of the Lord, it must instruct vs in the duties required: the obiect, to whom:
2 If it be the Messenger of the Lord, it must instruct us in the duties required: the Object, to whom:
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and the manner, such as beseemeth the Lord: there is no possibility by flights to euade:
and the manner, such as beseems the Lord: there is no possibility by flights to evade:
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what's to be done then? Prepare thy selfe to meete thy God: from the highest vnto the lowest of vs all:
what's to be done then? Prepare thy self to meet thy God: from the highest unto the lowest of us all:
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the aduice of that Prophet, is, to prepare our selues to meete the Lord.
the Advice of that Prophet, is, to prepare our selves to meet the Lord.
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It is the wisedome taught vs, by wisedome it selfe: when a stronger Armie commeth against vs,
It is the Wisdom taught us, by Wisdom it self: when a Stronger Army comes against us,
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then wee can withstand, to send whilst it is a farre off, to offer conditions of peace.
then we can withstand, to send while it is a Far off, to offer conditions of peace.
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Gods Army is stronger then wee can resist, who can stand before it, it is neere;
God's Army is Stronger then we can resist, who can stand before it, it is near;
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if farre off from vs, yet now let vs send, and offer the Lord conditions of peace.
if Far off from us, yet now let us send, and offer the Lord conditions of peace.
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When as the plague began amongst Israel, Moyses willed Aaron to goe to make an attonement, and Aaron ran.
When as the plague began among Israel, Moses willed Aaron to go to make an atonement, and Aaron ran.
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Let vs propose Christ, our once offered attonement, the aduocate with the Father, the propitiation for our sinnes:
Let us propose christ, our once offered atonement, the advocate with the Father, the propitiation for our Sins:
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as the men of Tire and Sidon, made Blastus their friend to King Hered. Let vs by faith in Christ, vse him as a friend vnto the Lord. Breake off thine vngodly courses:
as the men of Tire and Sidon, made Blastus their friend to King Heard. Let us by faith in christ, use him as a friend unto the Lord. Break off thine ungodly courses:
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humble thy selfe vnder the mighty hand of God. Crie mightily, Spare thy people, O God. humble thy self under the mighty hand of God. Cry mightily, Spare thy people, Oh God.
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Seeke the face of the Lord continually: turn from euery euill way; returne vnto God.Seek the face of the Lord continually: turn from every evil Way; return unto God.
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Thou wilt say, that the Lord is a righteous God, a iust, an angry, and a iealous God, a consuming fire:
Thou wilt say, that the Lord is a righteous God, a just, an angry, and a jealous God, a consuming fire:
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it will be the high way to meete with the plague, to meete or approach vnto the Lord.
it will be the high Way to meet with the plague, to meet or approach unto the Lord.
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It is true, and yet in Christ Iesus there is mercie with the Lord: in him hee is well pleased, satisfied;
It is true, and yet in christ Iesus there is mercy with the Lord: in him he is well pleased, satisfied;
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in regard of strict Iustice his anger is appeased: how angry so euer Esau was with Jacob, when hee met him with a present,
in regard of strict justice his anger is appeased: how angry so ever Esau was with Jacob, when he met him with a present,
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and humbled himselfe, his bowels earned vpon Iacob: so will the bowels of the Lord on vs, humbled before him in Iesus Christ:
and humbled himself, his bowels earned upon Iacob: so will the bowels of the Lord on us, humbled before him in Iesus christ:
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it is our stubborne going on in sinne alone, that restraineth the sounding of the bowels of the Lord.
it is our stubborn going on in sin alone, that restraineth the sounding of the bowels of the Lord.
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The Lord, I, him alone must wee seeke vnto, and in vse of all other meanes depend on the Lord, who is he that sendeth the plague.
The Lord, I, him alone must we seek unto, and in use of all other means depend on the Lord, who is he that sends the plague.
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Yea, as it directeth vs to the obiect;
Yea, as it directeth us to the Object;
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so in the manner, wee must respect the time whilst he is a farre off in regard of iudgement, neere in regard of mercie, patience,
so in the manner, we must respect the time while he is a Far off in regard of judgement, near in regard of mercy, patience,
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and long suffering, before the decree come forth, before it come home to thine house, it cannot be safe dalying,
and long suffering, before the Decree come forth, before it come home to thine house, it cannot be safe dallying,
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or delaying the time, hauing to deale with the Lord.
or delaying the time, having to deal with the Lord.
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Looke vnto our sincerity, let our seeking, &c. be harty, it standeth vs in hand, wee haue to doe with the Lord.
Look unto our sincerity, let our seeking, etc. be hearty, it Stands us in hand, we have to do with the Lord.
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It is true, the Lord had respect vnto Ahabs seruile humiliation, his weeping, putting on sackcloath, and walking softly:
It is true, the Lord had respect unto Ahabs servile humiliation, his weeping, putting on Sackcloth, and walking softly:
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it is a truth of Israel, when as they did but flatter the Lord with their lippes, and lye with their tongue; they were not destroyed:
it is a truth of Israel, when as they did but flatter the Lord with their lips, and lie with their tongue; they were not destroyed:
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such is Gods mercie, he was so mercifull saith Dauid: so forward is he in encouraging men to performe him seruice sincerely,
such is God's mercy, he was so merciful Says David: so forward is he in encouraging men to perform him service sincerely,
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and yet wee must know that there is no promise but vnto sincerity; it will proue but a repriuall, or putting off for a time, no absolute forgiuenesse,
and yet we must know that there is no promise but unto sincerity; it will prove but a reprieval, or putting off for a time, no absolute forgiveness,
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and a time of wrath will come, wherein with hypocrites wee shall pay for all.
and a time of wrath will come, wherein with Hypocrites we shall pay for all.
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Looking sower, abstinence from meates, a bare outward confession, I haue sinned, rending of the garments, putting on sackcloath; sprinkling our selues with ashes,Looking sour, abstinence from Meats, a bore outward Confessi, I have sinned, rending of the garments, putting on Sackcloth; sprinkling our selves with Ashes,
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nor any, or all outward complement will not passe for currant with the Lord:
nor any, or all outward compliment will not pass for currant with the Lord:
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the Lord requireth the heart, an heauie heart, a broken and a contrite heart, a rended heart, a cleansed heart,
the Lord requires the heart, an heavy heart, a broken and a contrite heart, a rended heart, a cleansed heart,
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an whole heart, inside as well as outside seruice;
an Whole heart, inside as well as outside service;
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had a man to deale onely with man, the one might serue, stop his mouth, giue him content:
had a man to deal only with man, the one might serve, stop his Mouth, give him content:
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hauing to deale with the Lord, our care must bee proportioned, and there will bee good reason, seeing the plague is a messanger of the Lord.
having to deal with the Lord, our care must be proportioned, and there will be good reason, seeing the plague is a Messenger of the Lord.
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3 Lastly, if it be the Lord, it calleth vpon vs to acknowledge him, to iustifi• him, to giue him the glory of all the attributes exercised in this worke, secret oftentimes,
3 Lastly, if it be the Lord, it calls upon us to acknowledge him, to iustifi• him, to give him the glory of all the attributes exercised in this work, secret oftentimes,
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and high is his present execution, full of admiration: it is a worke of infinite wisedome and iustice; he ought to be had in remembrance for euer:
and high is his present execution, full of admiration: it is a work of infinite Wisdom and Justice; he ought to be had in remembrance for ever:
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all vses depend vpon our acknowledgement of the Lord, and it is full of comfort vnto Gods people in these times.
all uses depend upon our acknowledgement of the Lord, and it is full of Comfort unto God's people in these times.
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Who, and what is the Lord in relation vnto them? and what are they againe in relation to the Lord? Is he not their Lord and Master, their King, their Father, their Husband? Is not his mercie towards them, from generation to generation? Is he not their God• hath he not confirmed this truth by promise, by oath, two immutable things: by his signe and seale, Baptisme; by the other often, the Supper of the Lord: I, by the bloud of Iesus Christ, the bloud of the euerlasting couenant? Is he not ingaged for grace, glory,
Who, and what is the Lord in Relation unto them? and what Are they again in Relation to the Lord? Is he not their Lord and Master, their King, their Father, their Husband? Is not his mercy towards them, from generation to generation? Is he not their God• hath he not confirmed this truth by promise, by oath, two immutable things: by his Signen and seal, Baptism; by the other often, the Supper of the Lord: I, by the blood of Iesus christ, the blood of the everlasting Covenant? Is he not engaged for grace, glory,
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and good? for saluation, a plenarie deliuerance out of the hands of all our enemies,
and good? for salvation, a plenary deliverance out of the hands of all our enemies,
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for righteousnes and eternall life?
for righteousness and Eternal life?
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Are yee not seruants, subiects, children, the Spouse of God married to himselfe, his people? Surely such as haue euidences of these things, haue great cause of comfort, they neede not to bee fearefull, distracted,
are ye not Servants, Subjects, children, the Spouse of God married to himself, his people? Surely such as have evidences of these things, have great cause of Comfort, they need not to be fearful, distracted,
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and deuided euen in this perilous time, the plague is a messenger of this their God.
and divided even in this perilous time, the plague is a Messenger of this their God.
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If health and safety bee good for thee now, the plague shall not come neere thy dwelling:
If health and safety be good for thee now, the plague shall not come near thy Dwelling:
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did it come by chaunce or fortune, it might come to thee as well as others:
did it come by chance or fortune, it might come to thee as well as Others:
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came it by the disp•sition of malicious and vngodly men, it might befall thee to bee smitten with it before another.
Come it by the disp•sition of malicious and ungodly men, it might befall thee to be smitten with it before Another.
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A Sparrow falleth not to the ground, without thine heauenly Father: the very haires of thine head are numbred by the Lord. A Sparrow falls not to the ground, without thine heavenly Father: the very hairs of thine head Are numbered by the Lord.
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If he shall send that messenger vnto thee, or thy family, it is a messenger from thy Father:
If he shall send that Messenger unto thee, or thy family, it is a Messenger from thy Father:
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a rod in deed, and yet in the hand of a louing Father thou mayest expect pittie of him as a Father.
a rod in deed, and yet in the hand of a loving Father thou Mayest expect pity of him as a Father.
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If hee take away wife or childe from thee, did he not giue them first,
If he take away wife or child from thee, did he not give them First,
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or rather lend them vnto thee for a time, may he not take his owne?
or rather lend them unto thee for a time, may he not take his own?
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If by this messenger he shall otherwise dispose of thee, is hee not thy Lord? oughtest not thou to bee like vnto a seruant euer waighting the comming of thy Lord:
If by this Messenger he shall otherwise dispose of thee, is he not thy Lord? Ought not thou to be like unto a servant ever weighting the coming of thy Lord:
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be at the come, and tarrie, and goe, and doe of thy Lord? Thou wilt say, thou couldest doe him better seruice now then euer:
be At the come, and tarry, and go, and do of thy Lord? Thou wilt say, thou Couldst do him better service now then ever:
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Art thou wiser then the Lord? Are not all his workes, and knowne vnto the Lord? Thou wouldest willingly liue,Art thou Wiser then the Lord? are not all his works, and known unto the Lord? Thou Wouldst willingly live,
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and prouide for thy wife and small children: see them bestowed;
and provide for thy wife and small children: see them bestowed;
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are they not in the hand of thine all-sufficient God? Doth hee not feed the young Rauens? Is not he a Father of the fatherlesse, & the God of the widdow? When he vnlooseth the tye of thy life, he dissolueth all those bonds, hee acquitteth thee of care,
Are they not in the hand of thine All-sufficient God? Does he not feed the young Ravens? Is not he a Father of the fatherless, & the God of the widow? When he unlooseth the tie of thy life, he dissolveth all those bonds, he acquitteth thee of care,
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and taketh the matter on himselfe.
and Takes the matter on himself.
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If thou bee troubled now about any thing, let it be the ordering, specially of thy spirituall house;
If thou be troubled now about any thing, let it be the ordering, specially of thy spiritual house;
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make thy peace with God, reniew the conditions, consider aright thy failings, renue thy faith and repentance:
make thy peace with God, reniew the conditions, Consider aright thy failings, renew thy faith and Repentance:
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see all reckonings straight in the satisfaction of Jesus Christ, mortisie sinne more and more, work with Gods iudgement to the perfecting thy sanctification: Be carefull in the vse of good meanes,
see all reckonings straight in the satisfaction of jesus christ, mortify sin more and more, work with God's judgement to the perfecting thy sanctification: Be careful in the use of good means,
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and leaue the issue to God. Let the messenger of the Lord finde thee so doing:
and leave the issue to God. Let the Messenger of the Lord find thee so doing:
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so by death thou shalt haue an Euge, wel done, and enter in to thy Masters ioy. It is true;
so by death thou shalt have an Euge, well done, and enter in to thy Masters joy. It is true;
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the Lord expecteth feare and trembling in these times: When the Lyon roareth, all the beasts of the Forrest tremble:
the Lord Expects Fear and trembling in these times: When the lion roareth, all the beasts of the Forest tremble:
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the Master of a family being angry, and laying about him, the whole house must needes be troubled:
the Master of a family being angry, and laying about him, the Whole house must needs be troubled:
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yet let it issue from faith, and loue, and submission, such as may dispose vs to vse his meanes, to stand in the gap, to make vp the breach: wee shall not otherwise appease him, we shall displease him rather;
yet let it issue from faith, and love, and submission, such as may dispose us to use his means, to stand in the gap, to make up the breach: we shall not otherwise appease him, we shall displease him rather;
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and all this will be in a proportioned carriage vnto him, as hee is in relation to vs, that is it which giueth him glory of these attributes in this time.
and all this will be in a proportioned carriage unto him, as he is in Relation to us, that is it which gives him glory of these attributes in this time.
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It comforted Dauid in a great straight: the mercies of the Lord are great:
It comforted David in a great straight: the Mercies of the Lord Are great:
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You haue heard of the patience of Iob, and the end the Lord made, hee is full of pittie.
You have herd of the patience of Job, and the end the Lord made, he is full of pity.
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Wee cannot now come in to any place, but the subiect matter of our speech, is this messenger of God, the plague, and its message;
we cannot now come in to any place, but the Subject matter of our speech, is this Messenger of God, the plague, and its message;
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when we speake, remember it is the messenger of the Lord, talke with all, of his anger,
when we speak, Remember it is the Messenger of the Lord, talk with all, of his anger,
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and wrath, and iealousie, and iustice, and truth;
and wrath, and jealousy, and Justice, and truth;
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his mercie, his wisedome, his power, remember the Lord, acknowledge the Lord, as occasion is offered, that will be the way to set heart,
his mercy, his Wisdom, his power, Remember the Lord, acknowledge the Lord, as occasion is offered, that will be the Way to Set heart,
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and hand, and mouth a worke, vnto euery one of the former duties. Finally, if it be the messenger of the Lord:
and hand, and Mouth a work, unto every one of the former duties. Finally, if it be the Messenger of the Lord:
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learne hence to guesse of the continuance, or ceasing of the plague: surely when as it hath done it arrand, it will depart, and not before:
Learn hence to guess of the Continuance, or ceasing of the plague: surely when as it hath done it errand, it will depart, and not before:
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when Phineas executed iudgement, which was the plagues arrand, the plague ceased, vntill Achan was found out, it went ill with Israel. When a sore is whole, a plaister will fall off:
when Phinehas executed judgement, which was the plagues errand, the plague ceased, until achan was found out, it went ill with Israel. When a soar is Whole, a plaster will fallen off:
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when as wee haue giuen an answere vnto the Lord, his messenger will returne, vntill then it will abide:
when as we have given an answer unto the Lord, his Messenger will return, until then it will abide:
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it is a messenger of the Lord; yea, it will abide with those that are Gods owne people;
it is a Messenger of the Lord; yea, it will abide with those that Are God's own people;
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and so passe we to the third proposition: it is the manner of the Lord to send the pestilence amongst his people.
and so pass we to the third proposition: it is the manner of the Lord to send the pestilence among his people.
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After-noone Sermon.
Afternoon Sermon.
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IN the third place, obserue, that it is the manner of the Lord, to send the pestilen•e amongst his own people, those that are called by his name.
IN the third place, observe, that it is the manner of the Lord, to send the pestilen•e among his own people, those that Are called by his name.
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A people are his, in regard either of the common & outward couenant, and adoption, or inward couenant,
A people Are his, in regard either of the Common & outward Covenant, and adoption, or inward Covenant,
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as sonnes & daughters of God by faith in Iesus Christ. Our proposition is true of both.
as Sons & daughters of God by faith in Iesus christ. Our proposition is true of both.
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Such were Israel in the time of Moyses, in the time of Dauid, amongst whom the Lord sent the plague,
Such were Israel in the time of Moses, in the time of David, among whom the Lord sent the plague,
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and I suppose that man rash in his conceit, who will determine, that none of Israel (indeede) were of that company.
and I suppose that man rash in his conceit, who will determine, that none of Israel (indeed) were of that company.
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It is cleare in Hezekiah, whom some probably iudge smitten with the plague.
It is clear in Hezekiah, whom Some probably judge smitten with the plague.
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It is certaine of the Corinthians, that some of them were sicke, some weake, some asleepe:
It is certain of the Corinthians, that Some of them were sick, Some weak, Some asleep:
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and when they were iudged, they were chastened of the Lord, that they might not be condemned of the world. and when they were judged, they were chastened of the Lord, that they might not be condemned of the world.
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When Ionathan is taken away in one battell, and Josiah in another (if we had not experience) by a parity of reason, we might gather that God may,
When Ionathan is taken away in one battle, and Josiah in Another (if we had not experience) by a parity of reason, we might gather that God may,
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and doth send the pestilence amongst his people. 1 What meruaile, seeing amongst them the cause, sinne, is to be found:
and does send the pestilence among his people. 1 What marvel, seeing among them the cause, sin, is to be found:
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for those that are onely in the outward couenant, circumcised with the circumcision made with hands of vncircumcised hearts & lips.
for those that Are only in the outward Covenant, circumcised with the circumcision made with hands of uncircumcised hearts & lips.
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It is cleare, sinne is in them, and it raigneth: They professe they know God; in their workes they deny God, are abominable, and vnto euery good worke reprobate.
It is clear, sin is in them, and it Reigneth: They profess they know God; in their works they deny God, Are abominable, and unto every good work Reprobate.
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All the sinnes spoken of, causing the plague, are to bee found amongst them, though they be called by the name of God:
All the Sins spoken of, causing the plague, Are to be found among them, though they be called by the name of God:
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What wonder if the effect be found amongst them?
What wonder if the Effect be found among them?
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For Gods owne, sinne is in them, though it raigne not, they haue members on earth, fornication, vncleanenesse, inordinate affection, euill concupiscence, couetousnesse, which is Jdolatry, as yet to be mortified: euen they whose life is hid with Christ in God:
For God's own, sin is in them, though it Reign not, they have members on earth, fornication, uncleanness, inordinate affection, evil concupiscence, covetousness, which is Idolatry, as yet to be mortified: even they whose life is hid with christ in God:
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who when Christ shall appeare, haue faith made them by the Apostle, to appeare with him in glory, &c. there are the fruits, vaine thoughts lodging in them: idle, I, cursed speaking:
who when christ shall appear, have faith made them by the Apostle, to appear with him in glory, etc. there Are the fruits, vain thoughts lodging in them: idle, I, cursed speaking:
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hee that is able to rule his tongue, is a perfect man, which state is reserued to happinesse, is glory:he that is able to Rule his tongue, is a perfect man, which state is reserved to happiness, is glory:
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In many things we offend all: In many things we offend all:
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he that saith he hath no sinne, deceiueth himselfe, and the truth is not in him. he that Says he hath no sin, deceiveth himself, and the truth is not in him.
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When wee finde amongst them the cause, what wonder is it if there bee the effect, the plague?
When we find among them the cause, what wonder is it if there be the Effect, the plague?
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Besides, the pestilence will discouer these, and put a difference: discouer grace, put it to a triall:
Beside, the pestilence will discover these, and put a difference: discover grace, put it to a trial:
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it wil purifie & reform them more and more; it killeth voluptuousnesse, worldly mindednesse, glorying in a mans owne strength:
it will purify & reform them more and more; it kills voluptuousness, worldly Mindedness, glorying in a men own strength:
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it prepareth to death and iudgement:
it Prepareth to death and judgement:
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it exerciseth all graces, and so by Gods ouer-ruling hand, worketh euer to good, euerlasting good and glory.
it Exerciseth all graces, and so by God's overruling hand, works ever to good, everlasting good and glory.
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Against this may be obiected that promise, He will deliuer thee from the snare of the fowler, &c a thousand shall fall at thy side,
Against this may be objected that promise, He will deliver thee from the snare of the Fowler, etc. a thousand shall fallen At thy side,
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and ten thousand at thy right hand: it shall not come neere thy dwelling. and ten thousand At thy right hand: it shall not come near thy Dwelling.
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I answere, that promise is not absolute, it hath limitation, as a iudgement, or punishment, properly so called;
I answer, that promise is not absolute, it hath limitation, as a judgement, or punishment, properly so called;
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so shall they bee deliuered from it, who are indeede the Lords, not simply, but as a curse, and truly euill.
so shall they be Delivered from it, who Are indeed the lords, not simply, but as a curse, and truly evil.
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Besides, we may adde so often, as it shall not bee truly good for thee: it is sometimes truly good for the Lords to bee afflicted:
Beside, we may add so often, as it shall not be truly good for thee: it is sometime truly good for the lords to be afflicted:
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it may bee a meanes of deliuerie from a greater euill to come; it is euer a pledge of Gods fatherly loue, at worst a conueigher to happinesse.
it may be a means of delivery from a greater evil to come; it is ever a pledge of God's fatherly love, At worst a conueigher to happiness.
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Iosiah dying in battell, went to his graue in peace: blessed are the dead that dye in the Lord, whatsoeuer the kinde of death is, Josiah dying in battle, went to his graven in peace: blessed Are the dead that die in the Lord, whatsoever the kind of death is,
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or disease, if of the plague, euen so saith the Spirit.
or disease, if of the plague, even so Says the Spirit.
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We know, that if the earthly house of this our Tabernacle be dissolued, howsoeuer dissolued, wee haue an abiding place not made with hands, eternall in the heauens. We know, that if the earthly house of this our Tabernacle be dissolved, howsoever dissolved, we have an abiding place not made with hands, Eternal in the heavens.
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It may bee said, the sinnes of Gods people are remitted, and therfore they are not cause. I answere:
It may be said, the Sins of God's people Are remitted, and Therefore they Are not cause. I answer:
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graunting a plenarie remission to euery faithfull soule: There's no condemnation to them that are in Iesus Christ:
granting a plenary remission to every faithful soul: There's no condemnation to them that Are in Iesus christ:
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I denie the consequent, that sinne is not a cause of the plague amongst them: I deny the consequent, that sin is not a cause of the plague among them:
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all that followeth, is, it is not a cause of death, as a curse or punishment properly so called;
all that follows, is, it is not a cause of death, as a curse or punishment properly so called;
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it is not compensatorie, satis factorie: so Christ alone is accursed for vs, hee troad the Winepresse of his Fathers wrath alone:
it is not compensatory, satis factory: so christ alone is accursed for us, he troad the Winepress of his Father's wrath alone:
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and yet for this cause, sinne; some of you are sicke, weake, asleepe: when as Gods people are iudged of the Lord, they are not punished as before,
and yet for this cause, sin; Some of you Are sick, weak, asleep: when as God's people Are judged of the Lord, they Are not punished as before,
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but chastned of the Lord, and that they might not be condemned with the world.
but chastened of the Lord, and that they might not be condemned with the world.
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1 Learne hence not to censure a people, not to be a people of God, particular persons, Parishes, Cities, Lands,
1 Learn hence not to censure a people, not to be a people of God, particular Persons, Parishes, Cities, Lands,
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because they are smitten with the pestilence; there is in man a censuring humour: out of the aboundance in the heart the mouth speaketh:
Because they Are smitten with the pestilence; there is in man a censuring humour: out of the abundance in the heart the Mouth speaks:
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if God smite a Minister, or one that is not iust of our cut, in matter of iudgement, we mark him with a blacke coale, we iudge them before the time;
if God smite a Minister, or one that is not just of our Cut, in matter of judgement, we mark him with a black coal, we judge them before the time;
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we account them as those did rashly, Paul touched with a viper. We conclude it, the vengeance of God, beware of it:
we account them as those did rashly, Paul touched with a viper. We conclude it, the vengeance of God, beware of it:
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that doth not euer follow, God smote Israel, Hezekiah, the Corinthians: thou mayest iudge the generation of Gods people.
that does not ever follow, God smote Israel, Hezekiah, the Corinthians: thou Mayest judge the generation of God's people.
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It is true, a man may say, it was for sinne: and yet it may be but a chastisement.
It is true, a man may say, it was for sin: and yet it may be but a chastisement.
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Who art thou that iudgest another? Either one of the godly, or a wicked man.Who art thou that Judges Another? Either one of the godly, or a wicked man.
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If a godly man, gather the same may happen vnto thee that doth to thy fellow-seruant, thou art if the Lord strictly examine, and looke what's amisse, in the same condemnation.
If a godly man, gather the same may happen unto thee that does to thy Fellow servant, thou art if the Lord strictly examine, and look what's amiss, in the same condemnation.
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If thou bee a wicked man, feare what shall betide thee:
If thou be a wicked man, Fear what shall betide thee:
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if it be done thus with a greene tree, in whom there is sap, leaues and fruit:
if it be done thus with a green tree, in whom there is sap, leaves and fruit:
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what shall be done with thee that art dry? with thee that art as the Vine, not fit for any good worke, not to make a Pin.
what shall be done with thee that art dry? with thee that art as the Vine, not fit for any good work, not to make a Pin.
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If iudgement beginneth at the house of God, what shall become of them that obay not the Gospell of Iesus Christ: If judgement begins At the house of God, what shall become of them that obey not the Gospel of Iesus christ:
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if the righteous scarsely be saued, where shall the vngodly and the sinner appeare? if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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2 Learne hence, that no outward priuiledge of Gods people, can exempt them of publique calamity,
2 Learn hence, that no outward privilege of God's people, can exempt them of public calamity,
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and the misery of euery vngodly man, (though otherwise professing more strictnes then other men,) seeing as yet hee is open and lyable to the plague.
and the misery of every ungodly man, (though otherwise professing more strictness then other men,) seeing as yet he is open and liable to the plague.
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Man, vaine man is in such times ready to build vpon any priuiledge:
Man, vain man is in such times ready to built upon any privilege:
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the Jewes cried, the Temple of the Lord, this is the Temple of the Lord, wee haue Abraham to our Father:
the Jews cried, the Temple of the Lord, this is the Temple of the Lord, we have Abraham to our Father:
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What shall we speake of religious priuiledges? wee are ready to build on strength, on riches, on honours.
What shall we speak of religious privileges? we Are ready to built on strength, on riches, on honours.
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It is a vaine thing, there is no cause:
It is a vain thing, there is no cause:
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doth not GOD send the pestilence amongst his people? Thou sayest thou art a Christian, baptized, one that commest to the house of God, sittest amongst the people of God, receiuest the Sacrament, thou fastest and prayest:
does not GOD send the pestilence among his people? Thou Sayest thou art a Christian, baptised, one that Comest to the house of God, Sittest among the people of God, receivest the Sacrament, thou fastest and Prayest:
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all these thou mayest doe, and bee an hypocrite, and not exempted.
all these thou Mayest do, and be an hypocrite, and not exempted.
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When the Iewes gloried in the Temple of the Lord, the Prophet calleth them lying words, and willeth them not to trust in them, sendeth them to Shiloe, to see what hee did there for the wickednesse of his people Israel; so long as wickednesse remaineth, the Temple cannot shelter.
When the Iewes gloried in the Temple of the Lord, the Prophet calls them lying words, and wills them not to trust in them, sends them to Shiloh, to see what he did there for the wickedness of his people Israel; so long as wickedness remains, the Temple cannot shelter.
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Amend your wayes and your doings, and I will cause you to dwell in this place. Amend your ways and your doings, and I will cause you to dwell in this place.
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Though the Iewes crie, wee haue Abraham to our Father. Iohn threatneth the Axe: It is laide to the roote, and calleth for repentance.
Though the Iewes cry, we have Abraham to our Father. John threatens the Axe: It is laid to the root, and calls for Repentance.
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The same is said to vs. Circumcision is nothing, nor vncircumcision, but a new creature: circumcision profiteth, if a man keepe the law:
The same is said to us Circumcision is nothing, nor uncircumcision, but a new creature: circumcision profiteth, if a man keep the law:
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if circumcision breake the law, it is vncircumcision. All these will auaile vs nothing; meanes without profit by them, encrease sinne and condemnation:if circumcision break the law, it is uncircumcision. All these will avail us nothing; means without profit by them, increase sin and condemnation:
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Woe be vnto thee Corazin, woe be vnto thee Bethsaidah, &c. Therefore Tire and Sidon shall rise against them in the latter day. Woe be unto thee Chorazin, woe be unto thee Bethsaida, etc. Therefore Tire and Sidon shall rise against them in the latter day.
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The same may be applyed vnto vs in this Cittie. And if outward priuiledges exempt not from the plague, they cannot free a man from hell and condemnation, which notwithstanding is all that many men can shew and plead for it;
The same may be applied unto us in this city. And if outward privileges exempt not from the plague, they cannot free a man from hell and condemnation, which notwithstanding is all that many men can show and plead for it;
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much lesse priuiledges of nature in this world, lesse & worse then these are.
much less privileges of nature in this world, less & Worse then these Are.
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3 It teacheth such as are the Lords in these times, to fit and prepare themselues for the worst, to dispose themselues to death:
3 It Teaches such as Are the lords in these times, to fit and prepare themselves for the worst, to dispose themselves to death:
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at all times there is a cause, now especially, when as in all places we feare to meete with this messenger of death:
At all times there is a cause, now especially, when as in all places we Fear to meet with this Messenger of death:
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Man that is borne of a woman, is but of a fewe dayes; Man that is born of a woman, is but of a few days;
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his life is compared to a vapour, a bubble, to a shadow, to a flower, to grasse, all flesh is grasse, to vanity, it is lighter then vanitie:
his life is compared to a vapour, a bubble, to a shadow, to a flower, to grass, all Flesh is grass, to vanity, it is lighter then vanity:
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in middest of life we are in death: as soone as a man is, hee is sinfull, therefore corruptible:
in midst of life we Are in death: as soon as a man is, he is sinful, Therefore corruptible:
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corruption encreaseth daylie, it cannot be long before hee be mortall, as soone as a man is borne, hee hath cause to take out this lesson, to learne to dye.
corruption increases daily, it cannot be long before he be Mortal, as soon as a man is born, he hath cause to take out this Lesson, to Learn to die.
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Death is an enemie to nature, so are very thoughts of death, therefore doe we lay aside prouision for death.
Death is an enemy to nature, so Are very thoughts of death, Therefore do we lay aside provision for death.
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Gods people themselues more then flesh & bloud, then nature, are very backward: Teach me to number my dayes.
God's people themselves more then Flesh & blood, then nature, Are very backward: Teach me to number my days.
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Make me to know mine end, and the number of my dayes: God himselfe complayning of it, wisheth vs wisedome to consider our latter end. Make me to know mine end, and the number of my days: God himself complaining of it, wishes us Wisdom to Consider our latter end.
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How indocile so euer we are, we must all come to it: wee must haue a time to prepare our selues vnto it, or be taken vnprouided;
How indocile so ever we Are, we must all come to it: we must have a time to prepare our selves unto it, or be taken unprovided;
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amongst other motiues, let this now preuaile, the plague is amongst vs, and wee are not exempted.
among other motives, let this now prevail, the plague is among us, and we Are not exempted.
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Let it moue vs to set our houses in order, to cast vp all reckonings with the Lord and man. The time seemeth now short:
Let it move us to Set our houses in order, to cast up all reckonings with the Lord and man. The time seems now short:
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let vs that haue wiues, be as if we had not, in weepeings for matter of this world,let us that have wives, be as if we had not, in weepings for matter of this world,
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as if we wept not: in worldly ioy, as those that reioyce not, buying, as not possessing, vsing the world as not abusing it, liue as men dying: wee are seruants;
as if we wept not: in worldly joy, as those that rejoice not, buying, as not possessing, using the world as not abusing it, live as men dying: we Are Servants;
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let vs be as seruants, wayting for the comming of our Lord:
let us be as Servants, waiting for the coming of our Lord:
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all the dayes of our appointed time, let vs wayte till our change come, at any time we may:all the days of our appointed time, let us wait till our change come, At any time we may:
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now it seemeth wee must dye; cleare wee now our euidences, and make sure wee are the Lords:
now it seems we must die; clear we now our evidences, and make sure we Are the lords:
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liue vnto the Lord, dye vnto the Lord:
live unto the Lord, die unto the Lord:
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Whether we liue or dye, belieuing, say, we are the Lords: Glorie and tryumpn in this against death, and all it meanes.Whither we live or die, believing, say, we Are the lords: Glory and tryumpn in this against death, and all it means.
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I am perswaded, that no thing, nor life, nor death, shall be able to seperate vs from the loue of God, in Christ Iesus our Lord Come vnto that passe,I am persuaded, that no thing, nor life, nor death, shall be able to separate us from the love of God, in christ Iesus our Lord Come unto that pass,
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and rest not, till with the Apostle thou say, We know that if the earthly house of this our Tabernacle were dissolued, we haue a place not made with hands, eternall in the heauens.
and rest not, till with the Apostle thou say, We know that if the earthly house of this our Tabernacle were dissolved, we have a place not made with hands, Eternal in the heavens.
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The vse is profitable at all times, now especially, seeing the pestilence is amongst vs, from whence let vs bee caried to prouide and comfort our selues, with those and the like sayings.
The use is profitable At all times, now especially, seeing the pestilence is among us, from whence let us be carried to provide and Comfort our selves, with those and the like sayings.
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Last of all, it doth call vpon vs, euen the people of the Lord, for a carefull vse of the meanes prescribed, seeing the Lord sendeth the pestilence amongst vs. Let vs now worke for our liues:
Last of all, it does call upon us, even the people of the Lord, for a careful use of the means prescribed, seeing the Lord sends the pestilence among us Let us now work for our lives:
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this is a time, wherein not onely the wicked are called vpon, to fast and pray:
this is a time, wherein not only the wicked Are called upon, to fast and pray:
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but also such as are godly indeede, such as haue humbled our selues already, fasted and prayed;
but also such as Are godly indeed, such as have humbled our selves already, fasted and prayed;
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wee must doe it more and more, wee may not bee wearie. That of Zephanie commeth home to vs:
we must do it more and more, we may not be weary. That of Zephaniah comes home to us:
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Seeke yee the Lord ye meeke of the earth, which haue wrought his iudgements, seeke meekenesse, seeke righteousnesse, as we looke to be hid in this day of the wrath of the Lord.Seek ye the Lord you meek of the earth, which have wrought his Judgments, seek meekness, seek righteousness, as we look to be hid in this day of the wrath of the Lord.
vvb pn22 dt n1 pn22 j pp-f dt n1, r-crq vhb vvn po31 n2, vvb n1, vvb n1, c-acp pns12 vvb pc-acp vbi vvn p-acp d n1 pp-f dt n1 pp-f dt n1.
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These are the meanes, vnto these meanes vsed by vs there is made a promise. Many thinges may moue vs to bestirre our selues;
These Are the means, unto these means used by us there is made a promise. Many things may move us to Bestir our selves;
d vbr dt n2, p-acp d n2 vvn p-acp pno12 pc-acp vbz vvn dt n1. av-d n2 vmb vvi pno12 pc-acp vvi po12 n2;
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that our heauenly Father may not be any longer angry with vs, that the wicked which cannot pray, may not vtterly be cut off in their sinnes:
that our heavenly Father may not be any longer angry with us, that the wicked which cannot pray, may not utterly be Cut off in their Sins:
d po12 j n1 vmb xx vbi d jc j p-acp pno12, cst dt j r-crq vmbx vvi, vmb xx av-j vbi vvn a-acp p-acp po32 n2:
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that our friends and families may be safe:
that our Friends and families may be safe:
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that wee may haue restored our former comforts, and enioy fellowship and society one with another againe:
that we may have restored our former comforts, and enjoy fellowship and society one with Another again:
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amongst the rest, for our owne liues sakes, which are now greatly in danger, the Lord for sinne hauing sent the pestilence amongst his owne people.
among the rest, for our own lives sakes, which Are now greatly in danger, the Lord for sin having sent the pestilence among his own people.
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3. Day. Iuly 13. VVEe haue spoken of the cause of the Pestilence, sinne: of him that sendeth it, of those amongst whom, his people: come wee now to the promise in those words, J will heale the Land. Wherein obserue three things:
3. Day. Iuly 13. We have spoken of the cause of the Pestilence, sin: of him that sends it, of those among whom, his people: come we now to the promise in those words, J will heal the Land. Wherein observe three things:
crd n1. np1 crd pns12 vhb vvn pp-f dt n1 pp-f dt n1, n1: pp-f pno31 cst vvz pn31, pp-f d p-acp ro-crq, po31 n1: vvb pns12 av p-acp dt n1 p-acp d n2, pns11 vmb vvi dt n1 q-crq vvb crd n2:
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First, an Agent: secondly, his action: thirdly, the obiect of it: the first, in the word I; the second, in those, will heale; the third, in that, the Land. Obserue.
First, an Agent: secondly, his actium: Thirdly, the Object of it: the First, in the word I; the second, in those, will heal; the third, in that, the Land. Observe.
ord, dt n1: ord, po31 n1: ord, dt n1 pp-f pn31: dt ord, p-acp dt n1 pns11; dt ord, p-acp d, vmb vvi; dt ord, p-acp d, dt n1 vvb.
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Where God sendeth the pestilence, it is an euill, or a iudgement, vpon that Land. It is a truth, not onely in regard of the particular place infected,Where God sends the pestilence, it is an evil, or a judgement, upon that Land. It is a truth, not only in regard of the particular place infected,
c-crq np1 vvz dt n1, pn31 vbz dt n-jn, cc dt n1, p-acp d n1 pn31 vbz dt n1, xx av-j p-acp n1 pp-f dt j n1 vvn,
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but the whole or other parts of the Land.
but the Whole or other parts of the Land.
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Thus in the time of Dauid: it destroyed from Dan to Beersheba, it was an euill of a land: So the iudgements minaced for the fore-spoken sinnes, are threatned a land, Because of Oathes the Land mourneth.
Thus in the time of David: it destroyed from Dan to Beersheba, it was an evil of a land: So the Judgments minaced for the forespoken Sins, Are threatened a land, Because of Oaths the Land Mourneth.
av p-acp dt n1 pp-f np1: pn31 vvd p-acp uh p-acp np1, pn31 vbds dt n-jn pp-f dt n1: av dt n2 vvd p-acp dt j n2, vbr vvn dt n1, c-acp pp-f n2 dt n1 vvz.
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I will bring your Land to desolation for disobedience in generall, particularly polution of the Sabbath: Then shall the Land enioy her Sabbaths, so long as it lyeth desolate. I will bring your Land to desolation for disobedience in general, particularly pollution of the Sabbath: Then shall the Land enjoy her Sabbaths, so long as it lies desolate.
pns11 vmb vvi po22 n1 p-acp n1 p-acp n1 p-acp n1, av-j n1 pp-f dt n1: av vmb dt n1 vvi po31 n2, av av-j c-acp pn31 vvz j.
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Indeede, suppose it be sent but to a Citie, as London is, yet it will be found the euill of the Land: the whole is as a body,
Indeed, suppose it be sent but to a city, as London is, yet it will be found the evil of the Land: the Whole is as a body,
av, vvb pn31 vbi vvn cc-acp p-acp dt n1, c-acp np1 vbz, av pn31 vmb vbi vvn dt n-jn pp-f dt n1: dt j-jn vbz p-acp dt n1,
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and London will be found either as the head, or some other member; if it were but as a finger or toe, it is a part:
and London will be found either as the head, or Some other member; if it were but as a finger or toe, it is a part:
cc np1 vmb vbi vvn av-d p-acp dt n1, cc d j-jn n1; cs pn31 vbdr cc-acp c-acp dt n1 cc n1, pn31 vbz dt n1:
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and euen as the sanitie or strength of euery part in our naturall body, is a blessing on the whole, of the eye, of the foote, &c. And on the contrary, the euill vpon a part,
and even as the sanity or strength of every part in our natural body, is a blessing on the Whole, of the eye, of the foot, etc. And on the contrary, the evil upon a part,
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an euill on the whole, a weakener of the whole, whence it is that man saith, I am blinde, I am lame, &c.
an evil on the Whole, a weakener of the Whole, whence it is that man Says, I am blind, I am lame, etc.
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So it is in the matter in hand:
So it is in the matter in hand:
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the good and weale of a Citie, is the good and weale of the Land, and the euill of a Citie, the euill and hurt of a Land.
the good and weal of a city, is the good and weal of the Land, and the evil of a city, the evil and hurt of a Land.
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When as a part, as a Citie (as London ) is ill affected, though it bee but a part, it may bee said of the Land: because the members of this Citie are parts of the whole Land, and are by neere relations and bonds allyed to the whole land.
When as a part, as a city (as London) is ill affected, though it be but a part, it may be said of the Land: Because the members of this city Are parts of the Whole Land, and Are by near relations and bonds allied to the Whole land.
c-crq c-acp dt n1, c-acp dt n1 (c-acp np1) vbz av-jn vvn, cs pn31 vbb p-acp dt n1, pn31 vmb vbi vvn pp-f dt n1: p-acp dt n2 pp-f d n1 vbr n2 pp-f dt j-jn n1, cc vbr p-acp j n2 cc n2 vvn p-acp dt j-jn n1.
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This Citie is, in many respects as Hierusalem was, once thither come vp all the Tribes, there is the place and seat of Iustice.
This city is, in many respects as Jerusalem was, once thither come up all the Tribes, there is the place and seat of Justice
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It is as a Storehouse to the Country, for many necessary commodities;
It is as a Storehouse to the Country, for many necessary commodities;
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the refuge of the Country in extremities, in euils, of fire and water, and all manner of losses, the helpe which London affordeth, is (perhaps) better then all the rest in the Land;
the refuge of the Country in extremities, in evils, of fire and water, and all manner of losses, the help which London affords, is (perhaps) better then all the rest in the Land;
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and therefore it cannot be but the euill of this Citie, London is the euill of the whole land.
and Therefore it cannot be but the evil of this city, London is the evil of the Whole land.
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1 Reason will farther cleare this: the sinnes which procure this iudgement, are not the sinnes of a particular, some fewe,
1 Reason will farther clear this: the Sins which procure this judgement, Are not the Sins of a particular, Some few,
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but ordinarily the sinnes of the whole Land.
but ordinarily the Sins of the Whole Land.
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It is true, that the sinne of a particular, might bee a cause of the euill of a Land One Achan may trouble Israel, and for Dauids numbring the people, God may smite the whole land;
It is true, that the sin of a particular, might be a cause of the evil of a Land One achan may trouble Israel, and for David numbering the people, God may smite the Whole land;
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in which sence that of Eliah to Ahab, was a truth: that he was a troubler of Israel.
in which sense that of Elijah to Ahab, was a truth: that he was a troubler of Israel.
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And yet ordinarily the reasons and causes are in the whole land:
And yet ordinarily the Reasons and Causes Are in the Whole land:
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the wants and defects of good spoken of before, and the positiue redundancie of euill, are euils of the whole land:
the Wants and defects of good spoken of before, and the positive redundancy of evil, Are evils of the Whole land:
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Indeede, one part in regard of commerce, &c. is mingled often times with the other, and there is a mutuall learning of each others workes;
Indeed, one part in regard of commerce, etc. is mingled often times with the other, and there is a mutual learning of each Others works;
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a mutuall consent and agreement in euill, and so confirmation and obduration of each other.
a mutual consent and agreement in evil, and so confirmation and obduration of each other.
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And thus, as there is an agreement in the corrupt nature of the whole, so in the actuall euils, which flowe from the same:
And thus, as there is an agreement in the corrupt nature of the Whole, so in the actual evils, which flow from the same:
cc av, c-acp pc-acp vbz dt n1 p-acp dt j n1 pp-f dt j-jn, av p-acp dt j n2-jn, r-crq vvi p-acp dt d:
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What Rome is to the inhabitants of the earth, a mother of formcations; great Cities in their kinds and degrees, are vnto lesser places;
What Room is to the inhabitants of the earth, a mother of formcations; great Cities in their Kinds and Degrees, Are unto lesser places;
q-crq vvb vbz p-acp dt n2 pp-f dt n1, dt n1 pp-f n2; j n2 p-acp po32 n2 cc n2, vbr p-acp jc n2;
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and lesser places againe in their kinde and degrees, vnto greater. One infected Sheepe may marre an whole flocke:
and lesser places again in their kind and Degrees, unto greater. One infected Sheep may mar an Whole flock:
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the sinnes being of the Land, what meruaile if the plague the fruit of it be with all the euill of a land.
the Sins being of the Land, what marvel if the plague the fruit of it be with all the evil of a land.
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1 Learne hence the odiousnesse of sinne, and the vildnesse of all such as liue in the sinnes spoken of, causing the plague, an euill of a land:
1 Learn hence the odiousness of sin, and the vildness of all such as live in the Sins spoken of, causing the plague, an evil of a land:
vvn vvb av dt n1 pp-f n1, cc dt n1 pp-f d d c-acp vvi p-acp dt n2 vvn pp-f, vvg dt n1, dt n-jn pp-f dt n1:
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it bringeth euill, not onely vpon man himselfe, sinning, onely such are not taken away, it causeth euill on the whole land. It is a truth,
it brings evil, not only upon man himself, sinning, only such Are not taken away, it Causes evil on the Whole land. It is a truth,
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and ought to be vrged vpon euery such wickedman. It may be spoken to men in great place thus sinning; to Dauid, by God;
and ought to be urged upon every such wickedman. It may be spoken to men in great place thus sinning; to David, by God;
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to Ahab, by Eliah: thou art he that troublest Israel: to priuate men as Achan, by Magistrate and Minister.
to Ahab, by Elijah: thou art he that troublest Israel: to private men as achan, by Magistrate and Minister.
pc-acp np1, p-acp np1: pns21 vb2r pns31 cst vv2 np1: p-acp j n2 c-acp np1, p-acp n1 cc n1.
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That with a childe (some other being dead before) marked by Gods tokens, in the present visitation of this Citie, calling the Father, shewing him those tokens on her, receiuing Gods sentence of death, tolde her Father,
That with a child (Some other being dead before) marked by God's tokens, in the present Visitation of this city, calling the Father, showing him those tokens on her, receiving God's sentence of death, told her Father,
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Loe these are the tokens of God, what you haue often times called for vpon vs, by fearefull cursings;
Lo these Are the tokens of God, what you have often times called for upon us, by fearful cursings;
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(which is one of the sinnes, named as a cause of the plague before) may bee brought home,
(which is one of the Sins, nam as a cause of the plague before) may be brought home,
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and laide to the charge of all the rest, of the like common cursers, and the whole rabble that liue in the aforesaid sinnes, people,
and laid to the charge of all the rest, of the like Common cursers, and the Whole rabble that live in the aforesaid Sins, people,
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as in the case of Dauid, children, seruants, all sorts, to others thus sinning: loe here the fruits of thine abominations, the desolations, destructions in the whole land.
as in the case of David, children, Servants, all sorts, to Others thus sinning: lo Here the fruits of thine abominations, the desolations, destructions in the Whole land.
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So ought euery such man to say to himselfe;
So ought every such man to say to himself;
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Loe, saith Dauid, I haue sinned, J haue done wickedly, but these sheepe what haue they done? Let thine hand I pray thee be vpon me and my Fathers house.
Lo, Says David, I have sinned, J have done wickedly, but these sheep what have they done? Let thine hand I pray thee be upon me and my Father's house.
uh, vvz np1, pns11 vhb vvn, pns11 vhb vdn av-j, cc-acp d n1 r-crq vhb pns32 vdn? vvb po21 n1 pns11 vvb pno21 vbb p-acp pno11 cc po11 ng1 n1.
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The Lord requireth humiliation, broken hearts of vs this day, it is his meane, prescribed for the healing of the land, what more preuailing argument can we finde? what wil wound the soule of a man,
The Lord requires humiliation, broken hearts of us this day, it is his mean, prescribed for the healing of the land, what more prevailing argument can we find? what will wound the soul of a man,
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if not to see himselfe a wilfull murther of his deere children and wife, of so many men, women,
if not to see himself a wilful murder of his deer children and wife, of so many men, women,
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and children, as die in the Citie, as are taken away with the pestilence in the land:
and children, as die in the city, as Are taken away with the pestilence in the land:
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what a torment and furie may it be vnto the soule of such a man? had he attempted the murther of himselfe, it might work vpon him how much more,
what a torment and fury may it be unto the soul of such a man? had he attempted the murder of himself, it might work upon him how much more,
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when as it is of the Land? to haue any man lay to his charge murther, is a piercing thing;
when as it is of the Land? to have any man lay to his charge murder, is a piercing thing;
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much more, children, wife, Citie, to cry thou art a bloudie Father vnto mee, a bloudie husband, a bloudie Citizen:
much more, children, wife, city, to cry thou art a bloody Father unto me, a bloody husband, a bloody Citizen:
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how much more, when as it is the voyce and crie of the whole land, as it is vpon all that liue in the said sinnes, without repentance and reformation.
how much more, when as it is the voice and cry of the Whole land, as it is upon all that live in the said Sins, without Repentance and Reformation.
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2 It calleth vpon all men in place diligently, to looke vnto the rooting out of these sinnes, causing this plague, bringing so great an euill vpon the Land. Vpon this ground, Ministers in their places, must crie downe these sinnes especially:
2 It calls upon all men in place diligently, to look unto the rooting out of these Sins, causing this plague, bringing so great an evil upon the Land. Upon this ground, Ministers in their places, must cry down these Sins especially:
crd pn31 vvz p-acp d n2 p-acp n1 av-j, pc-acp vvi p-acp dt n-vvg av pp-f d n2, vvg d n1, vvg av j dt j-jn p-acp dt n1 p-acp d n1, n2 p-acp po32 n2, vmb vvi a-acp d n2 av-j:
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they must lift vp their voyces as Trumpets, crie aloud, Tell Iudah of her sins, Israel of her transgressions;
they must lift up their voices as Trumpets, cry aloud, Tell Iudah of her Sins, Israel of her transgressions;
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such as haue had no zeale must repent, as causes of the peoples sinnes, and the plagues of the Land;
such as have had no zeal must Repent, as Causes of the peoples Sins, and the plagues of the Land;
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such as haue zeale, and vse it, must be zealous still;
such as have zeal, and use it, must be zealous still;
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the more these sinnes and plagues encrease, the more let our zeale against those sinnes be manifested.
the more these Sins and plagues increase, the more let our zeal against those Sins be manifested.
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Wicked men account those Ministers madde, who crie out vpon those, who feare not an oath, and ordinarily pollute the glorious name of the Lord our God:
Wicked men account those Ministers mad, who cry out upon those, who Fear not an oath, and ordinarily pollute the glorious name of the Lord our God:
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all wish moderation, they would haue vs indeede luke warme, kay cold;
all wish moderation, they would have us indeed lycia warm, kay cold;
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and yet iudge whither there be not a cause, when as these sinnes procure so great a slaughter vpon the land:
and yet judge whither there be not a cause, when as these Sins procure so great a slaughter upon the land:
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Were wee not seruants, had wee no respect to the glory of our God, this were notwithstanding a sufficient cause.
Were we not Servants, had we no respect to the glory of our God, this were notwithstanding a sufficient cause.
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Were a watchman in some Castle or key of the land, negligent in his place, not seeing an Armie comming to inuade the land, not giuing warning, suffering them to land.
Were a watchman in Some Castle or key of the land, negligent in his place, not seeing an Army coming to invade the land, not giving warning, suffering them to land.
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A seruant carelesse of his Maisters goods, seeing a Thiefe stealing, and yet silent, making no adoe to recouer the same.
A servant careless of his Masters goods, seeing a Thief stealing, and yet silent, making no ado to recover the same.
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Did a Sheepheard looke on a Woolfe, worrying his Sheepe with silence, and neither crie, nor runne vnto their helpe.
Did a Shepherd look on a Wolf, worrying his Sheep with silence, and neither cry, nor run unto their help.
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Would not the world condemne that woman, seruant, and Sheepheard? is not all that euill iustly to be imputed vnto them,
Would not the world condemn that woman, servant, and Shepherd? is not all that evil justly to be imputed unto them,
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and to be required of them?
and to be required of them?
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Euery Minister is a workman: a seruant in speciall place, and seruice of the Lord, a Sheep heard. If he see a man in his charge liue in any of the said sinnes without repentance,
Every Minister is a workman: a servant in special place, and service of the Lord, a Sheep herd. If he see a man in his charge live in any of the said Sins without Repentance,
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and be silent, hee suffereth an Armie of iudgements to inuade that man, I, that place,
and be silent, he suffers an Army of Judgments to invade that man, I, that place,
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euen the land, hee suffereth euils, as Woolfes, to deuoure the Lords Sheepe: he is as that seruant spoken of:
even the land, he suffers evils, as Wolves, to devour the lords Sheep: he is as that servant spoken of:
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all those euils must be imputed to him, and the Lord will require them of him.
all those evils must be imputed to him, and the Lord will require them of him.
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This fearfull iudgement of God, the plague on our land must needes be imputed at least in part vnto the faulty Ministry of many that haue that office in our Land.
This fearful judgement of God, the plague on our land must needs be imputed At least in part unto the faulty Ministry of many that have that office in our Land.
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What was once said, is still to such Ministers and people:
What was once said, is still to such Ministers and people:
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Be zealous and amend: where vision faileth by the default of a people, is not, is supprest, is disheartned, or discouraged:Be zealous and amend: where vision Faileth by the default of a people, is not, is suppressed, is disheartened, or discouraged:
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their sinnes liue and thriue, and the people perish eternally in their soules, temporally in their health and prosperity of their body, a gap is open to all Gods curses, to this iudgement on that Land, the plague:
their Sins live and thrive, and the people perish eternally in their Souls, temporally in their health and Prosperity of their body, a gap is open to all God's curses, to this judgement on that Land, the plague:
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that people die, they die in their sinnes: their blood, and the blood of the land, shall bee required at their hands.
that people die, they die in their Sins: their blood, and the blood of the land, shall be required At their hands.
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Where vision faileth, by the default of the Minister, sinnes grow, iudgement houer ouer that place,Where vision Faileth, by the default of the Minister, Sins grow, judgement hover over that place,
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as so many blacke cloudes, that people perish in soule and body, they are naked to the plague, and so is the Land:
as so many black Clouds, that people perish in soul and body, they Are naked to the plague, and so is the Land:
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they shall die in their sinnes, their bloud shall bee required at that Ministers hands. they shall die in their Sins, their blood shall be required At that Ministers hands.
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As it calleth on Ministers, so vpon Magistrates in their places, to make lawes against such sinnes,
As it calls on Ministers, so upon Magistrates in their places, to make laws against such Sins,
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and to execute them vpon such sinners, they being the cause of the plague, an euill of the whole Land. What greater argument vnto a good Patriot, next vnto the glory of God,
and to execute them upon such Sinners, they being the cause of the plague, an evil of the Whole Land. What greater argument unto a good Patriot, next unto the glory of God,
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and saluation of soules, which yet are conioyned, then the good of the Land?
and salvation of Souls, which yet Are conjoined, then the good of the Land?
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Thou canst not bee a good Patriot, that art remisse in this duty, that doest conniue at such sinnes:
Thou Canst not be a good Patriot, that art remiss in this duty, that dost connive At such Sins:
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thou doest withall conniue at the slaughter, that is now caused at home, and abroad, in all the Land. Thinke of the minaced iudgement on Elie, who did conniue at his sonnes,
thou dost withal connive At the slaughter, that is now caused At home, and abroad, in all the Land. Think of the minaced judgement on Ely, who did connive At his Sons,
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and feare the same iudgements vpon your selues:
and Fear the same Judgments upon your selves:
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want of zeale in you, hath kindled zeale in the Lord, and made him in this maner to consume the Land.
want of zeal in you, hath kindled zeal in the Lord, and made him in this manner to consume the Land.
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3 If the plague be an euill of the Land, it is a ground of sympathie, and fellow-feeling vnto the whole Land, and to shew it in mutuall duties.
3 If the plague be an evil of the Land, it is a ground of Sympathy, and fellow-feeling unto the Whole Land, and to show it in mutual duties.
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It is a ground of humanity in the Country vnto Citizens, who flye vnto such places as a meanes of God for shelter:
It is a ground of humanity in the Country unto Citizens, who fly unto such places as a means of God for shelter:
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were they strangers of another Nation, the respect wee ought to beare them (especially they being the sonnes and daughters of the same God) ought to bee great:
were they Strangers of Another nation, the respect we ought to bear them (especially they being the Sons and daughters of the same God) ought to be great:
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Remember yee were Strangers, is often repeated: and our selues may bee, being still in the body; remember ye were Strangers, is often repeated: and our selves may be, being still in the body;
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the kindnesse of the Citie to the Country, being it common refuge, deserueth it, and it is no light argument, that it is the euill of a Land:
the kindness of the city to the Country, being it Common refuge, deserves it, and it is no Light argument, that it is the evil of a Land:
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In all bodies there is sympathie, reioycing, mourning, a putting the euill as our owne case:
In all bodies there is Sympathy, rejoicing, mourning, a putting the evil as our own case:
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Remember those that are in bonds, as bound with them. It should bee so, it is not in many parts of the Country: remember those that Are in bonds, as bound with them. It should be so, it is not in many parts of the Country:
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the hand of God in the Citie, hath beene easier on many Citizens in the middest of the plague,
the hand of God in the city, hath been Easier on many Citizens in the midst of the plague,
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then in the Country amongst men;
then in the Country among men;
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the inhumane cruelty of many of these, crie vnto God for vengeance, and without great repentance must expect it:
the inhumane cruelty of many of these, cry unto God for vengeance, and without great Repentance must expect it:
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how worthie soeuer wee were of it from the Lord, and though the Lord bad Shemei to curse,
how worthy soever we were of it from the Lord, and though the Lord bad Shimei to curse,
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and let loose the Country, to vent their cruelty, the Country notwithstanding was vnworthie, we deserued it not:
and let lose the Country, to vent their cruelty, the Country notwithstanding was unworthy, we deserved it not:
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it was their foule sinne, and will bee for euer remembred by God and man to their shame amongst men,
it was their foul sin, and will be for ever remembered by God and man to their shame among men,
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and if not condemnation, as they haue sowne, they shall reape of God, it is certaine they must expect retaliation.
and if not condemnation, as they have sown, they shall reap of God, it is certain they must expect retaliation.
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Yea, it is vnto the whole land, a ground of taking vp the prescribed duties, vnto which the Lord promiseth the healing of the Land:
Yea, it is unto the Whole land, a ground of taking up the prescribed duties, unto which the Lord promises the healing of the Land:
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not onely parts, persons, Parishes, Cities smitten, but those that are as yet whole, which warranteth the godly care of his Maiestie, &c. at this time enioyning by Proclamation a Fast vnto the whole land.
not only parts, Persons, Parishes, Cities smitten, but those that Are as yet Whole, which warrants the godly care of his Majesty, etc. At this time enjoining by Proclamation a Fast unto the Whole land.
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In common calamities euery man must put to his helping hand:
In Common calamities every man must put to his helping hand:
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when as a neighbours house is on fire, it is a neighbourly part for euery man to bring some water vnto the quenching of it:
when as a neighbours house is on fire, it is a neighbourly part for every man to bring Some water unto the quenching of it:
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it may by a neighbours house proceede vnto their owne, selfe-loue may preuaile with men in this case:
it may by a neighbours house proceed unto their own, Self-love may prevail with men in this case:
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At this time London as well as other parts, is as it were on fire: Let euery one of vs haue our hand in quenching of it.
At this time London as well as other parts, is as it were on fire: Let every one of us have our hand in quenching of it.
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Wee haue all our share in the cause, sinne, the good and welfare of it shall be ours,
we have all our share in the cause, sin, the good and welfare of it shall be ours,
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and we must looke to pertake in the euill of it: One man by humiliation and prayer, seeking the Lord, hath preuailed much.
and we must look to partake in the evil of it: One man by humiliation and prayer, seeking the Lord, hath prevailed much.
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Moyses alone standing in the gap, hath turned away the wrath of the Lord: Moses alone standing in the gap, hath turned away the wrath of the Lord:
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If the prayers of one childe of God bee so auaileable, how much more shall be the prayers of a congregation, of so many congregations as are in this land? If one mans intreatie will giue the Lord no rest, offereth violence to heauen, the prayers of many shall doe more through Iesus Christ, and wee may conceiue good hope, that the end shall follow healing of the Land:
If the Prayers of one child of God be so available, how much more shall be the Prayers of a congregation, of so many congregations as Are in this land? If one men intreaty will give the Lord no rest, Offereth violence to heaven, the Prayers of many shall do more through Iesus christ, and we may conceive good hope, that the end shall follow healing of the Land:
cs dt n2 pp-f crd n1 pp-f np1 vbb av j, c-crq d dc vmb vbi dt n2 pp-f dt n1, pp-f av d n2 c-acp vbr p-acp d n1? cs crd ng1 n1 vmb vvi dt n1 dx n1, vvz n1 p-acp n1, dt n2 pp-f d vmb vdi dc p-acp np1 np1, cc pns12 vmb vvi j n1, cst dt n1 vmb vvi vvg pp-f dt n1:
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to stirre vs all vp, Remember the plague is an euill of the Land.
to stir us all up, remember the plague is an evil of the Land.
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After-noone Sermon. OBserue in the next place, that it is the Lord that will heale the Land: so the promise runneth.
Afternoon Sermon. Observe in the next place, that it is the Lord that will heal the Land: so the promise Runneth.
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Hence it is, that when as the Angell of the Lord had slaine 70000. men,
Hence it is, that when as the Angel of the Lord had slain 70000. men,
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and stretched out his hand to destroy Hierusalem, it is said, that the Lord repented him of the euill,
and stretched out his hand to destroy Jerusalem, it is said, that the Lord repented him of the evil,
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and said vnto the Angell that destroyed the people, it is enough, stay now thine hand. and said unto the Angel that destroyed the people, it is enough, stay now thine hand.
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1 Indeede, the plague is a messenger of the Lord, as the words import, if I send the pestilence;
1 Indeed, the plague is a Messenger of the Lord, as the words import, if I send the pestilence;
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therefore at his commaund, at his come, at his goe:
Therefore At his command, At his come, At his go:
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faithfull seruants vnto men in authority, are at their Masters commaund, if they say vnto one come, he commeth; goe, he goeth;
faithful Servants unto men in Authority, Are At their Masters command, if they say unto one come, he comes; go, he Goes;
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doe, hee doeth it, that serueth such a Master, such are all the hoast of the Lord,do, he doth it, that serveth such a Master, such Are all the host of the Lord,
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and therefore it is the Lord. Hee being offended, as wee haue heard, sendeth the plague:
and Therefore it is the Lord. He being offended, as we have herd, sends the plague:
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his anger being appeased, hee taketh it away. It is one of his properties, to kill, and to make aliue;
his anger being appeased, he Takes it away. It is one of his properties, to kill, and to make alive;
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all issues of life and death, are in his hands. all issues of life and death, Are in his hands.
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2 Besides, the blessing on all the meanes, I, the meanes themselues, are from the Lord: humiliation, prayer, seeking, repentance, his gifts; vpon his acceptation they preuaile:
2 Beside, the blessing on all the means, I, the means themselves, Are from the Lord: humiliation, prayer, seeking, Repentance, his Gifts; upon his acceptation they prevail:
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the Physitian his skill, his materials, their operation is from him: hee hath filled him with that skill, and the hearbs, and with that power.
the physician his skill, his materials, their operation is from him: he hath filled him with that skill, and the herbs, and with that power.
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God, as the first cause, concurreth with these as second, to their effects; suspending or prospering the same, according to his own pleasure.
God, as the First cause, concurreth with these as second, to their effects; suspending or prospering the same, according to his own pleasure.
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All second causes worke by vettue of the first; the burthen of all lyeth on the first, to whom it is to be attributed,
All second Causes work by vettue of the First; the burden of all lies on the First, to whom it is to be attributed,
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and therefore it it is the Lord.
and Therefore it it is the Lord.
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3 Adde yet all the meanes preuailing, looke vpon God: haue him their obiect, goe vnto God.
3 Add yet all the means prevailing, look upon God: have him their Object, go unto God.
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Outward, and corporall meanes must be sanctified by God, a blessing is brought downe by prayer from God: and so for spirituall:
Outward, and corporal means must be sanctified by God, a blessing is brought down by prayer from God: and so for spiritual:
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humiliation is vnder the mighty hand of God: call vpon me, Psalm. 50.16. Sheweth the onely obiect of prayer to be the Lord:humiliation is under the mighty hand of God: call upon me, Psalm. 50.16. Shows the only Object of prayer to be the Lord:
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the words are cleare, that seeking is to be imployed about the face of the Lord, and the terme ad quem, of turning from euill wayes, is vnto the Lord: Turne vnto the Lord your God, Ioel 2. All meanes of pacification;
the words Are clear, that seeking is to be employed about the face of the Lord, and the term ad Whom, of turning from evil ways, is unto the Lord: Turn unto the Lord your God, Joel 2. All means of pacification;
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looke vpon the Lord, when Aaron stoode betweene the liuing and the dead, and made an at tonement, hee offered to the Lord:
look upon the Lord, when Aaron stood between the living and the dead, and made an At tonement, he offered to the Lord:
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all which shew, that the healing of the Land is from the Lord.
all which show, that the healing of the Land is from the Lord.
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Last of all, all the causes producing the plague, are iniuries against the Lord: they are sinnes, and trespasses against the Lord:
Last of all, all the Causes producing the plague, Are injuries against the Lord: they Are Sins, and Trespasses against the Lord:
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so all sinnes against the first Table, immediatly, and sinnes against the second, whose obiect is our neighbour, sinnes against the Lord.
so all Sins against the First Table, immediately, and Sins against the second, whose Object is our neighbour, Sins against the Lord.
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A King is vindex vtrius { que } tabulae, as the Vicegerent of the Lord, the Lord a iealous auenger of both much more.
A King is vindex vtrius { que } tabulae, as the Vicegerent of the Lord, the Lord a jealous avenger of both much more.
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And the for giuenesse of sinnes is a peculiar vnto the Lord, as in this place,
And the for giuenesse of Sins is a peculiar unto the Lord, as in this place,
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and after more particularly, hee onely can heale the land of the plague, that can take away the cause, sinne:
and After more particularly, he only can heal the land of the plague, that can take away the cause, sin:
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hee onely can take away the cause, sin, and so he onely must be acknowledged the curer of the Land of the plague.
he only can take away the cause, since, and so he only must be acknowledged the curer of the Land of the plague.
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1 This put to vse, serueth as for reproofe of some, for caueat to all:
1 This put to use, serveth as for reproof of Some, for caveat to all:
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reproofe of such as giue the cure of the plague to others, caueat that we giue it onely to the Lord.
reproof of such as give the cure of the plague to Others, caveat that we give it only to the Lord.
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Those of the Church of Rome, haue according to the number of their diseases a Saint, or a petie God:
Those of the Church of Rome, have according to the number of their diseases a Saint, or a petie God:
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vnto this Saint they pray, from this Saint they expect deliuerance: they haue a Saint vnto whom they pray, for deliuerance from the plague.
unto this Saint they pray, from this Saint they expect deliverance: they have a Saint unto whom they pray, for deliverance from the plague.
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Tu qui Deo es tam charus, Et in luce valde clarus, Sana tuos famulos, Et a peste nos defende Opem nobis ac impende, Contra mortis stimulos. Tu qui God es tam Charis, Et in luce Valde Clear, Sana tuos famulos, Et a pest nos defend Opem nobis ac impende, Contra mortis stimulos.
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What's this but to ascribe Diuinitie vnto Saint Roche, to giue that vnto the creature, which is reuealed his owne priuiledge, the healing of the Land of the plague.
What's this but to ascribe Divinity unto Saint Roche, to give that unto the creature, which is revealed his own privilege, the healing of the Land of the plague.
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Saints themselues vpon earth, such as are sanctified by God, oftentimes are taken away with the plague, cannot saue themselues:
Saints themselves upon earth, such as Are sanctified by God, oftentimes Are taken away with the plague, cannot save themselves:
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it were a vaine conceit to thinke they cā do it for others, especially Saints, such as diuers are in the Popish Calendar, fabulous, faigned, false;
it were a vain conceit to think they can do it for Others, especially Saints, such as diverse Are in the Popish Calendar, fabulous, feigned, false;
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or at the best many of them doubtfull. Their Legends are Comments, or rather Commedies vpon them, like lips, like Lettuce.
or At the best many of them doubtful. Their Legends Are Comments, or rather Comedies upon them, like lips, like Lettuce.
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For caueat, giue it not vnto the Physitian, giue it not vnto the meanes, trust not in them, hope not vpon them;
For caveat, give it not unto the physician, give it not unto the means, trust not in them, hope not upon them;
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let our trust and hope be onely vpon the Lord.
let our trust and hope be only upon the Lord.
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Physitians disclaime that power, and generally flye and hide themselues from this hand of the Lord.
Physicians disclaim that power, and generally fly and hide themselves from this hand of the Lord.
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Physitians are Gods ordinance, so are their prescripts; so to be vsed, the efficacie of both to be giuen to the Lord.
Physicians Are God's Ordinance, so Are their prescripts; so to be used, the efficacy of both to be given to the Lord.
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Physitians indeede cannot endure those cracking Empericks; an Artist may discouer them to be of no value:
Physicians indeed cannot endure those cracking Empirics; an Artist may discover them to be of no valve:
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much lesse will the great Physitian, Physitians themselues, who giue or take vnto themselues the priuiledges of God.
much less will the great physician, Physicians themselves, who give or take unto themselves the privileges of God.
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It was Asas sinne to goe first vnto the Physitian, it shall be ours:
It was Asas sin to go First unto the physician, it shall be ours:
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the reason of both is the healing of the Land of the plague, is the worke of God.
the reason of both is the healing of the Land of the plague, is the work of God.
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2 It serueth for direction vnto vs in this contagious time of the plague: euery man now would bee directed vnto an able Physitian.
2 It serveth for direction unto us in this contagious time of the plague: every man now would be directed unto an able physician.
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In this place the Lord proclaimeth himselfe such an one, and we are by this proposition,
In this place the Lord proclaims himself such an one, and we Are by this proposition,
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as it were by a bill directed whither to goe, euen vnto the Lord.
as it were by a bill directed whither to go, even unto the Lord.
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And as for direction, so aduice that, that wee be ruled by him, and take his prescripts as preseruatiues against this plague.
And as for direction, so Advice that, that we be ruled by him, and take his prescripts as preservatives against this plague.
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Perswasion of the skill of man to any effect, will carrie vs to that man, will cause vs to vse his meanes: one speciall argument vrged on Patients, to take an vnsauourie Potion, is, it is the prescript of such a skilfull Physitian:
Persuasion of the skill of man to any Effect, will carry us to that man, will cause us to use his means: one special argument urged on Patients, to take an unsavoury Potion, is, it is the prescript of such a skilful physician:
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wee haue all cause to bee fully perswaded of the skill of God:
we have all cause to be Fully persuaded of the skill of God:
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let it carie vs to God, and cause vs to vse his meanes, to vrge vs all along:
let it carry us to God, and cause us to use his means, to urge us all along:
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remember it is the prescript of that able and skilfull Physitian, the Lord doth require at our hands humiliation, that wee humble our selues, that wee pray, that wee seeke his face, that we turne from our euill wayes:
Remember it is the prescript of that able and skilful physician, the Lord does require At our hands humiliation, that we humble our selves, that we pray, that we seek his face, that we turn from our evil ways:
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From all sinnes, the particular sinnes spoken of, discouered, as the causes of the plague:
From all Sins, the particular Sins spoken of, discovered, as the Causes of the plague:
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those sinnes to bee the causes, he hath discouered the booke, the Chapter, the verse: these particulars to be his meanes, he hath discouered in this Booke, Chapter, and Text, to moue you, to euery one of these know, that they are prescripts of the Lord, the particulars are hard, impossible to flesh and bloud:
those Sins to be the Causes, he hath discovered the book, the Chapter, the verse: these particulars to be his means, he hath discovered in this Book, Chapter, and Text, to move you, to every one of these know, that they Are prescripts of the Lord, the particulars Are hard, impossible to Flesh and blood:
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a proud man to empty himselfe, a Rebell to submit, an vnbeleeuer to pray;
a proud man to empty himself, a Rebel to submit, an unbeliever to pray;
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a dead man in sinnes to seeke the Lord, a man accustomed to sins spoken of, bound in a double bond of nature and custome, another nature,
a dead man in Sins to seek the Lord, a man accustomed to Sins spoken of, bound in a double bound of nature and custom, Another nature,
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for an habituated swearer, to refraine swearing, &c. so for the rest, it is an hard matter, it is a bitter Potion, our stomacks rise against the very naming of it.
for an habituated swearer, to refrain swearing, etc. so for the rest, it is an hard matter, it is a bitter Potion, our stomachs rise against the very naming of it.
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Those that are enabled by God, and attaine the particulars, in part finde great resistance,
Those that Are enabled by God, and attain the particulars, in part find great resistance,
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and that in euery part, and yet if we will escape, wee must vse the meanes:
and that in every part, and yet if we will escape, we must use the means:
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this is the prescript of that able Physitian, to cure the land of the plague. O that wee did beleeue this great Physitian, that hee is able to doe it,
this is the prescript of that able physician, to cure the land of the plague. O that we did believe this great physician, that he is able to do it,
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and that these were his meanes, I suppose, in so great a straight as we are now, wee would be ruled by this Physitian:
and that these were his means, I suppose, in so great a straight as we Are now, we would be ruled by this physician:
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the prescripts of men are obayed to an haire, we make conscience of it, and wee doe well: a fewe of vs vse the meanes of this great Physitian;
the prescripts of men Are obeyed to an hair, we make conscience of it, and we do well: a few of us use the means of this great physician;
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in this we doe very ill, ye cannot expect a blessing, be the meanes otherwise neuer so sufficient:
in this we do very ill, you cannot expect a blessing, be the means otherwise never so sufficient:
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yea, it must bee a ground of the qualities required in euery prescript, as of the vse of meanes, so of the maner:
yea, it must be a ground of the qualities required in every prescript, as of the use of means, so of the manner:
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as those that haue to doe with the Lord:
as those that have to do with the Lord:
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of faith, and hope, and confidence, in this Physitian, as hee hath reuealed himselfe of comfort and encouragement: all these may safely bee done, the healer of the Land of the plague, is the Lord.of faith, and hope, and confidence, in this physician, as he hath revealed himself of Comfort and encouragement: all these may safely be done, the healer of the Land of the plague, is the Lord.
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It must bee a ground of sinceritie and singlenesse of heart: the prescripts belong vnto the hart specially:
It must be a ground of sincerity and singleness of heart: the prescripts belong unto the heart specially:
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men deale but with the body, they cannot see infallibly the working of any Physicke vpon the soule, as the Lord doth:
men deal but with the body, they cannot see infallibly the working of any Physic upon the soul, as the Lord does:
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men receiuing Physicke of men, deceiue men, the Physitian, I, thēselues, they heare what hee saith, and doe what they please;
men receiving Physic of men, deceive men, the physician, I, themselves, they hear what he Says, and do what they please;
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take Physick with one hand, and cast it away with another, faine taking of it. So doe many a thousand deale with the Lord, I feare euen in these times:
take Physic with one hand, and cast it away with Another, feign taking of it. So do many a thousand deal with the Lord, I Fear even in these times:
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many obserue them not at all, many with the out side, a fewe with a sincere and a single heart, that the Lord requireth, is humility,
many observe them not At all, many with the out side, a few with a sincere and a single heart, that the Lord requires, is humility,
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and specially of the heart, prayer with the heart, seeking the Lord with the whole heart, the rending of the heart, the cleansing and purifying of the heart: though we deceiue man, wee cannot deceiue God: hee trieth the heart, and searcheth the reynes.
and specially of the heart, prayer with the heart, seeking the Lord with the Whole heart, the rending of the heart, the cleansing and purifying of the heart: though we deceive man, we cannot deceive God: he trieth the heart, and Searches the reins.
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Let vs remember so much from this, that all these particulars are his prescripts, and that the curer of the Land of the plague, is the Lord.
Let us Remember so much from this, that all these particulars Are his prescripts, and that the curer of the Land of the plague, is the Lord.
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3 It teacheth vs to whom to giue the glory of this cure, the Lord. We haue beene smitten oftentimes with this iudgement, and haue bin healed;
3 It Teaches us to whom to give the glory of this cure, the Lord. We have been smitten oftentimes with this judgement, and have been healed;
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the glory of it must be giuen the Lord.
the glory of it must be given the Lord.
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If at this time when others are taken away, wee escape, when thousands fall at our right hand, and tenne thousands at our left, wee stand,
If At this time when Others Are taken away, we escape, when thousands fallen At our right hand, and tenne thousands At our left, we stand,
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and it commeth not neere our dwellings. If we be smitten, or ours, and yet liue, there is a cause of it;
and it comes not near our dwellings. If we be smitten, or ours, and yet live, there is a cause of it;
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it is the Lord that healeth the Land, to him let vs ascribe it.
it is the Lord that heals the Land, to him let us ascribe it.
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Giue it not vnto idle Saints, as St. Roche, vnto the Physitian, or vnto any preseruatiues:
Give it not unto idle Saints, as Saint Roche, unto the physician, or unto any preservatives:
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looke thorow all second causes, behold and acknowledge the first.
look thorough all second Causes, behold and acknowledge the First.
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He doth all things for his glory, hee will not giue it vnto another, let not vs. Let vs sing, that it is the Lord that killeth, He does all things for his glory, he will not give it unto Another, let not us Let us sing, that it is the Lord that kills,
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and the Lord that maketh aliue. What Tertullus did of, and to felix, Acts 24. Let vs to our God.and the Lord that makes alive. What Tertullus did of, and to felix, Acts 24. Let us to our God.
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It is by thee Lord that wee haue enioyed so great quietnesse, and all worthy deedes are done vnto this Nation by thy prouidence, wee accept all, alwayes, It is by thee Lord that we have enjoyed so great quietness, and all worthy Deeds Are done unto this nation by thy providence, we accept all, always,
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and in all places, and with all thankefulnesse. and in all places, and with all thankfulness.
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It is one speciall way to continue a kindnesse, and to obtaine the like againe, to bee thankfull.
It is one special Way to continue a kindness, and to obtain the like again, to be thankful.
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One speciall cause of this present hand of the Lord vpon our Land in the plague, is our vnthankfulnesse for former deliuerances;
One special cause of this present hand of the Lord upon our Land in the plague, is our unthankfulness for former Deliverances;
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wee haue not acknowledged him the healer of the Land of the plague.
we have not acknowledged him the healer of the Land of the plague.
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4 Last of all, it sheweth vs the misery of such as liue still in their sinnes in these times,
4 Last of all, it shows us the misery of such as live still in their Sins in these times,
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and the happinesse of that people that hath made a couenant with the Lord, and endeuoureth to keepe that couenant. The miserie of the wicked:
and the happiness of that people that hath made a Covenant with the Lord, and endeavoureth to keep that Covenant. The misery of the wicked:
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it is the Lord that healeth the Land of the plague, no wicked man can expect this blessing thus long, can as much as warrantably hope, that hee shall escape this deuouring plague.
it is the Lord that heals the Land of the plague, no wicked man can expect this blessing thus long, can as much as warrantably hope, that he shall escape this devouring plague.
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No wicked man so long hath a promise of God, hath a way made open to haue recourse vnto God:
No wicked man so long hath a promise of God, hath a Way made open to have recourse unto God:
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and (which is worst of all) hath any will, desire, or endeuour to vse the prescripts of the Lord:
and (which is worst of all) hath any will, desire, or endeavour to use the prescripts of the Lord:
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no wicked man so long can humble himselfe: pray, seeke the face of the Lord, and so not expect the end.
no wicked man so long can humble himself: pray, seek the face of the Lord, and so not expect the end.
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They haue to deale with the Lord: If with man, if money, or fauour, might procure it, they might bee happy;
They have to deal with the Lord: If with man, if money, or favour, might procure it, they might be happy;
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but when as it is to bee had onely of the Lord, these are of all other most miserable, the causes of the plague, their sinnes are in act, none of the cure;
but when as it is to be had only of the Lord, these Are of all other most miserable, the Causes of the plague, their Sins Are in act, none of the cure;
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so long they are a company without God. What a desperate and damnable estate is this, to be a wicked man,
so long they Are a company without God. What a desperate and damnable estate is this, to be a wicked man,
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how fearefull the fruits of sinne, pleasurable, profitable? What fruit or profit can there bee in these things, which put a man into so great straights, which depriue him of the protection of God? What greater motiue, to seperate, to come out, to haue no fellowship with vnfruitfull workes of darknesse:
how fearful the fruits of sin, pleasurable, profitable? What fruit or profit can there be in these things, which put a man into so great straights, which deprive him of the protection of God? What greater motive, to separate, to come out, to have no fellowship with unfruitful works of darkness:
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and neuer to leaue, vntill wee become by faith the friends of God.
and never to leave, until we become by faith the Friends of God.
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Of the happinesse of Gods people, their confidence, and comfort, a thing needfull in these troublesome times, wherein on euery side nothing is minaced more then desolation by this hand of the Lord, the plague.
Of the happiness of God's people, their confidence, and Comfort, a thing needful in these troublesome times, wherein on every side nothing is minaced more then desolation by this hand of the Lord, the plague.
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One great ground of comfort in great distresse, is, a possibility of deliuerance, that there are meanes,
One great ground of Comfort in great distress, is, a possibility of deliverance, that there Are means,
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and it is as great that those meanes may be attained; where there is no mean, deliuerance is impossible;
and it is as great that those means may be attained; where there is no mean, deliverance is impossible;
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ordinarily when there are meanes, but not to be attained, it is to little purpose.
ordinarily when there Are means, but not to be attained, it is to little purpose.
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How great soeuer our distresse is, there is a possibility of deliuerance, there are meanes, they may be attained: I will heale the land.
How great soever our distress is, there is a possibility of deliverance, there Are means, they may be attained: I will heal the land.
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Consider who it is that promiseth curing, euen hee that smiteth; how able, how willing, our Husband, our Father, our King, and our God.
Consider who it is that promises curing, even he that smites; how able, how willing, our Husband, our Father, our King, and our God.
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What would not our gracious King doe, had hee power, for the health of the land? what will not a Master, a Father,
What would not our gracious King do, had he power, for the health of the land? what will not a Master, a Father,
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an Husband for the safety of a seruant, a sonne, or a wife? and will not the Lord, made knowne vnto vs by all these relations, by euery of those titles, attributes,
an Husband for the safety of a servant, a son, or a wife? and will not the Lord, made known unto us by all these relations, by every of those titles, attributes,
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or names? Looke what pittie a Father beareth vnto his children, such doth the Lord beare vnto vs that feare him.
or names? Look what pity a Father bears unto his children, such does the Lord bear unto us that Fear him.
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Can a mother forget her childe? If shee can, the Lord will not forget vs, wee are eternally grauen in his palmes: Can a mother forget her child? If she can, the Lord will not forget us, we Are eternally graven in his palms:
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he will not forget vs, remembring him now in his wayes: There is now a booke of remembrance for vs before the Lord;
he will not forget us, remembering him now in his ways: There is now a book of remembrance for us before the Lord;
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the Lord will put a difference, and spare vs, as a father his childe. Haue wee our trust in him, and out of it recourse vnto him;
the Lord will put a difference, and spare us, as a father his child. Have we our trust in him, and out of it recourse unto him;
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let this bee our encouragement, let this be our comfort, let it encourage and comfort vs, notwithstanding all our former and latter sinnes, that it is the cure of the Lord:
let this be our encouragement, let this be our Comfort, let it encourage and Comfort us, notwithstanding all our former and latter Sins, that it is the cure of the Lord:
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there is greater cause of comfort in God, then all other fathers or husbands: mothers and fathers may forget their children:
there is greater cause of Comfort in God, then all other Father's or Husbands: mother's and Father's may forget their children:
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husbands, wiues that goe vnto other men: Man will not returne vnto her;
Husbands, wives that go unto other men: Man will not return unto her;
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thou hast played the harlot with many louers, yet returne vnto mee, saith the Lord, Ier. 3.1. God our Father will neuer forget:thou hast played the harlot with many lovers, yet return unto me, Says the Lord, Jeremiah 3.1. God our Father will never forget:
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the rule of loue and tender affection, is not the affection of a naturall father, God is not regulated by it;
the Rule of love and tender affection, is not the affection of a natural father, God is not regulated by it;
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the rule is the loue of God, Math. 5. Comfort from hence may bee farre greater in these times vnto vs, seeing the healer of the land of the plague, is the Lord our God.
the Rule is the love of God, Math. 5. Comfort from hence may be Far greater in these times unto us, seeing the healer of the land of the plague, is the Lord our God.
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20. Iuly. 4. day.
20. Iuly. 4. day.
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VVEe haue seene the euill, the subiect of it, the cause deseruing it, sinne, and inflicting, God: the extent, the land; and Physitian, the Lord:
We have seen the evil, the Subject of it, the cause deserving it, sin, and inflicting, God: the extent, the land; and physician, the Lord:
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come wee now to the meanes: the first is, humble themselues: First, I will shew what is meant, and then come vnto some propositions.
come we now to the means: the First is, humble themselves: First, I will show what is meant, and then come unto Some propositions.
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Humbling of a mans selfe, is the exercise or operation of humility; humility acted:
Humbling of a men self, is the exercise or operation of humility; humility acted:
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humility an especiall worke of God, by his spirit on the elect whereby they submit themselues vnto God in soule and body, the motions and actions of both. humility an especial work of God, by his Spirit on the elect whereby they submit themselves unto God in soul and body, the motions and actions of both.
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By the terme speciall, I difference this from that which is common, and hath not the promise.
By the term special, I difference this from that which is Common, and hath not the promise.
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By Spirit, I meane the spirit of sanctification. By Elect, I denote the subiect, whose peculiar it is to haue this humility.
By Spirit, I mean the Spirit of sanctification. By Elect, I denote the Subject, whose peculiar it is to have this humility.
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Submission is the specificall act of it: the obiect is God, in his attributes word or workes.Submission is the specifical act of it: the Object is God, in his attributes word or works.
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By soule, I meane the minde with thoughts, motions, and conclusions thereof, and the will, it is not a thing extorted, but willingly yeelded:
By soul, I mean the mind with thoughts, motions, and conclusions thereof, and the will, it is not a thing extorted, but willingly yielded:
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and by body, I meane the mouth or words, and all other required outward expressions.
and by body, I mean the Mouth or words, and all other required outward expressions.
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An humble man is one emptied of high conceit and vaine confidence, in himselfe, wit, strength, &c. in whom high thoughts and imaginations, opposite to Gods rule, are cast downe by selfe deniall:
an humble man is one emptied of high conceit and vain confidence, in himself, wit, strength, etc. in whom high thoughts and Imaginations, opposite to God's Rule, Are cast down by self denial:
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one that seeth his sinnes and iudgements minaced, iminent or inflicted, iudging them folly, accusing himselfe, I haue done foolishly, confessing the punishments deserued:
one that sees his Sins and Judgments minaced, imminent or inflicted, judging them folly, accusing himself, I have done foolishly, confessing the punishments deserved:
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vnto vs belongeth shame and confusion of face, accepting of them at Gods mouth, according to his word.unto us belongeth shame and confusion of face, accepting of them At God's Mouth, according to his word.
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Good is the word of the Lord which thou hast spoken: or of his hand in the act or execution.Good is the word of the Lord which thou hast spoken: or of his hand in the act or execution.
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Leu 26 42, 43. receiuing sentence against himselfe, and opening himselfe vnto it, Let thine hand be vpon mee, Leu 26 42, 43. receiving sentence against himself, and opening himself unto it, Let thine hand be upon me,
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and vpon my fathers house, comming (as it were) with a rope about the necke, iudging and condemning himselfe, abhorring himselfe, being euery way plyable vnto the Lord.and upon my Father's house, coming (as it were) with a rope about the neck, judging and condemning himself, abhorring himself, being every Way pliable unto the Lord.
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Thus is hee in his soule, and all outward parts expresse it, hee is ashamed, and doth blush to lift vp his face to God, Ezr 9.6. as the Publican hee standeth a farre off, at the feete of Christ;
Thus is he in his soul, and all outward parts express it, he is ashamed, and does blush to lift up his face to God, Ezra 9.6. as the Publican he Stands a Far off, At the feet of christ;
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behind him, as the woman in the Gospell, indeede he confesseth he cannot stand before the Lord, in regard of his sinnes, Ezr. 9.15.behind him, as the woman in the Gospel, indeed he Confesses he cannot stand before the Lord, in regard of his Sins, Ezra 9.15.
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Yea, at some times they haue expressed it by sitting on the ground in ashes as Job, besprinkling themselues as Tamar:
Yea, At Some times they have expressed it by sitting on the ground in Ashes as Job, besprinkling themselves as Tamar:
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they haue wallowed in dust and ashes.
they have wallowed in dust and Ashes.
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They haue taken vp an howling, and made exquisite lamentation, as one that should mourne for her onely begotten sonne, Am. 8. Iere. 6. The King of Niniueh layeth aside his robe, couereth, himselfe with sackcloath, sitteth in ashes:
They have taken up an howling, and made exquisite lamentation, as one that should mourn for her only begotten son, Am. 8. Jeremiah 6. The King of Nineveh Layeth aside his robe, Covereth, himself with Sackcloth, Sitteth in Ashes:
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thus did he, thus did the very beasts. It hath beene expressed by leauing all outward comforts and delights, bed chamber, Joel 2.16. oyntments, Dan. 10.3. I, necessarie meate and drinke for a season, Jonah 3. and in all these silence hoping, and quietly wayting for the saluation of the Lord, Lam 3.26.
thus did he, thus did the very beasts. It hath been expressed by leaving all outward comforts and delights, Bed chamber, Joel 2.16. ointments, Dan. 10.3. I, necessary meat and drink for a season, Jonah 3. and in all these silence hoping, and quietly waiting for the salvation of the Lord, Lam 3.26.
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Euen as a proud man is an ignorant man, ignorant of himselfe, of his wit, strength, weakenesse, sinnes, deserts, I, of God himselfe.
Even as a proud man is an ignorant man, ignorant of himself, of his wit, strength, weakness, Sins, deserts, I, of God himself.
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And out of it puft vp with high thoughts, and imaginations against God himselfe, his word, and works; impenitently rebelling;
And out of it puffed up with high thoughts, and Imaginations against God himself, his word, and works; impenitently rebelling;
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expressing it with proud swelling words of vanity, who is the Almighty &c. with high lookes, the shew of their countenance, witnessing against them, Isai. 3.9. by walking with stretched out neckes, Vers. 5. shining in gold as Herod: platting of the haire and gold (which Peter opposeth in a woman to a meeke and quiet spirit) going in purple and fine linnen, faring deliciously euery day:
expressing it with proud swelling words of vanity, who is the Almighty etc. with high looks, the show of their countenance, witnessing against them, Isaiah 3.9. by walking with stretched out necks, Vers. 5. shining in gold as Herod: platting of the hair and gold (which Peter Opposeth in a woman to a meek and quiet Spirit) going in purple and fine linen, faring deliciously every day:
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Putting off iudgement, slighting and contemning the same:
Putting off judgement, slighting and contemning the same:
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promising peace, I shall haue peace though, &c. Deut. 29. or blaspheming the Lord, being vnder his iudgements,promising peace, I shall have peace though, etc. Deuteronomy 29. or blaspheming the Lord, being under his Judgments,
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as those in the Reuelation of Iohn: so an humble man is one, in whom there is a priuation of all these,
as those in the Revelation of John: so an humble man is one, in whom there is a privation of all these,
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and euery thing inward and outward, contrary, as we haue already heard. And when as we haue mentioned some outward expressures, as sackcloath and ashes:
and every thing inward and outward, contrary, as we have already herd. And when as we have mentioned Some outward expressures, as Sackcloth and Ashes:
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wee must know those are not absolutely & alwayes commaunded, inward humiliation in the soule expressed by mouth and life, in maine and substantiall actions is the thing, thats it which hath the promise:
we must know those Are not absolutely & always commanded, inward humiliation in the soul expressed by Mouth and life, in main and substantial actions is the thing, thats it which hath the promise:
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other may be so in the children of God, as withall, in hypocrites as Ahab: the Lord requireth the rending of the heart, and not of the garment.
other may be so in the children of God, as withal, in Hypocrites as Ahab: the Lord requires the rending of the heart, and not of the garment.
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The afflicting of a mans soule for a day, bowing downe the head like a bulrush, lying in sackcloath and ashes, is not the fast which the Lord hath chosen, nor his humiliation. Esai. 58.The afflicting of a men soul for a day, bowing down the head like a bulrush, lying in Sackcloth and Ashes, is not the fast which the Lord hath chosen, nor his humiliation. Isaiah. 58.
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And when he requireth, humbling a mans selfe, he doth not imply freedome of will, but so farre forth, as it is freed by grace:
And when he requires, humbling a men self, he does not imply freedom of will, but so Far forth, as it is freed by grace:
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The wisedome of the flesh is enmitie against God, it is not subiect to the law of God, nor can be: The Wisdom of the Flesh is enmity against God, it is not Subject to the law of God, nor can be:
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It denoteth a willing and free exercise of that grace:
It denoteth a willing and free exercise of that grace:
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Neither is the grace and exercise all that is required, but the degrees and growth of it:
Neither is the grace and exercise all that is required, but the Degrees and growth of it:
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whence it is, that the meeke of the earth are called vpon to seeke meekenesse, with promise of being hid in the day of the Lords wrath, which is all one with this heere, healing the land.
whence it is, that the meek of the earth Are called upon to seek meekness, with promise of being hid in the day of the lords wrath, which is all one with this Here, healing the land.
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Let vs come now vnto the propositions. 1 We may gather that when GOD sendeth the pestilence amongst his people, hee doth call vpon them to humble themselues.
Let us come now unto the propositions. 1 We may gather that when GOD sends the pestilence among his people, he does call upon them to humble themselves.
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And secondly, that humbling our selues is one prescribed meanes, at such times, to the healing of the land.
And secondly, that humbling our selves is one prescribed means, At such times, to the healing of the land.
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Indeede, the Lord calleth vpon vs all our dayes to walke humbly with our God, in times of prosperity, in times of greatest ioy (true humility,
Indeed, the Lord calls upon us all our days to walk humbly with our God, in times of Prosperity, in times of greatest joy (true humility,
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and spirituall reioycing, are not opposites, contraries, as flesh and spirit:
and spiritual rejoicing, Are not opposites, contraries, as Flesh and Spirit:
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so the Kingdome of God should be diuided against it selfe, and it could neuer stand.
so the Kingdom of God should be divided against it self, and it could never stand.
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) And yet at such times as these are, humility is more especially called for. The first proposition is cleare, seeing the Lord supposing that euill calleth for it:
) And yet At such times as these Are, humility is more especially called for. The First proposition is clear, seeing the Lord supposing that evil calls for it:
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And the 2. ariseth from this, that it is as a meane prescribed to the healing the land of the plague, and hath the promise.
And the 2. arises from this, that it is as a mean prescribed to the healing the land of the plague, and hath the promise.
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The latter is the maine scope of the Lord, and a reason of the former; therefore mine especiall labour shall be in the proofe of it.
The latter is the main scope of the Lord, and a reason of the former; Therefore mine especial labour shall be in the proof of it.
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1 God hath reuealed this a meane in his word, and prescribed it as an antidote and preseruatiue against the plague.
1 God hath revealed this a mean in his word, and prescribed it as an antidote and preservative against the plague.
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In this place, If my people humble themselues, I will heale the Land. When as the Lord requireth obedience, Leuit. 26. making promises of blessings to obedience,
In this place, If my people humble themselves, I will heal the Land. When as the Lord requires Obedience, Levites 26. making promises of blessings to Obedience,
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and fearefull threats or curses vnto disobedience, amongst other there is this iudgement in hand, the pestilence, and its effect desolation of a land:
and fearful Treats or curses unto disobedience, among other there is this judgement in hand, the pestilence, and its Effect desolation of a land:
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in this time notwithstanding, hee is pleased to offer conditions of peace, Ver. 40. and the condition is, that if then their vncircumcised hearts be humbled,
in this time notwithstanding, he is pleased to offer conditions of peace, Ver. 40. and the condition is, that if then their uncircumcised hearts be humbled,
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and they shall accept of the punishment of their iniquitie, then I will remember my couenant,
and they shall accept of the punishment of their iniquity, then I will Remember my Covenant,
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and I will remember the land &c. I will not cast them away, nor abhorre them, to destroy them vtterly, Leu. 26.40.41, 42, 44. Vnto which we may adde that promise, of inheriting the earth, which implieth length of dayes: and I will Remember the land etc. I will not cast them away, nor abhor them, to destroy them utterly, Leu. 26.40.41, 42, 44. Unto which we may add that promise, of inheriting the earth, which Implies length of days:
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and so exemption from vntimely death, Math. 5. And when as it hath the promise of grace it selfe, blessednesse.
and so exemption from untimely death, Math. 5. And when as it hath the promise of grace it self, blessedness.
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Blessed are the meeke, Math. 5. I, and glory:Blessed Are the meek, Math. 5. I, and glory:
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what meruaile is it, that it hath the promise of what is lesse, a temporall benefit, healing the land?
what marvel is it, that it hath the promise of what is less, a temporal benefit, healing the land?
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2 As the Lord hath said, hee hath done.
2 As the Lord hath said, he hath done.
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When Dauid humbling himselfe, sought the Lord, hee was entreated, and the plague ceased, 2. Sam. 24. When as the King of Niniueh, and his people humbled themselues, the minaced iudgement of the Lord was blowne ouer, the Lord repented him of the euill:
When David humbling himself, sought the Lord, he was entreated, and the plague ceased, 2. Sam. 24. When as the King of Nineveh, and his people humbled themselves, the minaced judgement of the Lord was blown over, the Lord repented him of the evil:
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If the feigned counterfeit, outside humiliation of Ahab, found of God, (such was indeede his grace and mercie) freedome from a minaced temporall iudgement:
If the feigned counterfeit, outside humiliation of Ahab, found of God, (such was indeed his grace and mercy) freedom from a minaced temporal judgement:
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how much more shall true and sincere humiliation, he hath and will doe it.
how much more shall true and sincere humiliation, he hath and will do it.
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3 There is good reason from the nature of humiliation, which if a man put, he putteth all other means and causes to this effect.
3 There is good reason from the nature of humiliation, which if a man put, he putteth all other means and Causes to this Effect.
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Humility is as it were the mother of all the rest of the duties:
Humility is as it were the mother of all the rest of the duties:
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it is the emptines of the soule, & thats like the emptinesse of the body, where euer it is, it causeth hunger and thirst;
it is the emptiness of the soul, & thats like the emptiness of the body, where ever it is, it Causes hunger and thirst;
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it setteth the whole man a worke for its satisfaction;
it sets the Whole man a work for its satisfaction;
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it will make a man aske, begge meate and drinke, diligently to seeke out for meate and drinke:
it will make a man ask, beg meat and drink, diligently to seek out for meat and drink:
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it will cause a man to put away whatsoeuer may hinder the attaining of it.
it will cause a man to put away whatsoever may hinder the attaining of it.
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What's Esaus birth right vnto him, if hee be ready to dye with hunger? What's I shmael to Hagar; in times of famine, it causeth the eye of the tender mother to be euill vnto her owne childe;
What's Esaus birth right unto him, if he be ready to die with hunger? What's I shmael to Hagar; in times of famine, it Causes the eye of the tender mother to be evil unto her own child;
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there is nothing so pleasing or profitable in the world, but for satisfaction it will part with it.
there is nothing so pleasing or profitable in the world, but for satisfaction it will part with it.
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It is a like in this grace, true humility:
It is a like in this grace, true humility:
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it is an emptinesse of the soule, it begetteth hunger & thirst, after that which will satisfie, it will make a man to pray,
it is an emptiness of the soul, it begetteth hunger & thirst, After that which will satisfy, it will make a man to pray,
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and to begge of God, it will make him eloquent, feruent, mighty in prayer;
and to beg of God, it will make him eloquent, fervent, mighty in prayer;
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it will set a man a worke to seeke it with all diligence, in the vse of the means to cast off any sinne.
it will Set a man a work to seek it with all diligence, in the use of the means to cast off any sin.
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What haue I to doe with Idols? whats all, so long as it hath not that it desireth which satisfieth:What have I to do with Idols? whats all, so long as it hath not that it Desires which Satisfieth:
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so that wee haue the mother and it, great withall other meanes; and how can it bee, but there shall follow the healing of the Land.
so that we have the mother and it, great withal other means; and how can it be, but there shall follow the healing of the Land.
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Besides, humility is a grace which giueth GOD his ends, aymed at in the plague. Lesse principall attendance vpon Gods meanes, an humbled man is a fitted man to heate,
Beside, humility is a grace which gives GOD his ends, aimed At in the plague. Less principal attendance upon God's means, an humbled man is a fitted man to heat,
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and to receiue the ingrafted word of God.
and to receive the ingrafted word of God.
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To heare of iudgements and mercies, it will make a man to pray (as wee haue heard) to attend vnto the Lord in his workes of mercie and iudgement.
To hear of Judgments and Mercies, it will make a man to pray (as we have herd) to attend unto the Lord in his works of mercy and judgement.
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He is a docile man, he hath the promise, and is disposed to all instruction and information of the Lord.
He is a docile man, he hath the promise, and is disposed to all instruction and information of the Lord.
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It causeth a man to come in, it is submission it selfe: it maketh a man tractable in doing, in suffering whatsoeuer shall bee Gods pleasure.
It Causes a man to come in, it is submission it self: it makes a man tractable in doing, in suffering whatsoever shall be God's pleasure.
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It is the Lord, let him doe with mee what seemeth good in his owne eyes. It is the Lord, let him do with me what seems good in his own eyes.
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What doth a father intend in a rod, the Magistrate by the sword, but comming in of a seruant, subiect,
What does a father intend in a rod, the Magistrate by the sword, but coming in of a servant, Subject,
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or childe, and this doth as it were dissolue an heart, otherwise hardned against a man, and intending destruction.
or child, and this does as it were dissolve an heart, otherwise hardened against a man, and intending destruction.
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Jacobs submission to Esau, altred the purpose of Esau, & preuailed with him. It caused his very bowels to yearne:Jacobs submission to Esau, altered the purpose of Esau, & prevailed with him. It caused his very bowels to yearn:
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he was not the man he was before:
he was not the man he was before:
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our submission hath euer annexed the melting, and relenting, and sounding (as I may say) of the bowels of the Lord.
our submission hath ever annexed the melting, and relenting, and sounding (as I may say) of the bowels of the Lord.
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How resolued so euer GOD was to destroy Niniueh (as appeareth in the message of the Prophet, Yet fortie dayes and Niniueh shall be ouerthrowne. How resolved so ever GOD was to destroy Nineveh (as appears in the message of the Prophet, Yet fortie days and Nineveh shall be overthrown.
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) It is said, God repented him of the euill, Ionah 3. And after to peeuish Ionah, should not I spare Niniueh the great Cittie, wherein are sixe score thousand persons not discerning betweene the right and left hand.
) It is said, God repented him of the evil, Jonah 3. And After to peevish Jonah, should not I spare Nineveh the great city, wherein Are sixe score thousand Persons not discerning between the right and left hand.
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It disposeth to saluation, I to the maine end, Gods glory, no grace more, let God reueale himselfe iust, mercifull, angry, pleased, humility iustifieth God, acknowledgeth him to be whatsoeuer hee reuealeth himselfe.
It Disposeth to salvation, I to the main end, God's glory, no grace more, let God reveal himself just, merciful, angry, pleased, humility Justifieth God, acknowledgeth him to be whatsoever he Revealeth himself.
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How can a man question then the healing of the land?
How can a man question then the healing of the land?
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And as it disposeth and qualifieth to Gods ends, so vnto all other causes, and their efficacie.
And as it Disposeth and Qualifieth to God's ends, so unto all other Causes, and their efficacy.
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To peace and friendship with God, when as the Lord proclaimeth warre against a proud man, that hee will resist the proud,
To peace and friendship with God, when as the Lord proclaims war against a proud man, that he will resist the proud,
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and behold the proud a farre off: and behold the proud a Far off:
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on the contrary, vnto him I will looke that is humble, a woman or man of a meeke and quiet spirit, is a thing much set by, by the Lord I dwell with the humble.
on the contrary, unto him I will look that is humble, a woman or man of a meek and quiet Spirit, is a thing much Set by, by the Lord I dwell with the humble.
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I? who art thou Lord? The great Physitian for the cure of the plague.
I? who art thou Lord? The great physician for the cure of the plague.
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Is it possible that hee shall thus dwell, looke, &c. and not manifest the same in healing the land of the plague?
Is it possible that he shall thus dwell, look, etc. and not manifest the same in healing the land of the plague?
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In a word, put true humility, and you put Christ: this is a bewrayer of him, it is an effect of Christ in that heart by faith, by vertue of Christ dwelling there, pride and high imaginations fall, are cast downe, this emptinesse is caused:
In a word, put true humility, and you put christ: this is a bewrayer of him, it is an Effect of christ in that heart by faith, by virtue of christ Dwelling there, pride and high Imaginations fallen, Are cast down, this emptiness is caused:
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rebellion is purged away, submission wrought, Christ by his Spirit worketh it, and so proportioneth the member vnto Christ, the head;
rebellion is purged away, submission wrought, christ by his Spirit works it, and so proportioneth the member unto christ, the head;
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where humility is before God, there is Christ the onely name and Mediator, in whom it is bold;
where humility is before God, there is christ the only name and Mediator, in whom it is bold;
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denying it selfe it doth approach:
denying it self it does approach:
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and how can not Christ preuaile? humility doth not merit or deserue it of GOD, it voyce is, I am not worthy, I am lesse then the least of thy mercies.
and how can not christ prevail? humility does not merit or deserve it of GOD, it voice is, I am not worthy, I am less then the least of thy Mercies.
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What can emptinesse deserue? It qualifieth the person:
What can emptiness deserve? It Qualifieth the person:
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sheweth the man with whom GOD doth dwell, in whom is Christ, in whom there is euer more acceptance of GOD.
shows the man with whom GOD does dwell, in whom is christ, in whom there is ever more acceptance of GOD.
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In him God is well pleased; In him God is well pleased;
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so that in all these names it must necessarily be a meanes of healing the land.
so that in all these names it must necessarily be a means of healing the land.
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1 If when God sendeth the pestilence, hee calleth vpon a people for humiliation, and that is a means of the cure of the land.
1 If when God sends the pestilence, he calls upon a people for humiliation, and that is a means of the cure of the land.
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Then are we iustly reproued for not answering Gods call, nor vsing his meanes.
Then Are we justly reproved for not answering God's call, nor using his means.
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Gods hand in the pestilence hath hath beene in our land a great while, dayes, weekes, moneths.
God's hand in the pestilence hath hath been in our land a great while, days, weeks, months.
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At its first entrance of the land, and euer since, we haue beene called vpon:
At its First Entrance of the land, and ever since, we have been called upon:
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where is our answere, where hath beene our humiliation? What meruaile if the plague encreaseth,
where is our answer, where hath been our humiliation? What marvel if the plague increases,
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and is dispierced? that it commeth from the Country to the Citie, from the Citie to the Countrey:
and is dispersed? that it comes from the Country to the city, from the city to the Country:
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That it is in our Suburbs, and in this manner, in the middest of our Streetes:
That it is in our Suburbs, and in this manner, in the midst of our Streets:
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following all sorts, and as it were extorting humiliation.
following all sorts, and as it were extorting humiliation.
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How iust is the Lord in his proceedings, and going on? how mercifull in giuing any call, in that hee will not giue ouer vntill we answer, in that any escape, seeing we are so carelesse in not giuing attendance, and vse of his meanes.
How just is the Lord in his proceedings, and going on? how merciful in giving any call, in that he will not give over until we answer, in that any escape, seeing we Are so careless in not giving attendance, and use of his means.
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Wee now may perceiue that a truth of Dauid, Jt is better falling into the hands of God, then man.
we now may perceive that a truth of David, It is better falling into the hands of God, then man.
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The mercies of the Lord are very great.
The Mercies of the Lord Are very great.
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Had an armed enemie inuaded our land so long since, wee would haue sent to haue met him.
Had an armed enemy invaded our land so long since, we would have sent to have met him.
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If wee had not before this time, it had beene ouerrunne. It is the great mercie of the Lord that wee are not consumed. Our sinnes were great before:
If we had not before this time, it had been overrun. It is the great mercy of the Lord that we Are not consumed. Our Sins were great before:
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in this we haue added vnto our former sinnes, and vnto vs may be imputed the many thousands who haue beene swept away:
in this we have added unto our former Sins, and unto us may be imputed the many thousands who have been swept away:
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what is our neglect, but rebellion, slighting of the Lord, contempt; and so a farther prouocation;
what is our neglect, but rebellion, slighting of the Lord, contempt; and so a farther provocation;
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a King would not haue borne with Rebels so long, and will the Lord?
a King would not have born with Rebels so long, and will the Lord?
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What a dash is this sinne added vnto this dayes humiliation, and it successe, if GOD blot it not out? How iustly may hee refuse to call vpon vs by smiting any more? Suffer vs to goe on, and make vp the measure of our sinnes:
What a dash is this sin added unto this days humiliation, and it success, if GOD blot it not out? How justly may he refuse to call upon us by smiting any more? Suffer us to go on, and make up the measure of our Sins:
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giue vs ouer vnto the will of enemies, the rod of Ashur, because we refuse his call, that hee should refuse ours, as hee threatneth:
give us over unto the will of enemies, the rod of Ashur, Because we refuse his call, that he should refuse ours, as he threatens:
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it encreaseth our sins brethren, and must encrease as a motiue, our farther humiliation.
it increases our Sins brothers, and must increase as a motive, our farther humiliation.
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2 If humiliation bee a meanes, then may we gather vnto our selues whither wee be likely to speede this day in the businesse wee are about;
2 If humiliation be a means, then may we gather unto our selves whither we be likely to speed this day in the business we Are about;
crd cs n1 vbb dt n2, av vmb pns12 vvi p-acp po12 n2 c-crq pns12 vbb j pc-acp vvi d n1 p-acp dt n1 pns12 vbr a-acp;
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namely, if vpon examination, wee finde, that wee haue humbled our selues: That GOD hath promised healing, is a truth;
namely, if upon examination, we find, that we have humbled our selves: That GOD hath promised healing, is a truth;
av, cs p-acp n1, pns12 vvb, cst pns12 vhb vvn po12 n2: cst np1 vhz vvn vvg, vbz dt n1;
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God is a God of truth, he will forgiue, and heale; but he must bee sought with humiliation.God is a God of truth, he will forgive, and heal; but he must be sought with humiliation.
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Examine we our selues therefore by what hath bin spoken, and aske our selues the question particularly.
Examine we our selves Therefore by what hath been spoken, and ask our selves the question particularly.
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Do I humble my selfe inwardly as well as outwardly: let euery man examine himselfe, whether hee doth humble himselfe before the Lord.
Do I humble my self inwardly as well as outwardly: let every man examine himself, whither he does humble himself before the Lord.
vdb pns11 vvi po11 n1 av-j c-acp av c-acp av-j: vvb d n1 vvi px31, cs pns31 vdz vvi px31 p-acp dt n1.
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Doe we now know, and acknowledge our owne sinnes, pleasurable, profitable sinnes;
Do we now know, and acknowledge our own Sins, pleasurable, profitable Sins;
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the inward roote, the branches, especially the sinnes, which according to Gods word, cause and produce the plague? are wee perswaded they bee sinnes,
the inward root, the branches, especially the Sins, which according to God's word, cause and produce the plague? Are we persuaded they be Sins,
dt j n1, dt n2, av-j dt n2, r-crq vvg p-acp ng1 n1, n1 cc vvi dt n1? vbr pns12 vvd pns32 vbb n2,
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and our owne? Doe wee see death minaced, imminent, acted, or executed on others, with all meanes preuious,
and our own? Do we see death minaced, imminent, acted, or executed on Others, with all means previous,
cc po12 d? vdb pns12 vvb n1 vvd, j, vvn, cc vvn p-acp n2-jn, p-acp d n2 j,
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and disposing thereunto (besides death spirituall and eternall) particularly this messenger of death amongst vs:
and disposing thereunto (beside death spiritual and Eternal) particularly this Messenger of death among us:
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the pestilence, and the houering iudgement of famine; the wages of sinne, our owne sinnes?
the pestilence, and the hovering judgement of famine; the wages of sin, our own Sins?
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Are wee vpon this sight emptied of high thoughts and imaginations, arising from vaine confidence in our selues,
are we upon this sighed emptied of high thoughts and Imaginations, arising from vain confidence in our selves,
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or any thing else, out of which, wee haue formerly liued in those sinnes;
or any thing Else, out of which, we have formerly lived in those Sins;
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contemning and slighting Gods iudgements? Doe we now iustifie the Lord, and condemne our selues? acknowledge the Lord iust and righteous,
contemning and slighting God's Judgments? Do we now justify the Lord, and condemn our selves? acknowledge the Lord just and righteous,
vvg cc vvg npg1 n2? vdb pns12 av vvi dt n1, cc vvi po12 n2? vvb dt n1 j cc j,
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and holy, powerfull, true, angry, and a iealous God in all effects, of the pestilence amongst vs, and whats farther minaced?
and holy, powerful, true, angry, and a jealous God in all effects, of the pestilence among us, and whats farther minaced?
cc j, j, j, j, cc dt j np1 p-acp d n2, pp-f dt n1 p-acp pno12, cc q-crq|vbz av-jc vvn?
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Doe we now accuse our selues as deseruing causes, iudge our selues worthy, and condemne our selues? Are we come with this iudgement,
Do we now accuse our selves as deserving Causes, judge our selves worthy, and condemn our selves? are we come with this judgement,
vdb pns12 av vvb po12 n2 p-acp j-vvg n2, vvb po12 n2 j, cc vvi po12 n2? vbr pns12 vvn p-acp d n1,
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as a deserued rope about our necke, in our heart and mouth;
as a deserved rope about our neck, in our heart and Mouth;
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acknowledging the Lord (as before) if hee execute the same on vs and ours? Doe wee in that respect crie, Let thine hand be vpon mee, and vpon my Fathers house.
acknowledging the Lord (as before) if he execute the same on us and ours? Do we in that respect cry, Let thine hand be upon me, and upon my Father's house.
vvg dt n1 (c-acp a-acp) cs pns31 vvb dt d p-acp pno12 cc png12? vdb pns12 p-acp d n1 vvi, vvb po21 n1 vbi p-acp pno11, cc p-acp po11 ng1 n1.
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Do we now open our selues to God his word, admonishing, exhorting, reprouing, conuincing, &c. accepting the present iudgement, kisse the rod? Doe we now take shame vnto our selues,
Do we now open our selves to God his word, admonishing, exhorting, reproving, convincing, etc. accepting the present judgement, kiss the rod? Do we now take shame unto our selves,
vdb pns12 av vvb po12 n2 p-acp np1 po31 n1, vvg, vvg, vvg, j-vvg, av vvg dt j n1, vvb dt n1? vdb pns12 av vvb n1 p-acp po12 n2,
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and so looke vpon God, I, & our neighbours to, who are acquainted with our ordinary sinnes? Doe wee thus in our heart? are our outward actions expressures of an humble heart? Is it our desire to doe what we can,
and so look upon God, I, & our neighbours to, who Are acquainted with our ordinary Sins? Do we thus in our heart? Are our outward actions expressures of an humble heart? Is it our desire to do what we can,
cc av vvb p-acp np1, pns11, cc po12 n2 p-acp, r-crq vbr vvn p-acp po12 j n2? vdb pns12 av p-acp po12 n1? vbr po12 j n2 n2 pp-f dt j n1? vbz pn31 po12 n1 pc-acp vdi r-crq pns12 vmb,
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and more, euen all that the Lord requireth, in his manner, and that as we expect, forgiuenes of sinnes,
and more, even all that the Lord requires, in his manner, and that as we expect, forgiveness of Sins,
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and healing of the land?
and healing of the land?
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Surely thou man or woman art, that humbler of thy selfe, the promise is made to thee, thou mayest waight for it;
Surely thou man or woman art, that humbler of thy self, the promise is made to thee, thou Mayest weight for it;
np1 pns21 n1 cc n1 n1, cst jc pp-f po21 n1, dt n1 vbz vvn p-acp pno21, pns21 vm2 n1 p-acp pn31;
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and bee encouraged to perseuere in this duty, vntill the Lord vouchsafe the healing of the Land.
and be encouraged to persevere in this duty, until the Lord vouchsafe the healing of the Land.
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But if on the contrary, there bee none of these particulars amongst vs this day, we are not perswaded, the euils spoken of,
But if on the contrary, there be none of these particulars among us this day, we Are not persuaded, the evils spoken of,
cc-acp cs p-acp dt n-jn, pc-acp vbi pix pp-f d n2-j p-acp pno12 d n1, pns12 vbr xx vvn, dt n2-jn vvn a-acp,
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or the like in vs, to be sinnes: that wee deserue not the plague, that we are as secure out of vaine confidence,
or the like in us, to be Sins: that we deserve not the plague, that we Are as secure out of vain confidence,
cc dt j p-acp pno12, pc-acp vbi n2: cst pns12 vvb xx dt n1, cst pns12 vbr a-acp j av pp-f j n1,
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as euer before, promising to our selues, and saying, peace and safety, though we walke on:
as ever before, promising to our selves, and saying, peace and safety, though we walk on:
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Wee doe not confesse accuse, iudge our selues, and taking shame to our selues, iustifie the Lord.
we do not confess accuse, judge our selves, and taking shame to our selves, justify the Lord.
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If our humiliation be onely outward; abstinence from meates, and drinkes, and outward delights: in the hanging of the head;
If our humiliation be only outward; abstinence from Meats, and drinks, and outward delights: in the hanging of the head;
cs po12 n1 vbi av-j j; n1 p-acp n2, cc vvz, cc j n2: p-acp dt n-vvg pp-f dt n1;
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in a fewe, light, heartlesse, fruitlesse, slauish stashes, or Amens. If wee be as proud as euer in our mindes, as high in our imaginations,
in a few, Light, heartless, fruitless, slavish stashes, or Amens. If we be as proud as ever in our minds, as high in our Imaginations,
p-acp dt d, n1, j, j, j n2, cc np1. cs pns12 vbb a-acp j c-acp av p-acp po12 n2, c-acp j p-acp po12 n2,
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as swelling in our words and lookes, as opposite to God, and his word, and works:
as swelling in our words and looks, as opposite to God, and his word, and works:
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that our humiliation hath onely outward and violent causes, the law, and command, or example of man,
that our humiliation hath only outward and violent Causes, the law, and command, or Exampl of man,
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or violence of this present disease. (And I would there were not cause to feare that God:
or violence of this present disease. (And I would there were not cause to Fear that God:
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looking downe from heauen, beholdeth many of this stampe, in the congregations assembled in this Land.)
looking down from heaven, beholdeth many of this stamp, in the congregations assembled in this Land.)
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If there be any such amongst vs, I protest against them, that person, that humiliation, it is not Gods meane, it hath not a promise, it doth not appease, but prouoke him rather:
If there be any such among us, I protest against them, that person, that humiliation, it is not God's mean, it hath not a promise, it does not appease, but provoke him rather:
cs pc-acp vbb d d p-acp pno12, pns11 vvb p-acp pno32, cst n1, cst n1, pn31 vbz xx npg1 j, pn31 vhz xx dt n1, pn31 vdz xx vvi, cc-acp vvb pno31 av-c:
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the land, thy family, thy friends, thy selfe shall be neuer the better:
the land, thy family, thy Friends, thy self shall be never the better:
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as thou art the same man, in regard of sinne, thou wast before so lyable to the same iudgements;
as thou art the same man, in regard of sin, thou wast before so liable to the same Judgments;
c-acp pns21 vb2r dt d n1, p-acp n1 pp-f n1, pns21 vbd2s a-acp av j p-acp dt d n2;
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thine humiliation will be but for the time, as a bowle, after thou wilt returne to thine olde byas, as a dogge to thy former vomit,
thine humiliation will be but for the time, as a bowl, After thou wilt return to thine old bias, as a dog to thy former vomit,
po21 n1 vmb vbi cc-acp p-acp dt n1, c-acp dt n1, c-acp pns21 vm2 vvi p-acp po21 j n1, p-acp dt n1 p-acp po21 j n1,
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as a Sowe thou wilt wallow in thy former mire: as a Sow thou wilt wallow in thy former mire:
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Thou wilt be as notorious a swearer, Sabboth breaker, adulterer, &c. as euer thou wast before, I worse, for euill men and deceiuers wax worse and worse:
Thou wilt be as notorious a swearer, Sabbath breaker, adulterer, etc. as ever thou wast before, I Worse, for evil men and deceivers wax Worse and Worse:
pns21 vm2 vbi a-acp j dt n1, n1 n1, n1, av c-acp av pns21 vbd2s a-acp, pns11 av-jc, p-acp j-jn n2 cc n2 vvb av-jc cc av-jc:
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Know that thou canst not promise to thy selfe, or hope that thou shalt escape this plague;
Know that thou Canst not promise to thy self, or hope that thou shalt escape this plague;
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thou art a man marked with the tokens: the plague sore, sinne, vnrepented of, is in thy bosome.
thou art a man marked with the tokens: the plague soar, sin, unrepented of, is in thy bosom.
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Remember thou hast not to doe with man, Magistrate, Minister, but God and his dreadfull messenger;
remember thou hast not to do with man, Magistrate, Minister, but God and his dreadful Messenger;
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and if thou escape this time (as many doe which walke abroad with those tokens ) thy sinne remaineth,
and if thou escape this time (as many doe which walk abroad with those tokens) thy sin remains,
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and punishment, and there is appointed by God a day of reckoning:
and punishment, and there is appointed by God a day of reckoning:
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the forbearing of the Lord abused, will but make thee ripe or fat against that day of slaughter.
the forbearing of the Lord abused, will but make thee ripe or fat against that day of slaughter.
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3 Finally, let it bee a ground of exhortation, to answer Gods call, to vse his meanes:
3 Finally, let it be a ground of exhortation, to answer God's call, to use his means:
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what wee professe, let vs doe as in Gods presence, in Gods manner, and that wee may know it, reade, heare, meditate, pray.
what we profess, let us do as in God's presence, in God's manner, and that we may know it, read, hear, meditate, pray.
r-crq pns12 vvb, vvb pno12 vdi p-acp p-acp ng1 n1, p-acp ng1 n1, cc cst pns12 vmb vvi pn31, vvb, vvb, vvi, vvb.
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Get that grape, exercise it, grow in it:
Get that grape, exercise it, grow in it:
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for all these haue an eye to the Father of lights, from whence euery good gift commeth, this humiliation.
for all these have an eye to the Father of lights, from whence every good gift comes, this humiliation.
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All the arguments against pride, are in array to moue thee. 1. The Lord is an enemie to a proud man, hee resisteth the proud man, which is, euery one that humbleth not himselfe. 2. Pride forerunneth a fall, he that exalteth himselfe, shall be brought low.
All the Arguments against pride, Are in array to move thee. 1. The Lord is an enemy to a proud man, he Resisteth the proud man, which is, every one that Humbleth not himself. 2. Pride forerunneth a fallen, he that Exalteth himself, shall be brought low.
d dt n2 p-acp n1, vbr p-acp n1 pc-acp vvi pno21. crd dt n1 vbz dt n1 p-acp dt j n1, pns31 vvz dt j n1, r-crq vbz, d pi cst vvz xx px31. crd n1 vvz dt n1, pns31 cst vvz px31, vmb vbi vvn av-j.
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3, As is the fruit and brat of a fleshly minde. 4. It is a cause of all sinnes:
3, As is the fruit and brat of a fleshly mind. 4. It is a cause of all Sins:
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it maketh a man vnfit to doe or receiue good of God or man: it disordereth a man in prosperity, in aduersity:
it makes a man unfit to do or receive good of God or man: it disordereth a man in Prosperity, in adversity:
pn31 vvz dt n1 j-u pc-acp vdi cc vvi j pp-f np1 cc n1: pn31 vvz dt n1 p-acp n1, p-acp n1:
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it robbeth GOD of the honour of all his attributes.
it robbeth GOD of the honour of all his attributes.
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It maketh man (once like God) to resemble the diuell, the King of the children of pride.
It makes man (once like God) to resemble the Devil, the King of the children of pride.
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It bereaueth and robbeth man of all blessings, this deliuerance from the plague, and openeth a man to all curses, the arrest of the plague: that I say no more.
It bereaveth and robbeth man of all blessings, this deliverance from the plague, and Openeth a man to all curses, the arrest of the plague: that I say no more.
pn31 vvz cc vvz n1 pp-f d n2, d n1 p-acp dt n1, cc vvz dt n1 p-acp d n2, dt n1 pp-f dt n1: cst pns11 vvb av-dx av-dc.
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All the arguments commending humility, are to bee forced against our selues. Humility is a grace of graces, the luster of all graces:
All the Arguments commending humility, Are to be forced against our selves. Humility is a grace of graces, the luster of all graces:
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euery grace is in it selfe amiable, but if it be found ouer-laid with this grace in an humble man, it is as Apples of gold in pictures of siluer, as a Diamond in gold.
every grace is in it self amiable, but if it be found overlaid with this grace in an humble man, it is as Apples of gold in pictures of silver, as a Diamond in gold.
d n1 vbz p-acp pn31 n1 j, cc-acp cs pn31 vbb vvn j p-acp d n1 p-acp dt j n1, pn31 vbz p-acp n2 pp-f n1 p-acp n2 pp-f n1, p-acp dt n1 p-acp n1.
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Though it seemeth a cipher, nought yet being added vnto one, it maketh it (as a cipher ten, to ten an hundred.
Though it seems a cipher, nought yet being added unto one, it makes it (as a cipher ten, to ten an hundred.
cs pn31 vvz dt n1, pix av vbg vvn p-acp crd, pn31 vvz pn31 (c-acp dt n1 crd, p-acp crd cc crd.
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It is a character of a blessed man: it disposeth to all the promises of God:
It is a character of a blessed man: it Disposeth to all the promises of God:
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it hath this soueraigne promise of remedie, and curing the land of the plague, it is the approued medicine of that great Physitian, our eternall God.
it hath this sovereign promise of remedy, and curing the land of the plague, it is the approved medicine of that great physician, our Eternal God.
pn31 vhz d j-jn n1 pp-f n1, cc vvg dt n1 pp-f dt n1, pn31 vbz dt j-vvn n1 pp-f cst j n1, po12 j np1.
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3 Consider thirdly, that the greatest man in the world, hath sufficient cause to humble himselfe, at all times, specially,
3 Consider Thirdly, that the greatest man in the world, hath sufficient cause to humble himself, At all times, specially,
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now in this time of the plague.
now in this time of the plague.
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Whence are we? our father Adam, and mother Eue, our father an Amerite, our mother an Hittite.
Whence Are we? our father Adam, and mother Eue, our father an amerite, our mother an Hittite.
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There is enough in this one particular, were it resolued: Resolue Adam our principle is dust: Wee are but dust and ashes, as Abraham:
There is enough in this one particular, were it resolved: Resolve Adam our principle is dust: we Are but dust and Ashes, as Abraham:
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our foundation is in the dust, wee dwell in houses of clay as Iob, dust wee are, into dust shall we returne againe: our Foundation is in the dust, we dwell in houses of clay as Job, dust we Are, into dust shall we return again:
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resolue that principle, & thy terme is nothing. Consider thy comming into this world: Naked came I out of my mothers wombe, and naked shall I returne againe.
resolve that principle, & thy term is nothing. Consider thy coming into this world: Naked Come I out of my mother's womb, and naked shall I return again.
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Wee brought nothing into this present world, and it is certaine, wee shall carrie nothing out. we brought nothing into this present world, and it is certain, we shall carry nothing out.
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All worldly matters which puffe vp are vanity, riches haue wings, beautie is fading, strength fraile, honour shall lye in the dust, the most desirable things in a man as a moath.
All worldly matters which puff up Are vanity, riches have wings, beauty is fading, strength frail, honour shall lie in the dust, the most desirable things in a man as a moath.
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Mans life a vapour, a bubble, a shadow, a flower, grasse, all flesh is grasse, the grasse withereth, the flower fadeth away:
men life a vapour, a bubble, a shadow, a flower, grass, all Flesh is grass, the grass withereth, the flower fades away:
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like vnto vanity, altogether vanitie, lighter then vanitie. Heere are causes enough of humility. There are more yet, if wee consider our estate by sinne. It is true:like unto vanity, altogether vanity, lighter then vanity. Here Are Causes enough of humility. There Are more yet, if we Consider our estate by sin. It is true:
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we were holy and happy creatures, little lower then the Angels, we haue lost that state; we are free from righteousnesse, and the seruants of sinne:
we were holy and happy creatures, little lower then the Angels, we have lost that state; we Are free from righteousness, and the Servants of sin:
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conceiued in iniquity, borne in sinne; euery imagination of the thoughts of mans heart, is euill only and continually. conceived in iniquity, born in sin; every imagination of the thoughts of men heart, is evil only and continually.
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Thus doe we liue and dye, without Gods rich mercie:
Thus do we live and die, without God's rich mercy:
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hence are wee odious to God, Alians, enemies, open to death, temporall death, all curses written,
hence Are we odious to God, Alians, enemies, open to death, temporal death, all curses written,
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and those that are not written; lyable more and more to spirituall death, I vnto eternall death, blacknesse of darknesse for euer:
and those that Are not written; liable more and more to spiritual death, I unto Eternal death, blackness of darkness for ever:
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if these are not, what may be motiues vnto vs of humility? Consider this sin is against God, we haue to deale with him:
if these Are not, what may be motives unto us of humility? Consider this since is against God, we have to deal with him:
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An holy God of purer eyes, then to behold iniquitie: an holy God of Purer eyes, then to behold iniquity:
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a righteous God, one that will giue vnto euery man whats his owne: we may see it in the suffering of our suerty;a righteous God, one that will give unto every man whats his own: we may see it in the suffering of our surety;
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God spared not his owne Son, the sword must awake & smite the mā, that is his fellow: God spared not his own Son, the sword must awake & smite the man, that is his fellow:
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wrath is reuealed frō heauen, against all vngodlinesse: our suerty must tread the wine-presse of his Fathers wrath. wrath is revealed from heaven, against all ungodliness: our surety must tread the winepress of his Father's wrath.
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The iudgements of God preach Gods iustice, this iudgement, the plague, wherewith he hath swept away thousands fourteene thousand once, foure and twentie thousand another time, 70000. another.
The Judgments of God preach God's Justice, this judgement, the plague, wherewith he hath swept away thousands fourteene thousand once, foure and twentie thousand Another time, 70000. Another.
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We see it amongst our selues, and there is no running from his presence.
We see it among our selves, and there is no running from his presence.
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Yea, as if our owne sinnes were not enough, we haue the sinnes of others, the sinnes of fathers, and the iniquity of the mother is not done away.
Yea, as if our own Sins were not enough, we have the Sins of Others, the Sins of Father's, and the iniquity of the mother is not done away.
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I may runne through all relations;
I may run through all relations;
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and wee haue to doe with a iealus God, visiting the iniquity of the Fathers, vpon their children, to the third and fourth generation. Adde yet:
and we have to do with a iealus God, visiting the iniquity of the Father's, upon their children, to the third and fourth generation. Add yet:
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all this haue wee done, notwithstanding Gods manifold mercies: creation, preseruation, liuing, mouing, being, being not beasts, Toades, wormes, but reasonable men:
all this have we done, notwithstanding God's manifold Mercies: creation, preservation, living, moving, being, being not beasts, Toads, worms, but reasonable men:
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notwithstanding all commodities of our land, a land as Canaan, flowing with milke and honey: notwithstanding the time, not vnder the olde Testament but the new:
notwithstanding all commodities of our land, a land as Canaan, flowing with milk and honey: notwithstanding the time, not under the old Testament but the new:
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not in times of Heathenisme, or darknesse, of Popish Egyptian darknesse, but in times of the cleare sunshine of the Gospell;
not in times of Heathenism, or darkness, of Popish Egyptian darkness, but in times of the clear sunshine of the Gospel;
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notwithstanding all positiue good things, and deliuerances former, from fearefull euils. All these are causes and motiues of getting, and vse of humiliation in this day:
notwithstanding all positive good things, and Deliverances former, from fearful evils. All these Are Causes and motives of getting, and use of humiliation in this day:
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which I therefore mention, that by them wee may enforce our selues vnto that duty. It calleth vpon all, especially Gods people, the meek of the earth:
which I Therefore mention, that by them we may enforce our selves unto that duty. It calls upon all, especially God's people, the meek of the earth:
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exercise humility, still seeke meekenesse, as the Prophet speaketh.
exercise humility, still seek meekness, as the Prophet speaks.
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Though wee haue humbled our selues, the Lord requireth of vs still, that we doe it more and more,
Though we have humbled our selves, the Lord requires of us still, that we do it more and more,
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and in so doing, promiseth, hiding in the day of the wrath of the Lord, Zeph. 2.3. Consider, that euen all our righteousnesse is as a polluted cloath;
and in so doing, promises, hiding in the day of the wrath of the Lord, Zephaniah 2.3. Consider, that even all our righteousness is as a polluted cloth;
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he that is holy, must bee so yet: Hee that is humble, hath cause of humiliation;he that is holy, must be so yet: He that is humble, hath cause of humiliation;
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for want of humiliation, for weakenesse in humiliation: we know God, and our selues, but in part, and such is our humiliation.
for want of humiliation, for weakness in humiliation: we know God, and our selves, but in part, and such is our humiliation.
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Consider, that the pestilence is now amongst those that are his people: And to encourage thee, know, that as humiliation hath the promise of healing the Land;
Consider, that the pestilence is now among those that Are his people: And to encourage thee, know, that as humiliation hath the promise of healing the Land;
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so thou that art indeede a confederate, hast a promise of humility; a promise of it power, it vse, it groath:
so thou that art indeed a confederate, hast a promise of humility; a promise of it power, it use, it groat:
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He that hath begun a good worke in thee, will perfect it vnto the day of Iesus Christ. He that hath begun a good work in thee, will perfect it unto the day of Iesus christ.
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In thine vse of humiliation, thou shalt surely growe in it: call vpon God for that will and deede:
In thine use of humiliation, thou shalt surely grow in it: call upon God for that will and deed:
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Put him in minde of his oath, of his promise, of his signes and seales, of all his attributes, of the blood of the euerlasting couenant, the blood of Iesus Christ:
Put him in mind of his oath, of his promise, of his Signs and Seals, of all his attributes, of the blood of the everlasting Covenant, the blood of Iesus christ:
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as God calleth vpon thee for humiliation, call vpon him for that power, and perseuere in it;
as God calls upon thee for humiliation, call upon him for that power, and persevere in it;
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and in this doing, we shall finde by experience, that humiliation is a meanes vnto the faithfull vse whereof the Lord doth promise the curing of the land of the plague.
and in this doing, we shall find by experience, that humiliation is a means unto the faithful use whereof the Lord does promise the curing of the land of the plague.
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The fifth Day. Iuly 27. Sermon 1. COme we now to the second duty, and pray: in speaking of which, our propositions shall be as the former:The fifth Day. Iuly 27. Sermon 1. COme we now to the second duty, and pray: in speaking of which, our propositions shall be as the former:
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that in times of pestilence the Lord calleth vpon his people for prayer, and that prayer is a meanes of healing the land of the plague. that in times of pestilence the Lord calls upon his people for prayer, and that prayer is a means of healing the land of the plague.
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This is coupled with humbling our selues, and is a meanes preuious and disposing to hearing, forgiuenesse, and healing the land.
This is coupled with humbling our selves, and is a means previous and disposing to hearing, forgiveness, and healing the land.
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1 First of all, it is the precept and commandement of the eternall God, in this place,
1 First of all, it is the precept and Commandment of the Eternal God, in this place,
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and for this end, and so else where: Call vpon me in the day of trouble:
and for this end, and so Else where: Call upon me in the day of trouble:
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whatsoeuer day of trouble? I will deliuer thee, Psal 50.16. &c. and St. Iames, Jf any be afflicted, let him pray;
whatsoever day of trouble? I will deliver thee, Psalm 50.16. etc. and Saint James, If any be afflicted, let him pray;
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neither doth he leaue it as arbitrarie; he may pray or chuse, he must: there is the necessity of a precept laid vpon him.
neither does he leave it as arbitrary; he may pray or choose, he must: there is the necessity of a precept laid upon him.
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2 Prayer hath the promise: particularly of healing the land of the plague, in this place:
2 Prayer hath the promise: particularly of healing the land of the plague, in this place:
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it hath the promise of all things, Aske and you shall haue, whatsoeuer you shall aske the Father in my name, it shall be giuen vnto you.
it hath the promise of all things, Ask and you shall have, whatsoever you shall ask the Father in my name, it shall be given unto you.
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It hath the promise of all manner of deliuerances: Call vpon me in the day of trouble, whatsoeuer trouble, J will deliuer.
It hath the promise of all manner of Deliverances: Call upon me in the day of trouble, whatsoever trouble, J will deliver.
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It hath the promise of greater matters, grace, faith, wisedom of the spirit, of saluation, whosoeuer shal call vpon the name of the Lord, shall be saued.
It hath the promise of greater matters, grace, faith, Wisdom of the Spirit, of salvation, whosoever shall call upon the name of the Lord, shall be saved.
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Now put God faithfull, true, one that cannot lye, and wee haue many reasons, out of which wee may conclude.
Now put God faithful, true, one that cannot lie, and we have many Reasons, out of which we may conclude.
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If he promise it, he will doe it; if it hath the promise of all things, of this;
If he promise it, he will do it; if it hath the promise of all things, of this;
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if of all deliuerances, euen spirituall and eternall, of this:
if of all Deliverances, even spiritual and Eternal, of this:
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if of grace, and whats greater, of this, which is lesse, and so healing the land of the plague.
if of grace, and whats greater, of this, which is less, and so healing the land of the plague.
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3 As the Lord hath said, hee hath done. Gods people haue called vpon the Lord, and haue beene deliuered from the plague.
3 As the Lord hath said, he hath done. God's people have called upon the Lord, and have been Delivered from the plague.
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Dauid about this spake vnto the Lord in prayer, and the Lord was entreated; so the Niniuites from that which was minaced against them. David about this spoke unto the Lord in prayer, and the Lord was entreated; so the Niniuites from that which was minaced against them.
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It hath had deliuerance from all troubles, I sought the Lord, and hee heard me (his seeking was by prayer) and hee deliuered mee from all my feares, Psalm. 34. Gods people haue receiued grace by prayer, as Salomon, a wise and vnderstanding heart: encrease of grace:
It hath had deliverance from all Troubles, I sought the Lord, and he herd me (his seeking was by prayer) and he Delivered me from all my fears, Psalm. 34. God's people have received grace by prayer, as Solomon, a wise and understanding heart: increase of grace:
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they haue built vp themselues in their most holy faith, praying in the holy Ghost: They haue had deliuerance from sinne and the diuell.they have built up themselves in their most holy faith, praying in the holy Ghost: They have had deliverance from sin and the Devil.
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I said I will confesse, and thou forgauest, Psal. 52. What kinde of deuill is there, that is not cast out by fasting and prayer? I said I will confess, and thou forgavest, Psalm 52. What kind of Devil is there, that is not cast out by fasting and prayer?
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Put God now the same immutable, vnchangeable, his eare not deafe, that he cannot heare,
Put God now the same immutable, unchangeable, his ear not deaf, that he cannot hear,
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nor his arme shortned, that he cannot helpe, and wee may argue what he hath done, hee will to others rightly disposed, according to his promise:nor his arm shortened, that he cannot help, and we may argue what he hath done, he will to Others rightly disposed, according to his promise:
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hee hath deliuered from the plague, such as pray he will deliuer:
he hath Delivered from the plague, such as pray he will deliver:
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hee hath from all, hee will from this, others haue by prayer obtained greater mercies, eternall deliuerances:
he hath from all, he will from this, Others have by prayer obtained greater Mercies, Eternal Deliverances:
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why shall not we the lesser? deliuerance from sinne the cause, and shall it not together take away the effect?
why shall not we the lesser? deliverance from sin the cause, and shall it not together take away the Effect?
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4 It will follow, seeing prayer is a meanes to all the meanes, that haue a promise of healing the land of the plague, and a blessing on them.
4 It will follow, seeing prayer is a means to all the means, that have a promise of healing the land of the plague, and a blessing on them.
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It is a meanes of discouerie of sinne, the cause of the plague, by prayer that light which discouereth a man to himselfe, is attained:
It is a means of discovery of sin, the cause of the plague, by prayer that Light which Discovereth a man to himself, is attained:
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it is a meanes of humiliation, as Gods gift it descendeth, pluckt down from aboue by prayer:
it is a means of humiliation, as God's gift it Descendeth, plucked down from above by prayer:
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it is a meanes of seeking, I, seeking it selfe. It is a meanes of repentance, Conuert mee, and I shall be conuerted. It procureth all outward meanes;
it is a means of seeking, I, seeking it self. It is a means of Repentance, Convert me, and I shall be converted. It procureth all outward means;
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the Lord which by prayer giueth the end, giueth the meanes, Physitian his prescripts, its operation for good;
the Lord which by prayer gives the end, gives the means, physician his prescripts, its operation for good;
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euery thing is sanctified by the word and prayer. every thing is sanctified by the word and prayer.
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In a word, it is a meane to the prime and principall Physitian himselfe, a piercer of heauen,
In a word, it is a mean to the prime and principal physician himself, a piercer of heaven,
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and preuailer, and therefore it is reasonable, that prayer is prescribed a meanes, of healing the land of the plague.
and prevailer, and Therefore it is reasonable, that prayer is prescribed a means, of healing the land of the plague.
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Some may obiect, to pray is vain, the Lord knoweth before I tell him, before I aske:
some may Object, to pray is vain, the Lord Knoweth before I tell him, before I ask:
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Our heauenly Father knoweth, that we stand in neede of these things, Math. 6.32. It followeth not, I must not pray:Our heavenly Father Knoweth, that we stand in need of these things, Math. 6.32. It follows not, I must not pray:
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he knoweth, I neede it, and therefore may giue it me if he will, is the speech and thought of one that is proud and stubborne:
he Knoweth, I need it, and Therefore may give it me if he will, is the speech and Thought of one that is proud and stubborn:
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argue not in that manner, but obay, let it not disswage or discourage thee, but moue thee rather to pray, he knoweth my necessity, I may the boldlier aske.
argue not in that manner, but obey, let it not disswage or discourage thee, but move thee rather to pray, he Knoweth my necessity, I may the boldlier ask.
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But he saith, before wee call he will heare, Esai. 65.24. It is a truth hee saith it, and doth it sometimes, he is so gracious:
But he Says, before we call he will hear, Isaiah. 65.24. It is a truth he Says it, and does it sometime, he is so gracious:
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this may in like manner encourage vs:
this may in like manner encourage us:
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if hee will heare before, much more when as wee seeke vnto him in his meanes.
if he will hear before, much more when as we seek unto him in his means.
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But wicked men who doe not, who cannot pray acceptably: haue deliuerance from the plague. I answer, it is a truth:
But wicked men who do not, who cannot pray acceptably: have deliverance from the plague. I answer, it is a truth:
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so patient and long suffering is the Lord: and yet, though some bee deliuered many thousands, are cut off by the plague;
so patient and long suffering is the Lord: and yet, though Some be Delivered many thousands, Are Cut off by the plague;
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so long as they pray not, they are open to vengeance;
so long as they pray not, they Are open to vengeance;
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Powre out thine indignation vpon the Heathen that know thee not, and families that call not vpon thy name. Pour out thine Indignation upon the Heathen that know thee not, and families that call not upon thy name.
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A wicked man, not praying, cannot expect deliuerance:
A wicked man, not praying, cannot expect deliverance:
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it is not a blessing to such a man to be deliuered, his naturall course from euill to worse:
it is not a blessing to such a man to be Delivered, his natural course from evil to Worse:
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hee encreaseth sinnes, and shall heape vp sorrowes and plagues vpō his head, in time to be executed.
he increases Sins, and shall heap up sorrows and plagues upon his head, in time to be executed.
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But for ought I see, the families that call on GOD, and persons that pray, I, Ministers themselues are taken away, &c. It is a truth sometimes, not euer.
But for ought I see, the families that call on GOD, and Persons that pray, I, Ministers themselves Are taken away, etc. It is a truth sometime, not ever.
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Many that call on the name of the Lord, are thus saued. If not, it is Gods meanes, and it shall further their account.
Many that call on the name of the Lord, Are thus saved. If not, it is God's means, and it shall further their account.
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Suppose such a man taken away, the euill of the plague is taken away too: it is not to them a curse, but a blessing:
Suppose such a man taken away, the evil of the plague is taken away too: it is not to them a curse, but a blessing:
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1043
Blessed are the dead that dye in the Lord: whatsoeuer dead:Blessed Are the dead that die in the Lord: whatsoever dead:
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If once the earthen house of our Tabernacle be dissolued, we haue a place not made with hands, eternall in the heauens. If once the earthen house of our Tabernacle be dissolved, we have a place not made with hands, Eternal in the heavens.
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1045
Though God heare him not to temporall, hee heareth him to temporall and eternall saluation:
Though God hear him not to temporal, he hears him to temporal and Eternal salvation:
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1046
and if the man that calleth vpon God be taken away, how shalt thou who neglectest that duty dreame once, thou shalt euer escape?
and if the man that calls upon God be taken away, how shalt thou who neglectest that duty dream once, thou shalt ever escape?
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1 It serueth for our iust reproofe and condemnation, who haue not answered Gods call, nor vsed his means:
1 It serveth for our just reproof and condemnation, who have not answered God's call, nor used his means:
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by sin, the cause we haue bin called on, & might haue bene moued to pray:
by since, the cause we have been called on, & might have be moved to pray:
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the plague, the effect, hath beene long with vs, from 10. and 11. a weeke, it hath made gradations to some thousands:
the plague, the Effect, hath been long with us, from 10. and 11. a Week, it hath made gradations to Some thousands:
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and yet alas, where hath beene our prayer, priuate prayer: the Lord is to be iustified, we to be condemned:
and yet alas, where hath been our prayer, private prayer: the Lord is to be justified, we to be condemned:
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it argueth contempt, pride, a slight conceit of Gods iudgements, as if wee were of that spirit, that wee would not be beholding to the Lord for it:
it argue contempt, pride, a slight conceit of God's Judgments, as if we were of that Spirit, that we would not be beholding to the Lord for it:
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we would not so much as speake, as open our lips: how iustly may the Lord slight vs and our prayer:
we would not so much as speak, as open our lips: how justly may the Lord slight us and our prayer:
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It is what he doth threaten, because I haue called, and yee haue refused, I haue stretched out mine hands, and no man will answer:
It is what he does threaten, Because I have called, and ye have refused, I have stretched out mine hands, and no man will answer:
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1054
it shall come to passe, when feare commeth as desolation, and destruction as a whirle winde, when distresse & anguish cōmeth vpon you,
it shall come to pass, when Fear comes as desolation, and destruction as a whirl wind, when distress & anguish comes upon you,
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1055
then shall yee call vpon me, but I will not answer. When as the Lord first called me, we had litle feare: we had no desolation;then shall ye call upon me, but I will not answer. When as the Lord First called me, we had little Fear: we had no desolation;
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our feare is now desolation, destruction is amongst vs as a whirle winde:
our Fear is now desolation, destruction is among us as a whirl wind:
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wee haue distresse, and anguish is come vpon vs, except the Lord bee mercifull, wee amend, and yet crie mightily:
we have distress, and anguish is come upon us, except the Lord be merciful, we amend, and yet cry mightily:
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1058
the latter part may bee as truly accomplished as was the former. 2 It sheweth vs the great goodnesse and mercy of the Lord:
the latter part may be as truly accomplished as was the former. 2 It shows us the great Goodness and mercy of the Lord:
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1059
it is mercy in our great miserie, to shew vs meanes, and wee must acknowledge it from this text of Scripture:
it is mercy in our great misery, to show us means, and we must acknowledge it from this text of Scripture:
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1060
but that which magnifieth mercie indeed, is, that these are the means, humble our selues, and pray.
but that which magnifieth mercy indeed, is, that these Are the means, humble our selves, and pray.
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1061
It is a small benefit that is not worthy asking: it is an easie taske to obtaine so great a fauour for asking.
It is a small benefit that is not worthy asking: it is an easy task to obtain so great a favour for asking.
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1062
It is true, it is an hard and waighty task, if it be done as it ought:
It is true, it is an hard and weighty task, if it be done as it ought:
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1063
euery man cannot pray, and yet the mercy of God neuer the lesse; the meane of it selfe not the harder, neither doth the Lord therefore prescribe it,
every man cannot pray, and yet the mercy of God never the less; the mean of it self not the harder, neither does the Lord Therefore prescribe it,
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1064
because wee cannot, but because his meanes is prayer.
Because we cannot, but Because his means is prayer.
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1065
Yea, when as he doth enioyne vs prayer, what doth hee but desire acquaintance, familiar interchange of words:
Yea, when as he does enjoin us prayer, what does he but desire acquaintance, familiar interchange of words:
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1066
what doth he but afford his presence, requires ours, that wee giue vp our petitions into his owne hands, in our owne words.
what does he but afford his presence, requires ours, that we give up our petitions into his own hands, in our own words.
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1067
Mans sinne, Adams fall cannot endure familiarity with the Lord.
men sin, Adams fallen cannot endure familiarity with the Lord.
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1068
Adam falne, fled from God, and hid himselfe in the Garden, and would hardly be drawne to speake,Adam fallen, fled from God, and hid himself in the Garden, and would hardly be drawn to speak,
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1069
or giue any account at all vnto the Lord. Thus is it with all the sonnes of Adam, they call not:
or give any account At all unto the Lord. Thus is it with all the Sons of Adam, they call not:
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1070
when GOD is thought vpon, he is apprehended as a Iudge, as an auenger, as a Lyon, and a Beare, as a consuming fire; man cannot endure to see him,
when GOD is Thought upon, he is apprehended as a Judge, as an avenger, as a lion, and a Bear, as a consuming fire; man cannot endure to see him,
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1071
or to speake with him, he cannot grapple with him. Gods children haue in them that which flyeth God, according to that they are auerse,
or to speak with him, he cannot grapple with him. God's children have in them that which flies God, according to that they Are averse,
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1072
and awkeward in comming into the presence of GOD, in calling vpon the name of God:
and awkward in coming into the presence of GOD, in calling upon the name of God:
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1073
when as they doe otherwise, it is by a supernaturall power: they haue powred vpon them the spirit of supplication and prayer, it is by the spirit of adoption receiued, whereby they cry, Abba Father.
when as they do otherwise, it is by a supernatural power: they have poured upon them the Spirit of supplication and prayer, it is by the Spirit of adoption received, whereby they cry, Abba Father.
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Now when as man is so backward, what a mercie of God is it to come after vs, to lay such a burthen as this is vpon vs;
Now when as man is so backward, what a mercy of God is it to come After us, to lay such a burden as this is upon us;
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to desire and commaund familiarity with vs? and when as wee will not entertaine it else, to send the pestilence amongst vs, to enforce vs;
to desire and command familiarity with us? and when as we will not entertain it Else, to send the pestilence among us, to enforce us;
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great men deale not so with their poore neighbours:
great men deal not so with their poor neighbours:
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euerie King hath not such respect vnto his poore subiects, when as they follow them with petitions, crie,
every King hath not such respect unto his poor Subjects, when as they follow them with petitions, cry,
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and the commaundement of the Lord, is prayer:
and the Commandment of the Lord, is prayer:
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holy and humble familiar speech, which must be acknowledged by vs. Yea, when as he calleth vpon vs to pray,
holy and humble familiar speech, which must be acknowledged by us Yea, when as he calls upon us to pray,
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as a meanes against the plague:
as a means against the plague:
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what doth hee but performe his promise of enabling vs to exercise grace, and growe in it;
what does he but perform his promise of enabling us to exercise grace, and grow in it;
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according to that, I will cause them to walke in my statutes and commaundements, and to doe them: And another;
according to that, I will cause them to walk in my statutes and Commandments, and to do them: And Another;
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Those that bee planted in the house of the Lord, shall flourish, &c. they shall bring forth more fruit in their age: Those that be planted in the house of the Lord, shall flourish, etc. they shall bring forth more fruit in their age:
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And in it wee are to take notice, as of the truth, so of the wisedome of the Lord;
And in it we Are to take notice, as of the truth, so of the Wisdom of the Lord;
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out of which by contrary meanes, hee effecteth his pleasure, causing the plague to effect that, which direct meanes doe not.
out of which by contrary means, he Effecteth his pleasure, causing the plague to Effect that, which Direct means do not.
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Gods mercie, truth, wisedome, in this, are to bee considered by vs, wee are not to take his name in vaine:
God's mercy, truth, Wisdom, in this, Are to be considered by us, we Are not to take his name in vain:
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but to giue him his ends, to come vnto him, pray heartily, continue in prayer:
but to give him his ends, to come unto him, pray heartily, continue in prayer:
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and leaue not in the temporall benefit, the cure of the land, but in exercise of grace,
and leave not in the temporal benefit, the cure of the land, but in exercise of grace,
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and it groath, and giuing the Lord the glory of these his attributes, which (mee thinkes) are clearely seene in this, that the iniunction of the Lord, is prayer.
and it groat, and giving the Lord the glory of these his attributes, which (me thinks) Are clearly seen in this, that the injunction of the Lord, is prayer.
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3 If prayer bee a meanes of curing a land of the plague. It may be vnto vs an vse of instruction and examination for instruction:
3 If prayer be a means of curing a land of the plague. It may be unto us an use of instruction and examination for instruction:
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for when wee are called vpon to pray, wee are called vpon for more then doth appeare at the first sight.
for when we Are called upon to pray, we Are called upon for more then does appear At the First sighed.
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When as a Physitian prescribeth Methridate, it is not that which may haue the name,
When as a physician prescribeth Mithridate, it is not that which may have the name,
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but that which besides the name, hathal ingredients belonging vnto the same, &c. Thus is it in this case,
but that which beside the name, hathal ingredients belonging unto the same, etc. Thus is it in this case,
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when as our heauenly Physitian prescribeth prayer for the plague: he doth not entend euery prayer, but such as hath all requisite ingredients.
when as our heavenly physician prescribeth prayer for the plague: he does not intend every prayer, but such as hath all requisite ingredients.
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There are some things which will hinder these, must be put a part; other that farther it, which must be looked vnto, and prouided to the very vttermost.
There Are Some things which will hinder these, must be put a part; other that farther it, which must be looked unto, and provided to the very uttermost.
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That which is to be put away (besides worldly businesse and affaires, which in times of prayer, hinder and choke that worke) is our sinne:
That which is to be put away (beside worldly business and affairs, which in times of prayer, hinder and choke that work) is our sin:
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all vitious and vngodly courses, trades of sinne, especially the sinnes which procure the plague, and bring that iudgement vpon the land:
all vicious and ungodly courses, trades of sin, especially the Sins which procure the plague, and bring that judgement upon the land:
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and this is a duty enioyned vnto euery man.
and this is a duty enjoined unto every man.
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Let euery man that calleth vpon the name of the Lord, depart from iniquitie: as euery man must pray, Let every man that calls upon the name of the Lord, depart from iniquity: as every man must pray,
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so euery man that doth pray, must depart from iniquity.
so every man that does pray, must depart from iniquity.
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The reason is good, the Lord will not heare sinners, liuing in the same without repentance.
The reason is good, the Lord will not hear Sinners, living in the same without Repentance.
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Wee be sure that the Lord heareth not sinners, the Lord hideth himselfe, as it were with a cloude, that the prayer of the wicked passeth not through. we be sure that the Lord hears not Sinners, the Lord Hideth himself, as it were with a cloud, that the prayer of the wicked passes not through.
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Prayer is a sacrifice, and the sacrifice of the wicked is abomination to the Lord. Particularly, the sinnes spoken of, omissions, commissions must bee put away. Pride: Prayer is a sacrifice, and the sacrifice of the wicked is abomination to the Lord. Particularly, the Sins spoken of, omissions, commissions must be put away. Pride:
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God resisteth the proud; anger, wrath, and malice must be deposea: pure hands without wrath and doubting, must be lifted vp: God Resisteth the proud; anger, wrath, and malice must be deposea: pure hands without wrath and doubting, must be lifted up:
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Cruelty and vnmercifulnes, such as stop their eares at the crie of the poore, the Lord will turne his eare from them:
Cruelty and unmercifulness, such as stop their ears At the cry of the poor, the Lord will turn his ear from them:
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Neglect, contempt, slighting of the word of God: He that turneth away his eare from the Law, euen his prayer shall bee abominable.
Neglect, contempt, slighting of the word of God: He that turns away his ear from the Law, even his prayer shall be abominable.
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Therefore it is come to passe, that as he cryed, and you would not heare: so you shall crie, &c. and I will not heare, saith the Lord of hoasts. Therefore it is come to pass, that as he cried, and you would not hear: so you shall cry, etc. and I will not hear, Says the Lord of hosts.
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It is a truth of euery other particular sinne liued in without repentance;
It is a truth of every other particular sin lived in without Repentance;
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wee neede to goe no farther then my Text, wherein with prayer is conioyned, turning from their euill wayes, that is their sinnes. 1 Positiue requisites are; first, faith:
we need to go no farther then my Text, wherein with prayer is conjoined, turning from their evil ways, that is their Sins. 1 Positive requisites Are; First, faith:
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a liuely faith must bee an ingredient: Hee that commeth to the Lord, must beleeue:
a lively faith must be an ingredient: He that comes to the Lord, must believe:
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it is the prayer of the faithfull that auaileth much, Iam. 1. The prayer of faith shall saue the sicke, Iam. 5. Let not that man that wauereth or staggereth out of vnbeliefe, thinke that he shall receiue any thing:
it is the prayer of the faithful that avails much, Iam. 1. The prayer of faith shall save the sick, Iam. 5. Let not that man that wavereth or staggereth out of unbelief, think that he shall receive any thing:
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whatsoeuer is without faith, is sinne. Indeede how can a man call vpon him, in whom he hath not beleeued? whatsoever is without faith, is sin. Indeed how can a man call upon him, in whom he hath not believed?
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2 Hope, whence Dauid in prayer, Let thy mercies be vpon vs according, and as wee hope in thee, Psalm. 37. vlt.
2 Hope, whence David in prayer, Let thy Mercies be upon us according, and as we hope in thee, Psalm. 37. Ult.
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3 Loue vnto God and man, without which, all is vnprofitable, 1. Cor. 13. If at the Altar wee remember ought that another hath against vs, we must leaue our gift there;
3 Love unto God and man, without which, all is unprofitable, 1. Cor. 13. If At the Altar we Remember ought that Another hath against us, we must leave our gift there;
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first be reconciled, then come and offer, Math 5. Forgiue, as I forgiue, for I forgiue: First be reconciled, then come and offer, Math 5. Forgive, as I forgive, for I forgive:
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so did our Lord teach vs to pray. 4 Righteousnesse;
so did our Lord teach us to pray. 4 Righteousness;
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The eyes of the Lord are vpon the righteous, and his eares are open to their prayers. Holinesse: The eyes of the Lord Are upon the righteous, and his ears Are open to their Prayers. Holiness:
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wee must hold vp pure hands, saith the Apostle, in prayer. Innocencie:
we must hold up pure hands, Says the Apostle, in prayer. Innocence:
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I will wash mine hands in innocencie, and so will I compasse thine Altar, O Lord. Godlinesse:I will wash mine hands in innocence, and so will I compass thine Altar, Oh Lord. Godliness:
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For this shall euerie man that is godlie, make his prayer vnto thee, &c. Humility: Lord thou hast heard the desires of the humble. Hunger and thirst: For this shall every man that is godly, make his prayer unto thee, etc. Humility: Lord thou hast herd the Desires of the humble. Hunger and thirst:
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The Lord filleth the hungry, and the rich hee sendeth empty away. Contrition: The sacrifice of the Lord, is a broken and a contrite heart: The Lord fills the hungry, and the rich he sends empty away. Contrition: The sacrifice of the Lord, is a broken and a contrite heart:
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a broken and a contrite spirit, O Lord, thou wilt not despise. Feruencie: The prayer of the faithfull auaileth much: a broken and a contrite Spirit, Oh Lord, thou wilt not despise. Fervency: The prayer of the faithful avails much:
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but with an if, if it bee feruent. Hence Christ in his prayer, Father if it bee possible, &c. Father if it bee possible. And againe the third time: Father if it be possible. He repeateth it often:
but with an if, if it be fervent. Hence christ in his prayer, Father if it be possible, etc. Father if it be possible. And again the third time: Father if it be possible. He repeateth it often:
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he sent forth stronge cries and teares. Hence Paul three times: and Abraham oftner beseecheth. The Niniuites preuailing, cried mightily.
he sent forth strong cries and tears. Hence Paul three times: and Abraham oftener Beseecheth. The Niniuites prevailing, cried mightily.
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Iacobs prayer was a wrastling with the Lord. Moyses in his prayer would not let God alone. The voyce or resolution of a preuailer in prayer, is that to God, which the Sunamite spake to Elisha, As the Lord liueth I will not let thee goe, &c. Iacobs prayer was a wrestling with the Lord. Moses in his prayer would not let God alone. The voice or resolution of a prevailer in prayer, is that to God, which the Shunamite spoke to Elisha, As the Lord lives I will not let thee go, etc.
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It must be prayer in and from the heart, as well as the mouth, with Hanah though our lips scarse moue,
It must be prayer in and from the heart, as well as the Mouth, with Hannah though our lips scarce move,
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or moue neuer so fast, we must withall speake in our heart: Mine heart answereth, saith Dauid, thy face Lord will I seeke.
or move never so fast, we must withal speak in our heart: Mine heart Answers, Says David, thy face Lord will I seek.
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The complaint of the Lord by the Prophet, was, They haue not cried vnto mee in their hearts,
The complaint of the Lord by the Prophet, was, They have not cried unto me in their hearts,
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though they haue howled vpon their beds: Therefore the Church in the Lamentations, Let vs lift vp our hearts and hands:
though they have howled upon their Beds: Therefore the Church in the Lamentations, Let us lift up our hearts and hands:
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God is a spirit, and such as worship him, must worship him in spirit and truth. God is a Spirit, and such as worship him, must worship him in Spirit and truth.
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We must pray in the holy Ghost, it assisting, and enabling, actuating our heart. Wee must looke vnto Gods will, in a precept, a promise, or warranted example.
We must pray in the holy Ghost, it assisting, and enabling, actuating our heart. we must look unto God's will, in a precept, a promise, or warranted Exampl.
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When thou saidest seeke my face, mine heart answered, thy face Lord will I seeke. It expecteth the word from Gods mouth, and putteth it to vse.When thou Said seek my face, mine heart answered, thy face Lord will I seek. It Expects the word from God's Mouth, and putteth it to use.
c-crq pns21 vvd2 vvi po11 n1, po11 n1 vvd, po21 n1 n1 vmb pns11 vvi. pn31 vvz dt n1 p-acp npg1 n1, cc vvz pn31 pc-acp vvi.
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Some not remembring this, Aske they knew not what; they aske amisse to spend vpon lust, and receiue not:
some not remembering this, Ask they knew not what; they ask amiss to spend upon lust, and receive not:
d xx vvg d, vvb pns32 vvd xx r-crq; pns32 vvb av pc-acp vvi p-acp n1, cc vvb xx:
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and in this sence it is true, that as a man must pray with his spirit, so with his vnderstanding also, 1. Cor. 14, 15.
and in this sense it is true, that as a man must pray with his Spirit, so with his understanding also, 1. Cor. 14, 15.
cc p-acp d n1 pn31 vbz j, cst p-acp dt n1 vmb vvi p-acp po31 n1, av p-acp po31 n1 av, crd np1 crd, crd
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We must resigne our wills, absolutely good is to bee prayed for, and euill prayed against,
We must resign our wills, absolutely good is to be prayed for, and evil prayed against,
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and yet because wee cannot iudge euer rightly of good and euill for vs, wee must resigne our selues.
and yet Because we cannot judge ever rightly of good and evil for us, we must resign our selves.
cc av c-acp pns12 vmbx vvi av av-jn pp-f j cc j-jn p-acp pno12, pns12 vmb vvi po12 n2.
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It is the Lord, let him doe with mee what seemeth good in his eyes. We are but beggers, and there is small reason that we should be choosers.It is the Lord, let him do with me what seems good in his eyes. We Are but beggars, and there is small reason that we should be choosers.
pn31 vbz dt n1, vvb pno31 vdi p-acp pno11 r-crq vvz j p-acp po31 n2. pns12 vbr p-acp n2, cc pc-acp vbz j n1 cst pns12 vmd vbi n2.
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Adde once more, our prayer must bee put vp in the name of Christ: Whatsoeuer you aske the Father in my name, hath its limitation:
Add once more, our prayer must be put up in the name of christ: Whatsoever you ask the Father in my name, hath its limitation:
vvb a-acp av-dc, po12 n1 vmb vbi vvn a-acp p-acp dt n1 pp-f np1: r-crq pn22 vvb dt n1 p-acp po11 n1, vhz po31 n1:
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He is the only Mediator, Redeemer, Aduocat, & Intercessor, in whose name, & the Altar vpon whom our prayers must be laide, if they ascend as Incense:
He is the only Mediator, Redeemer, Advocate, & Intercessor, in whose name, & the Altar upon whom our Prayers must be laid, if they ascend as Incense:
pns31 vbz dt j n1, n1, n1, cc n1, p-acp rg-crq n1, cc dt n1 p-acp ro-crq po12 n2 vmb vbi vvn, cs pns32 vvb p-acp n1:
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and therefore our Church, as the Apostle will haue all to bee done, closeth her prayers in and through our Lord Jesus Christ.
and Therefore our Church, as the Apostle will have all to be done, closeth her Prayers in and through our Lord jesus christ.
cc av po12 n1, p-acp dt n1 vmb vhi d pc-acp vbi vdn, vvz po31 n2 p-acp cc p-acp po12 n1 np1 np1.
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Againe, a preuailing prayer must haue perseuerance: God doth not alwayes answer at the first call, that hee may exercise grace, faith, hope, patience:
Again, a prevailing prayer must have perseverance: God does not always answer At the First call, that he may exercise grace, faith, hope, patience:
av, dt j-vvg n1 vmb vhi n1: np1 vdz xx av vvb p-acp dt ord vvi, cst pns31 vmb vvi n1, n1, n1, n1:
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Hee that beleeueth maketh not haeste; if we hope, we abide with patience, saith the Apostle: He that Believeth makes not haeste; if we hope, we abide with patience, Says the Apostle:
pns31 cst vvz vvz xx n1; cs pns12 vvb, pns12 vvb p-acp n1, vvz dt n1:
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and so for the triall of grace:
and so for the trial of grace:
cc av p-acp dt n1 pp-f n1:
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a counterfeit may for a fit howle vpon his bed, crie Lord, Lord, he will not hold out:
a counterfeit may for a fit howl upon his Bed, cry Lord, Lord, he will not hold out:
dt n-jn vmb p-acp dt j vvi p-acp po31 n1, vvb n1, n1, pns31 vmb xx vvi av:
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he will not pray alwayes, the Lord will giue vs a sight of sinne, and sensibility of his displeasure, that wee may search and trie our wayes, and turne vnto the Lord. he will not pray always, the Lord will give us a sighed of sin, and sensibility of his displeasure, that we may search and try our ways, and turn unto the Lord.
pns31 vmb xx vvi av, dt n1 vmb vvi pno12 dt n1 pp-f n1, cc n1 pp-f po31 n1, cst pns12 vmb vvi cc vvi po12 n2, cc vvi p-acp dt n1.
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The benefit begged, must bee valued when it commeth:
The benefit begged, must be valued when it comes:
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The Lord delighteth in the prayers of his Saints, as a father in the talking of a childe.
The Lord delights in the Prayers of his Saints, as a father in the talking of a child.
dt n1 vvz p-acp dt n2 pp-f po31 n2, c-acp dt n1 p-acp dt n-vvg pp-f dt n1.
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A childe is so set on his play, that he is hardly drawne to talke; therefore the father holdeth the Apple in his hand;
A child is so Set on his play, that he is hardly drawn to talk; Therefore the father holds the Apple in his hand;
dt n1 vbz av vvn p-acp po31 n1, cst pns31 vbz av vvn pc-acp vvi; av dt n1 vvz dt n1 p-acp po31 n1;
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had the child the Apple, farewell father: and right thus is it with vs and God.
had the child the Apple, farewell father: and right thus is it with us and God.
vhd dt n1 dt n1, uh-n n1: cc av-jn av vbz pn31 p-acp pno12 cc np1.
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It may be wee are not fitted for that blessing: it may be the Lord intendeth a greater:
It may be we Are not fitted for that blessing: it may be the Lord intends a greater:
pn31 vmb vbi pns12 vbr xx vvn p-acp d n1: pn31 vmb vbi dt n1 vvz dt jc:
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for all these reasons he deferring answer, will haue vs to holde out in prayer.
for all these Reasons he deferring answer, will have us to hold out in prayer.
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The Euangelist saith, that Christ put forth a parable, the scope of which, was, that wee should pray, and not be weary. The Evangelist Says, that christ put forth a parable, the scope of which, was, that we should pray, and not be weary.
dt np1 vvz, cst np1 vvd av dt n1, dt n1 pp-f r-crq, vbds, cst pns12 vmd vvi, cc xx vbi j.
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Last of all, when as a man doth pray, hee must vse all other meanes.
Last of all, when as a man does pray, he must use all other means.
ord pp-f d, c-crq c-acp dt n1 vdz vvi, pns31 vmb vvi d j-jn n2.
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Paul in a storme prayed, had a promise of safety, and yet all must abide in the ship. When the Lord will saue Lot, hee must serue his prouidence, and goe out of Sodome. Paul in a storm prayed, had a promise of safety, and yet all must abide in the ship. When the Lord will save Lot, he must serve his providence, and go out of Sodom.
np1 p-acp dt n1 vvd, vhd dt n1 pp-f n1, cc av d vmb vvi p-acp dt n1. c-crq dt n1 vmb vvi n1, pns31 vmb vvi po31 n1, cc vvi av pp-f np1.
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Iacob wrastled with God, and preuailed, receiued a promise, to preuaile with man. Hee did so,Iacob wrestled with God, and prevailed, received a promise, to prevail with man. He did so,
np1 vvn p-acp np1, cc vvd, vvd dt n1, p-acp vvb p-acp n1. pns31 vdd av,
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and yet went and met Esau, brought him a present, and fell before him seauen times.
and yet went and met Esau, brought him a present, and fell before him seauen times.
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Hezekiah prayeth, is heard, and yet vseth a bunch of Figges. Wee must not now looke, that the Lord prescribe the particular Physicke, or outward preseruatiue: That case was extraordinarie:Hezekiah Prayeth, is herd, and yet uses a bunch of Figs. we must not now look, that the Lord prescribe the particular Physic, or outward preservative: That case was extraordinary:
np1 vvz, vbz vvn, cc av vvz dt n1 pp-f n2. pns12 vmb xx av vvi, cst dt n1 vvb dt j n1, cc j n1: cst n1 vbds j:
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his ordinarie meane is a learned and godly Physitian, auoyd vnwarrantable occasions of danger, as companie with such as are infected;
his ordinary mean is a learned and godly physician, avoid unwarrantable occasions of danger, as company with such as Are infected;
png31 j n1 vbz dt j cc j n1, vvi j n2 pp-f n1, c-acp n1 p-acp d c-acp vbr vvn;
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vse all other meanes, euen flight it selfe, (with its cautions) otherwise we do but as he that crieth Lord, and lyeth still in the ditch:
use all other means, even flight it self, (with its cautions) otherwise we do but as he that cries Lord, and lies still in the ditch:
vvb d j-jn n2, av n1 pn31 n1, (p-acp po31 n2) av pns12 vdi cc-acp c-acp pns31 cst vvz n1, cc vvz av p-acp dt n1:
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He that hath appointed the end, deliuery, appointeth meanes, prayer, and all other;
He that hath appointed the end, delivery, appoints means, prayer, and all other;
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our prayer, without vse of other meanes, is but a tempting of God, a prouocation of God.
our prayer, without use of other means, is but a tempting of God, a provocation of God.
po12 n1, p-acp n1 pp-f j-jn n2, vbz p-acp dt j-vvg pp-f np1, dt n1 pp-f np1.
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We now see what must be put away, what taken vp.
We now see what must be put away, what taken up.
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The particular ingredients, I haue spent time in gathering them, and naming them, they are all substantiall, I could not leaue as much as one out:
The particular ingredients, I have spent time in gathering them, and naming them, they Are all substantial, I could not leave as much as one out:
dt j n2, pns11 vhb vvn n1 p-acp vvg pno32, cc vvg pno32, pns32 vbr d j, pns11 vmd xx vvi p-acp d c-acp pi av:
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now let vs put this to vse.
now let us put this to use.
av vvb pno12 vvi d pc-acp vvi.
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We are this day by the commandemen of God and man, in the presence of God:
We Are this day by the commandemen of God and man, in the presence of God:
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One taske enioyned vs by both, is prayer:
One task enjoined us by both, is prayer:
pi n1 vvn pno12 p-acp d, vbz n1:
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by prayer we are to entreate the face of the Lord, to take away from vs his heauie hand in the plague, his imminent hand of famine;
by prayer we Are to entreat the face of the Lord, to take away from us his heavy hand in the plague, his imminent hand of famine;
p-acp n1 pns12 vbr p-acp vvi dt n1 pp-f dt n1, pc-acp vvi av p-acp pno12 po31 j n1 p-acp dt n1, po31 j n1 pp-f n1;
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his gracious protection of our Nauie and Armies, by sea and land, to remoue our sinnes which alone can hinder.
his gracious protection of our Navy and Armies, by sea and land, to remove our Sins which alone can hinder.
po31 j n1 pp-f po12 n1 cc n2, p-acp n1 cc n1, pc-acp vvi po12 n2 r-crq av-j vmb vvi.
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It would comfort our soules to bee perswaded, wee shall preuaile with God:
It would Comfort our Souls to be persuaded, we shall prevail with God:
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it would trouble vs not a little, that hee should still frowne vpon vs, and reiect our prayers.
it would trouble us not a little, that he should still frown upon us, and reject our Prayers.
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With Caine it would cast our countenances downe. With Cain it would cast our countenances down.
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If wee will bee freed from the trouble of the one, and enioy the comforts of the other, we must pray in this manner.
If we will be freed from the trouble of the one, and enjoy the comforts of the other, we must pray in this manner.
cs pns12 vmb vbi vvn p-acp dt n1 pp-f dt crd, cc vvi dt n2 pp-f dt n-jn, pns12 vmb vvi p-acp d n1.
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Examine wee our selues therefore of the particulars.
Examine we our selves Therefore of the particulars.
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Haue we departed from our sins? omissions, commissions, all sinnes, the sinnes especially which cause the plague.
Have we departed from our Sins? omissions, commissions, all Sins, the Sins especially which cause the plague.
vhb pns12 vvn p-acp po12 n2? n2, n2, d n2, dt n2 av-j r-crq n1 dt n1.
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Is there a cessation in mouth, in life, I, in our hearts from the same? is it our desire and endeuour,
Is there a cessation in Mouth, in life, I, in our hearts from the same? is it our desire and endeavour,
vbz pc-acp dt n1 p-acp n1, p-acp n1, pns11, p-acp po12 n2 p-acp dt d? vbz pn31 po12 n1 cc n1,
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and haue wee attaining that, set our selues to call vpon God this day? Are we come, and doe wee vse a liuely faith, hope, charity, holinesse, righteousnesse, innocencie,
and have we attaining that, Set our selves to call upon God this day? are we come, and do we use a lively faith, hope, charity, holiness, righteousness, innocence,
cc vhb pns12 vvg cst, vvb po12 n2 pc-acp vvi p-acp np1 d n1? vbr pns12 vvn, cc vdb pns12 vvb dt j n1, n1, n1, n1, n1, n1,
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and the rest of the named graces:
and the rest of the nam graces:
cc dt n1 pp-f dt j-vvn n2:
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are our prayers feruent, as those that hunger and thirst for the fauour of God? Doe wee lift vp hearts as well as hands to GOD, building vpon his promises, with resignation to his will,
Are our Prayers fervent, as those that hunger and thirst for the favour of God? Do we lift up hearts as well as hands to GOD, building upon his promises, with resignation to his will,
vbr po12 n2 j, c-acp d cst n1 cc n1 p-acp dt n1 pp-f np1? vdb pns12 vvd a-acp n2 c-acp av c-acp n2 p-acp np1, vvg p-acp po31 n2, p-acp n1 p-acp po31 n1,
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and all in the name of our Lord Iesus Christ? And is there a purpose in thee to perseuere in prayer,
and all in the name of our Lord Iesus christ? And is there a purpose in thee to persevere in prayer,
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and the vse of all other holy and wholsome meanes.
and the use of all other holy and wholesome means.
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Surely the promises are made to vs, so many of vs may waight on the Lord comfortably, for a gracious answer.
Surely the promises Are made to us, so many of us may weight on the Lord comfortably, for a gracious answer.
np1 dt n2 vbr vvn p-acp pno12, av d pp-f pno12 vmb n1 p-acp dt n1 av-j, p-acp dt j n1.
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1182
Wee haue sowne for it, and in due time we shall reape, if we faint not.
we have sown for it, and in due time we shall reap, if we faint not.
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But if it bee otherwise with vs, that as yet wee still liue in our olde sinnes;
But if it be otherwise with us, that as yet we still live in our old Sins;
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the particulars often spoken of, which haue called out the plague, being the old men & womē we were before.
the particulars often spoken of, which have called out the plague, being the old men & women we were before.
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1185
There being no restraint of those courses, or onely that which is outward, for this day and time of humiliation, our hearts and minds being as foule as euer before.
There being no restraint of those courses, or only that which is outward, for this day and time of humiliation, our hearts and minds being as foul as ever before.
a-acp vbg dx n1 pp-f d n2, cc av-j cst r-crq vbz j, c-acp d n1 cc n1 pp-f n1, po12 n2 cc n2 vbg a-acp j c-acp av a-acp.
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1186
If it bee so that none of those graces, or not all; (indeede where they be not all, there bee none) which are prescribed •ngredients in this duty of prayer,
If it be so that none of those graces, or not all; (indeed where they be not all, there be none) which Are prescribed •ngredients in this duty of prayer,
cs pn31 vbb av cst pix pp-f d n2, cc xx d; (av c-crq pns32 vbb xx d, pc-acp vbi pi) r-crq vbr vvn n2 p-acp d n1 pp-f n1,
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or the manner. (And good Lord, how many such men call vpon God this day? no naturall man can doe it.
or the manner. (And good Lord, how many such men call upon God this day? no natural man can do it.
cc dt n1. (cc j n1, c-crq d d n2 vvb p-acp np1 d n1? uh-dx j n1 vmb vdi pn31.
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All the imaginations of the thoughts of his heart are euill, onely, and continually: All the Imaginations of the thoughts of his heart Are evil, only, and continually:
d dt n2 pp-f dt n2 pp-f po31 n1 vbr j-jn, av-j, cc av-j:
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they are men without faith and hope, none of them that doe good, no not one;
they Are men without faith and hope, none of them that do good, no not one;
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they are naturall men, without the spirit, and so the fruits or graces of the same.
they Are natural men, without the Spirit, and so the fruits or graces of the same.
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They cannot bee feruent, holy fire is not kindled within them, how can it flame? Hipocrites cannot pray alwayes. How much lesse the man that is vnder Gods curse, in blindnesse and hardnesse of heart, habituated in sinne, accustomed to doe euill, on whom the sentence is past,
They cannot be fervent, holy fire is not kindled within them, how can it flame? Hypocrites cannot pray always. How much less the man that is under God's curse, in blindness and hardness of heart, habituated in sin, accustomed to do evil, on whom the sentence is past,
pns32 vmbx vbi j, j n1 vbz xx vvn p-acp pno32, q-crq vmb pn31 vvi? n2 vmbx vvi av. c-crq av-d av-dc dt n1 cst vbz p-acp ng1 n1, p-acp n1 cc n1 pp-f n1, vvn p-acp n1, vvn pc-acp vdi j-jn, p-acp ro-crq dt n1 vbz j,
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for long vnfruitfulnesse vnder the Gospell, neuer growe fruit vpon thee more: and there be many thousands of these knowne vnto GOD in our congregations.)
for long unfruitfulness under the Gospel, never grow fruit upon thee more: and there be many thousands of these known unto GOD in our congregations.)
p-acp j n1 p-acp dt n1, av-x vvi n1 p-acp pno21 av-dc: cc pc-acp vbi d crd pp-f d vvn p-acp np1 p-acp po12 n2.)
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If it bee thus with any of vs this day, calling vpon the name of the Lord:
If it be thus with any of us this day, calling upon the name of the Lord:
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Bee it knowne vnto that soule; the Lord maketh thee no promise of hearing: thy prayer is not the Lords iniunction, it hath not his ingredients:
be it known unto that soul; the Lord makes thee no promise of hearing: thy prayer is not the lords injunction, it hath not his ingredients:
vbb pn31 vvn p-acp d n1; dt n1 vvz pno21 dx n1 pp-f vvg: po21 n1 vbz xx dt n2 n1, pn31 vhz xx po31 n2:
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thou canst not expect a blessing on thy prayers, in regard of person, family, Parish, Citie, our Nauie or Land:
thou Canst not expect a blessing on thy Prayers, in regard of person, family, Parish, city, our Navy or Land:
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thou prouokest God rather, and callest for a curse: thy prayer is but sinne; depart from iniquity; amend thy wayes:
thou provokest God rather, and Callest for a curse: thy prayer is but sin; depart from iniquity; amend thy ways:
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then come and pray, and expect a blessing:
then come and pray, and expect a blessing:
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it is not euery prayer that is preuailing, or required that which hath the fore-named ingredients, thats it which hath the promise of Gods hearing, and healing our Land.
it is not every prayer that is prevailing, or required that which hath the forenamed ingredients, thats it which hath the promise of God's hearing, and healing our Land.
pn31 vbz xx d n1 cst vbz j-vvg, cc vvd d r-crq vhz dt j n2, d|vbz pn31 r-crq vhz dt n1 pp-f ng1 vvg, cc vvg po12 n1
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Last of all, if prayer bee the prescript of GOD, let it moue vs all to pray.
Last of all, if prayer be the prescript of GOD, let it move us all to pray.
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Let euery creature of this land, hauing this breath, breath it out in holy prayer vnto the Lord. Let every creature of this land, having this breath, breath it out in holy prayer unto the Lord.
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Such as haue not the spirit of prayer, cease not vntill you finde your vnction, and the holy spirit of prayer bee powred out vpon you.
Such as have not the Spirit of prayer, cease not until you find your unction, and the holy Spirit of prayer be poured out upon you.
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Such as haue it, labour for it more and more, vse it in publique, in priuate;
Such as have it, labour for it more and more, use it in public, in private;
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vse it alwayes, in all things, in all meanes, let them bee sanctified by prayer: pray, and that in this manner.
use it always, in all things, in all means, let them be sanctified by prayer: pray, and that in this manner.
vvb pn31 av, p-acp d n2, p-acp d n2, vvb pno32 vbi vvn p-acp n1: vvb, cc cst p-acp d n1.
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Consider it is whats commanded by God, thou that doest it not, art but a rebell.
Consider it is whats commanded by God, thou that dost it not, art but a rebel.
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It proclaimeth thee an arch Athiest in these times: their Character is, they call not vpon God, Psalm.
It proclaims thee an arch Atheist in these times: their Character is, they call not upon God, Psalm.
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14. It sheweth (whatsoeuer thou doest pretend) thou hast neither faith, nor hope, nor loue, nor feare of God at all:
14. It shows (whatsoever thou dost pretend) thou hast neither faith, nor hope, nor love, nor Fear of God At all:
crd pn31 vvz (r-crq pns21 vd2 vvi) pns21 vh2 dx n1, ccx n1, ccx n1, ccx n1 pp-f np1 p-acp d:
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Faith will flame in prayer, will speake: hope will vse meanes; loue will not bee hindred, fellowship, and talke;
Faith will flame in prayer, will speak: hope will use means; love will not be hindered, fellowship, and talk;
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the feare of God teacheth this wisedome. Dauid out of all these, rather then hee will omit prayer, will loose his life:
the Fear of God Teaches this Wisdom. David out of all these, rather then he will omit prayer, will lose his life:
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it openeth a man to all Gods iudgements;
it Openeth a man to all God's Judgments;
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to Gods indignation, the Butt of God in this respect, is the heathen, and families that call not vpon Gods name.
to God's Indignation, the Butt of God in this respect, is the heathen, and families that call not upon God's name.
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Consider Prayer is an holy conference with God: that which bringeth vs into Gods presence more specially, our heauen vpon earth;
Consider Prayer is an holy conference with God: that which brings us into God's presence more specially, our heaven upon earth;
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Jn thy presence is fulnesse of ioy: Hell is especially, a banishment from Gods presence. It is a Key which vnlocketh all Gods treasures, the treasures that are in Christ;John thy presence is fullness of joy: Hell is especially, a banishment from God's presence. It is a Key which unlocketh all God's treasures, the treasures that Are in christ;
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the treasures that are in God. Whatsoeuer ye aske the Father in my name he will giue it.
the treasures that Are in God. Whatsoever you ask the Father in my name he will give it.
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An hooke which pulleth downe from heauen euery good and perfect gift. It it as Incense, when Araon ran and put on Incense, the plague ceased:
an hook which pulls down from heaven every good and perfect gift. It it as Incense, when Aaron ran and put on Incense, the plague ceased:
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It is sacrifice, when Dauid offred sacrifice, the plague likewise ceased. It is as dropping of an honey combe, Caent. 4.11.
It is sacrifice, when David offered sacrifice, the plague likewise ceased. It is as dropping of an honey comb, Caent. 4.11.
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As pleasing vnto the Lord as honey to the mouth of man.
As pleasing unto the Lord as honey to the Mouth of man.
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As the Lord (once to Eliah of Ahab) seest thou how Ahab humbleth himselfe:
As the Lord (once to Elijah of Ahab) See thou how Ahab Humbleth himself:
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So the Lord now, much more of euery one of his poore humbled seruants, as the Lord of Paul, to Ananias, the Lord is now ready to say, Behold he prayeth.
So the Lord now, much more of every one of his poor humbled Servants, as the Lord of Paul, to Ananias, the Lord is now ready to say, Behold he Prayeth.
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Consider Prayer is in the power of euery child of God, it was in the power of man;
Consider Prayer is in the power of every child of God, it was in the power of man;
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if he hath lost it, he may thanke, or rather blame himselfe:
if he hath lost it, he may thank, or rather blame himself:
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in the moment of your Christning or incision vnto Christ by Faith, God powred out on you the spirit of supplication and prayer, ye receiued the spirit of Adoption, whereby you cry, Abba, Father.
in the moment of your Christening or incision unto christ by Faith, God poured out on you the Spirit of supplication and prayer, you received the Spirit of Adoption, whereby you cry, Abba, Father.
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If the Lord had required a greater matter (as Naamans seruants to Naaman of the Prophet) should wee not haue done it? how much more when as it is, but aske and haue?
If the Lord had required a greater matter (as Naamans Servants to Naaman of the Prophet) should we not have done it? how much more when as it is, but ask and have?
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Consider, Prayer is a meane to all meanes, grace;
Consider, Prayer is a mean to all means, grace;
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its power, its vse, its growth (how much more temporall meanes) Aske and your ioy shall be full.
its power, its use, its growth (how much more temporal means) Ask and your joy shall be full.
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Consider, Prayer is a meanes a man may vse at any time, and in any place:
Consider, Prayer is a means a man may use At any time, and in any place:
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there are times and places, we cannot haue other meanes. Phisition, Phisicke, neighbour, friend, no friend to go vnto the Physition, or Phisition to come:
there Are times and places, we cannot have other means. physician, Physic, neighbour, friend, no friend to go unto the physician, or physician to come:
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As it is a salue for all sores, so it is euer in season:
As it is a salve for all sores, so it is ever in season:
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In euery day of trouble, hee may vse it in the day, I, and at midnight,
In every day of trouble, he may use it in the day, I, and At midnight,
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when man cannot goe to man, hee may goe to God, when a man cannot speake to man, hee may speak to God:
when man cannot go to man, he may go to God, when a man cannot speak to man, he may speak to God:
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when a man cannot speak with his mouth, he may speak in his heart, or by groanes and sighes in prayer.
when a man cannot speak with his Mouth, he may speak in his heart, or by groans and sighs in prayer.
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Consider, if a man haue no other meanes, yet this is sufficient. Bee carefull for nothing, saith the Apostle, Phil. 4.6. that is, with a distracting, distrusting, or diuiding care;
Consider, if a man have no other means, yet this is sufficient. be careful for nothing, Says the Apostle, Philip 4.6. that is, with a distracting, distrusting, or dividing care;
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But in euery thing, with supplication and prayer, and giuing of thankes, let your requests bee made knowne vnto God. But in every thing, with supplication and prayer, and giving of thanks, let your requests be made known unto God.
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Good Lord what straights are wee in at this time? how many things trouble vs? wiues,
Good Lord what straights Are we in At this time? how many things trouble us? wives,
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and children, and seruans, kindred, neighbours, friends, cares of the Citie, cares of the whole Land, wee are at our wits ende,
and children, and servans, kindred, neighbours, Friends, Cares of the city, Cares of the Whole Land, we Are At our wits end,
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and what shall wee doe? Be carefull for nothing. If thou canst but pray.
and what shall we do? Be careful for nothing. If thou Canst but pray.
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Consider, it is not a vaine thing to call vpon the Lord, (as those in Malachi• 3.14.
Consider, it is not a vain thing to call upon the Lord, (as those in Malachi• 3.14.
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there reproued for it.) There is no seruant of God that performeth any seruice in vaine, the promise is, I will deliuer. As soone as he shall call vpon me J will heare him, I will be with him in trouble, and deliuer him.
there reproved for it.) There is no servant of God that Performeth any service in vain, the promise is, I will deliver. As soon as he shall call upon me J will hear him, I will be with him in trouble, and deliver him.
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Hitherunto yee haue asked nothing, saith Christ vnto his Disciples, aske, Iohn 16.4. He is readier to giue vs then wee are to aske him;Hitherunto ye have asked nothing, Says christ unto his Disciples, ask, John 16.4. He is Readier to give us then we Are to ask him;
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yea, the promise is, Before they shall call I will answer, and whilst they are speaking, I will heare.
yea, the promise is, Before they shall call I will answer, and while they Are speaking, I will hear.
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What can incourage a man more then such gracious profers? And as he hath said, he hath done, I, saith Dauid, called vpon the Lord, and he heard me, Psalm. 34.5. Whilst Daniel prayed, Incline thine eare, and heare, hearken and doe, differre not, Whilst I was speaking and praying, confessing mine owne sinnes, and the sinnes of the people.
What can encourage a man more then such gracious proffers? And as he hath said, he hath done, I, Says David, called upon the Lord, and he herd me, Psalm. 34.5. While daniel prayed, Incline thine ear, and hear, harken and do, differre not, While I was speaking and praying, confessing mine own Sins, and the Sins of the people.
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Whilst I was speaking in prayer, Behold the man Gabriel. When El•aser prayed, before he had done speaking, behold Rebecca.
While I was speaking in prayer, Behold the man Gabriel. When El•aser prayed, before he had done speaking, behold Rebecca.
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Genes 19. You shall finde Abraham, the Father of the faithfull, wrastling with GOD: hee putteth vp one request, and the Lord graunteth it;Genesis 19. You shall find Abraham, the Father of the faithful, wrestling with GOD: he putteth up one request, and the Lord granteth it;
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Sixe times he prayeth, and the the Lord graunteth. Abraham first leaueth asking, before the Lord leaueth graunting:
Sixe times he Prayeth, and the the Lord granteth. Abraham First Leaveth asking, before the Lord Leaveth granting:
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I will aske but this once. Being compassed about with such an Armie of motiues, let vs take vp this duty;I will ask but this once. Being compassed about with such an Army of motives, let us take up this duty;
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put God in minde of his attributes: grace, mercie, goodnesse, truth; of his oath, of his promises, of his performances with others;
put God in mind of his attributes: grace, mercy, Goodness, truth; of his oath, of his promises, of his performances with Others;
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of his sparing of Sodome and Gomorrha for tenne righteous mens sakes. Vrge him with his dealings with others, with our selues:
of his sparing of Sodom and Gomorrha for tenne righteous men's sakes. Urge him with his dealings with Others, with our selves:
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Thou hast beene mine helpe, leaue mee not, nor forsake me: Thou hast heard my voice, hide not thine eare at my breathing, at my crie. Thou hast been mine help, leave me not, nor forsake me: Thou hast herd my voice, hide not thine ear At my breathing, At my cry.
pns21 vh2 vbn po11 n1, vvb pno11 xx, ccx vvb pno11: pns21 vh2 vvn po11 n1, vvb xx po21 n1 p-acp po11 n-vvg, p-acp po11 n1.
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Thou hast heard the desire of the humble, Psalm 10.17. Put him in minde of that relation which is betweene vs, by that title Father, a preuailing argument;
Thou hast herd the desire of the humble, Psalm 10.17. Put him in mind of that Relation which is between us, by that title Father, a prevailing argument;
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our Lord that taught vs to pray in that forme, Our Father, &c. knew it. Against all infirmities, remember Elias subiect to infirmities, praying hard:
our Lord that taught us to pray in that Form, Our Father, etc. knew it. Against all infirmities, Remember Elias Subject to infirmities, praying hard:
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thou hast to deale with God, a Father who will bea•e with, and couer in Christ the imperfections of a submissiue calling childe.
thou hast to deal with God, a Father who will bea•e with, and cover in christ the imperfections of a submissive calling child.
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Vrge Christ, his name, his merits, his death, his resurrection, and ascention, and exaltation at the right hand of God, to giue remission of sinnes. Perseuere vntill the Lord heareth:
Urge christ, his name, his merits, his death, his resurrection, and Ascension, and exaltation At the right hand of God, to give remission of Sins. Persevere until the Lord hears:
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though Ioseph for a time seem harsh, and deale toughly with his brethren, as spies; secretly hee will weepe,
though Ioseph for a time seem harsh, and deal toughly with his brothers, as spies; secretly he will weep,
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and open himselfe vnto them at length:
and open himself unto them At length:
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though God saith vnto thee nothing, (as Christ to the woman in the Gospell, checke and taunt thee, maketh thee to possesse thy sinnes, writeth bitter things against thee, calleth thee dogge. Beare thou thine owne shame, accept of it;
though God Says unto thee nothing, (as christ to the woman in the Gospel, check and taunt thee, makes thee to possess thy Sins, Writeth bitter things against thee, calls thee dog. Bear thou thine own shame, accept of it;
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bee more and more vilde, and humble in thine owne eyes; and yet cease not to pray:
be more and more vild, and humble in thine own eyes; and yet cease not to pray:
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Vrge (as she,) dogges gather crummes; at length (as shee had) thou shalt haue an answer.
Urge (as she,) Dogs gather crumbs; At length (as she had) thou shalt have an answer.
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O woman, great is thy faith, be it vnto thee as thou desirest. Oh woman, great is thy faith, be it unto thee as thou Desirest.
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The earnest cry of a distressed importunate man, wil moue an vnrighteous Iudge, though he feare not God, nor care for man:
The earnest cry of a distressed importunate man, will move an unrighteous Judge, though he Fear not God, nor care for man:
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And shall not God heare his elect, that crie day and night vnto him? I tell you hee will, and that speedily. Amen Lord, through Iesus Christ.And shall not God hear his elect, that cry day and night unto him? I tell you he will, and that speedily. Amen Lord, through Iesus christ.
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3. August. 6. day.
3. August. 6. day.
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COme wee now to the third duty, And seeke my face; in which we haue an action, seeke, and its obiect, my face.
COme we now to the third duty, And seek my face; in which we have an actium, seek, and its Object, my face.
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Prayer is a kinde of seeking, J sought the Lord, and hee heard mee, Psalm.
Prayer is a kind of seeking, J sought the Lord, and he herd me, Psalm.
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34. This duty is more generall, and it enfoldeth the exercise of all graces in all Gods meanes and ordinances, disposing to the attainment of the fauour of God.
34. This duty is more general, and it enfoldeth the exercise of all graces in all God's means and ordinances, disposing to the attainment of the favour of God.
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Our propositions are as before, from the action;
Our propositions Are as before, from the actium;
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When as the Lord sendeth the pestilence amongst his people, hee calleth vpon them to seeke him. When as the Lord sends the pestilence among his people, he calls upon them to seek him.
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Secondly, That seeking the Lord is a meanes to the curing of the land: and then from the act and obiect ioyned:
Secondly, That seeking the Lord is a means to the curing of the land: and then from the act and Object joined:
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It is the Lords face that is to bee sought vnto. Of the two former together as before, and then of the third proposition.It is the lords face that is to be sought unto. Of the two former together as before, and then of the third proposition.
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1 It is the precept and commandement of God, that we seeke vnto him.
1 It is the precept and Commandment of God, that we seek unto him.
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Thus when as the Prophet took vp a lamentation against the house of Israel, Amos 5.1. in the fourth, &c. thus saith the Lord vnto the house of Israel, seeke ye me: and after, seeke the Lord.
Thus when as the Prophet took up a lamentation against the house of Israel, Amos 5.1. in the fourth, etc. thus Says the Lord unto the house of Israel, seek you me: and After, seek the Lord.
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And in Zephanie, when as the Prophet had threatned great desolation, Chap. 1. in the second he calleth, Seeke yee the Lord all yee meeke of the earth.
And in Zephaniah, when as the Prophet had threatened great desolation, Chap. 1. in the second he calls, Seek ye the Lord all ye meek of the earth.
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And in this place hee requireth, as humbling our selues, and prayer, so seeking.
And in this place he requires, as humbling our selves, and prayer, so seeking.
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2 As the Lord commandeth it, hee expecteth it. Dauid therefore bringeth in the Lord, looking downe from heauen amongst the children of men, to see if there were any that would vnderstand and seeke after God.
2 As the Lord commands it, he Expects it. David Therefore brings in the Lord, looking down from heaven among the children of men, to see if there were any that would understand and seek After God.
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He doth so when he calleth by his word, he doth so when he calleth by his workes, of iustice,
He does so when he calls by his word, he does so when he calls by his works, of Justice,
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or mercie, and therefore we must seeke.
or mercy, and Therefore we must seek.
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3 Because the neglect of it, is that which openeth vs vnto Gods iudgements. Thus when as hee had called the people to seeke the Lord, in Amos. He addeth:
3 Because the neglect of it, is that which Openeth us unto God's Judgments. Thus when as he had called the people to seek the Lord, in Amos. He adds:
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Lesse he breake out like fire, in the house of Ioseph, and deuoure it, & there be no man to quench it in Bethel. Less he break out like fire, in the house of Ioseph, and devour it, & there be no man to quench it in Bethel.
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That will follow, if the Lord be not sought. Thus when he hath threatned to consume all things of the land;
That will follow, if the Lord be not sought. Thus when he hath threatened to consume all things of the land;
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he will consume man and beast: he particularly instanceth in those that haue not sought the Lord, nor enquired after him. And thus must it needes be, where the Lord sendeth the pestilence, he will consume man and beast: he particularly Instanceth in those that have not sought the Lord, nor inquired After him. And thus must it needs be, where the Lord sends the pestilence,
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vnlesse he be sought vnto, and therefore.
unless he be sought unto, and Therefore.
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4 Besides, seeking is that which hath the promise, particularly of healing the land of the plague in this place:
4 Beside, seeking is that which hath the promise, particularly of healing the land of the plague in this place:
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Generally of all things, seeke and you shall finde. Generally of all things, seek and you shall find.
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Of all good, the Lord is good vnto the soule that seeketh him. Of deliuerance in any day of wrath:
Of all good, the Lord is good unto the soul that seeks him. Of deliverance in any day of wrath:
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It may bee yee shall bee hid in the day of the Lords wrath Now the Lord being Iehouah that saith it, one that giueth a Being to all his promises, hee will in the particular: It may be ye shall be hid in the day of the lords wrath Now the Lord being Jehovah that Says it, one that gives a Being to all his promises, he will in the particular:
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hee will from the generall promises answer in this particular. He said not vnto the house of Iacob, seeke mee in vaine.
he will from the general promises answer in this particular. He said not unto the house of Iacob, seek me in vain.
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5 Adde yet, the Lord sought vnto, hath doue it.
5 Add yet, the Lord sought unto, hath dove it.
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When as Dauid sought the Lord, as wee haue heard, the plague ceased Dauid sought the Lord, and bee heard him, and deliuered him out of all his feares:
When as David sought the Lord, as we have herd, the plague ceased David sought the Lord, and be herd him, and Delivered him out of all his fears:
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hee being the same GOD, vnchangeable, God ouer all, and rich vnto all that seeke him, will now doe it.
he being the same GOD, unchangeable, God over all, and rich unto all that seek him, will now do it.
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6 Last of all, it is a meanes, because it directeth a man vnto the fountaine of all good, vnto the onely Sauiour:
6 Last of all, it is a means, Because it directeth a man unto the fountain of all good, unto the only Saviour:
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him that saueth man and beast, and hath an excellent name for it throughout the world:
him that Saveth man and beast, and hath an excellent name for it throughout the world:
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hee it is that is offended; his is this messenger, our arrest is at his sute;
he it is that is offended; his is this Messenger, our arrest is At his suit;
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he said vnto it goe, and smite, and slay: whither shall a man seeke for pittie and mercie, but vnto him.
he said unto it go, and smite, and slay: whither shall a man seek for pity and mercy, but unto him.
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He cureth all diseases, and so this, and therefore it is reasonable, that we seeke, and seeke vnto him.
He cureth all diseases, and so this, and Therefore it is reasonable, that we seek, and seek unto him.
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1 This serueth for our iust reproofe, as before in other duties;
1 This serveth for our just reproof, as before in other duties;
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for as much as we haue not by seeking answered Gods call, or vsed his meanes:
for as much as we have not by seeking answered God's call, or used his means:
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therefore doth it make such steps, and cutteth vs off three thousand in a weeke:
Therefore does it make such steps, and cutteth us off three thousand in a Week:
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what wonder is it that a sick man groweth worse, that seeketh not vnto the Physitian:
what wonder is it that a sick man grows Worse, that seeks not unto the physician:
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that sicknesse of our Land and Citie encreaseth, when as wee doe not so much as seeke vnto the Lord.
that sickness of our Land and city increases, when as we do not so much as seek unto the Lord.
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This amongst other is a great blot vnto our seeking this day, because I haue called, &c. they shall seeke me diligently,
This among other is a great blot unto our seeking this day, Because I have called, etc. they shall seek me diligently,
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but they shall not be able to finde me, Pro. 1. It is what God saith and doth this day, as wee all see.but they shall not be able to find me, Pro 1. It is what God Says and does this day, as we all see.
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2 If seeking bee that which is required, then are wee to looke that we doe it,
2 If seeking be that which is required, then Are we to look that we do it,
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and that in Gods manner, and to that end examine our selues:
and that in God's manner, and to that end examine our selves:
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as I said of prayer, I must say of seeking, it is not euery seeking that hath the promise, there must be many ingredients:
as I said of prayer, I must say of seeking, it is not every seeking that hath the promise, there must be many ingredients:
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in the Text before it is said, that some in affliction shall seeke the Lord diligently,
in the Text before it is said, that Some in affliction shall seek the Lord diligently,
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and yet shall not finde him The Prophet speaketh of some, that goe with their heards to seeke the Lord, who shall not finde him, the Lord hath withdrawne himselfe from them, Hos. 5.6.and yet shall not find him The Prophet speaks of Some, that go with their heards to seek the Lord, who shall not find him, the Lord hath withdrawn himself from them, Hos. 5.6.
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Therefore it is requisite, that wee looke into the word of God, and thence learne the kinde and manner of seeking of the Lord.
Therefore it is requisite, that we look into the word of God, and thence Learn the kind and manner of seeking of the Lord.
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1 If we will seeke the Lord, all things that may hinder our seeking or finding, must be put away:
1 If we will seek the Lord, all things that may hinder our seeking or finding, must be put away:
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a man hath neede of no clogges; worldly affaires lawfull so farre as they are, hinderers must bee put a part: the speciall impediment is sinne:
a man hath need of no clogs; worldly affairs lawful so Far as they Are, hinderers must be put a part: the special impediment is sin:
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seeking the face of God, and turning from our euill wayes, are coupled in this Text, and must not be put asunder.seeking the face of God, and turning from our evil ways, Are coupled in this Text, and must not be put asunder.
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When the Prophet had said, they seeking should not finde, and that the Lord had withdrawne himselfe: the reason is.
When the Prophet had said, they seeking should not find, and that the Lord had withdrawn himself: the reason is.
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They haue dealt treacherously with the Lord, Hos. 5. The Lord in Esay saith of some:They have dealt treacherously with the Lord, Hos. 5. The Lord in Isaiah Says of Some:
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They seeke mee daily, and delight to know my wayes; They seek me daily, and delight to know my ways;
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as a nation that did righteousnesse, and forsooke not the ordinance of their God, they aske of me the ordinance of iustice, they take delight in approaching to God. as a Nation that did righteousness, and forsook not the Ordinance of their God, they ask of me the Ordinance of Justice, they take delight in approaching to God.
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A fewe of vs goe farther then these, many neuer so farre: We seeke not daily, neither is there in vs that seeming delight: A few of us go farther then these, many never so Far: We seek not daily, neither is there in us that seeming delight:
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and yet Ver. 3. these crie out and complaine, we haue fasted, and thou seest not, we haue afflicted our soules, and thou takest no knowledge.
and yet Ver. 3. these cry out and complain, we have fasted, and thou See not, we have afflicted our Souls, and thou Takest no knowledge.
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Whats the reason? Ver. 1. The Lord calleth vpon the Prophet to crie aloud, to lift vp his voyce like a Trumpet:
Whats the reason? Ver. 1. The Lord calls upon the Prophet to cry aloud, to lift up his voice like a Trumpet:
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shew my people their transgressions, and the house of Iacob their sinnes: as yet they liued in their sinnes:show my people their transgressions, and the house of Iacob their Sins: as yet they lived in their Sins:
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and therefore after, is this such a Fast as I haue chosen, a day for a man to afflict his soule? is it to bow downe his head as a bullrush,
and Therefore After, is this such a Fast as I have chosen, a day for a man to afflict his soul? is it to bow down his head as a bulrush,
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and spread sackcloth and ashes vnder him;
and spread Sackcloth and Ashes under him;
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wilt thou call that a fast and acceptable day vnto the Lord? Thats to no ende, there must bee a loosing of the bonds of sinne, &c. these without that are hated and despised of the Lord, Jsai 1.11. Amos 5.21.wilt thou call that a fast and acceptable day unto the Lord? Thats to no end, there must be a losing of the bonds of sin, etc. these without that Are hated and despised of the Lord, Isai 1.11. Amos 5.21.
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Therefore Saint Iames when he had called on vs to draw neere vnto God, and promised, that God will draw neere vnto vs, addeth as a disposition and complement to bee brought with vs in drawing neere, Cleanse your hands you sinners,
Therefore Saint James when he had called on us to draw near unto God, and promised, that God will draw near unto us, adds as a disposition and compliment to be brought with us in drawing near, Cleanse your hands you Sinners,
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and your hearts you double minded: and your hearts you double minded:
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Sinne therefore must be put away, all sins, especially, those that cause the plague, and hide Gods gracious face from vs:
Sin Therefore must be put away, all Sins, especially, those that cause the plague, and hide God's gracious face from us:
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Prouoke the Lord wee may by sin so seeking him, we cannot looke for curing the Land.
Provoke the Lord we may by since so seeking him, we cannot look for curing the Land.
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As impediments must bee put away, so wee must haue all gracious qualities and maners required •i Faith in Christ.
As impediments must be put away, so we must have all gracious qualities and manners required •i Faith in christ.
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He must beleeue that the Lord is, and that he is a rewarder of them that seeke him. He must believe that the Lord is, and that he is a rewarder of them that seek him.
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That Faith will carry a man through fire and water, through bryers and thornes.
That Faith will carry a man through fire and water, through briers and thorns.
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As the men of Tyre and Sidon made Blastus their friend vnto Herod angred, so may we by faith, make Iesus Christ our friend vnto the Lord, interpose him who is our Peace, in whom God is well pleased. Add hereunto holinesse and righteousnesse:
As the men of Tyre and Sidon made Blastus their friend unto Herod angered, so may we by faith, make Iesus christ our friend unto the Lord, interpose him who is our Peace, in whom God is well pleased. Add hereunto holiness and righteousness:
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whence it is that the meek of the earth, which haue wrought Gods iudgements, are called vpon to seeke the Lord in the like case. Zeph. 2.3.
whence it is that the meek of the earth, which have wrought God's Judgments, Are called upon to seek the Lord in the like case. Zephaniah 2.3.
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Indeed as the Lord will haue vs, to cease from euill, so to doe the contrary good, which is compleate repentance,
Indeed as the Lord will have us, to cease from evil, so to do the contrary good, which is complete Repentance,
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and so to come and reckon, Isay 1.16.
and so to come and reckon, Saiah 1.16.
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The Fast that the Lord requiteth is, As to loose the bonds of wickednesse, so to deale bread, to feede the hungry, to couer the naked, &c. Then thou shalt call,
The Fast that the Lord requites is, As to lose the bonds of wickedness, so to deal bred, to feed the hungry, to cover the naked, etc. Then thou shalt call,
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and the Lord shall answer, thou shalt cry, and he shall say, Here I am. Isay 58.9.and the Lord shall answer, thou shalt cry, and he shall say, Here I am. Saiah 58.9.
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And this extendeth it self to all gracious contrary actions and their degrees.
And this extendeth it self to all gracious contrary actions and their Degrees.
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Such as haue sought the Lord being meeke, & haue wrought his iudgements, must still seeke meeknesse and righteousnesse, and so haue the promise.
Such as have sought the Lord being meek, & have wrought his Judgments, must still seek meekness and righteousness, and so have the promise.
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Besides, we must seeke by prayer as before, and with humilitie, of which also before:
Beside, we must seek by prayer as before, and with humility, of which also before:
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our speciall respect must be vnto the Heart. Set your heart and your soule to seeke the Lord.
our special respect must be unto the Heart. Set your heart and your soul to seek the Lord.
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I thou shalt seeke him with all thine heart and all thy soule. Add yet hunger and thirst; I thou shalt seek him with all thine heart and all thy soul. Add yet hunger and thirst;
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as a man doth digge for siluer and gold, as Salomon: and yet with patience, for the patient neuer seeketh the Lord in vaine.
as a man does dig for silver and gold, as Solomon: and yet with patience, for the patient never seeks the Lord in vain.
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We must seeke him in all his Ordinances, the Word, Sacraments, Prayer, the assemblies of the Saints, Where two or three are gathered together, I am there in the middest:
We must seek him in all his Ordinances, the Word, Sacraments, Prayer, the assemblies of the Saints, Where two or three Are gathered together, I am there in the midst:
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he walketh in the middest of the seuen candlestickes. Finally, wee are to respect the time.he walks in the midst of the seuen candlesticks. Finally, we Are to respect the time.
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Seeke the Lord whilst he may be found. Seek the Lord while he may be found.
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We must take the opportunitie, whilest he may be found, whilst we haue time. And it must be all that time, all that while, there is not any time to bee idle:
We must take the opportunity, whilst he may be found, while we have time. And it must be all that time, all that while, there is not any time to be idle:
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and therefore the precept is, seeke his face euermore. These are generall requisites belonging to all;
and Therefore the precept is, seek his face evermore. These Are general requisites belonging to all;
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there are besides these speciall ones, which men in place must look vnto, as Magistrats, as Ministers, &c. There is an excellent example of Asa, who gathered all Iudah and Beniamin together,
there Are beside these special ones, which men in place must look unto, as Magistrates, as Ministers, etc. There is an excellent Exampl of Asa, who gathered all Iudah and Benjamin together,
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and entred into a couenant to seeke the Lord God of their Fathers, with all their heart, and with all their soule, which they bound themselues to by oath. and entered into a Covenant to seek the Lord God of their Father's, with all their heart, and with all their soul, which they bound themselves to by oath.
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It is lawfull to purpose and sweare that wee will keepe Gods Commandements.
It is lawful to purpose and swear that we will keep God's commandments.
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Magistrates and Supreame heads are to seeke the Lord, putting away what is a cause, doing the contrary.
Magistrates and Supreme Heads Are to seek the Lord, putting away what is a cause, doing the contrary.
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Sinne may bee the cause, personall sinne: as Dauids numbring the people: as Saul slaughter of the Gibeonites.
Sin may be the cause, personal sin: as David numbering the people: as Saul slaughter of the Gibeonites.
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For the former, the Lord sent the plague; for the latter, the famine, and that after Sauls death. Those must bee put away;
For the former, the Lord sent the plague; for the latter, the famine, and that After Saul's death. Those must be put away;
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as personall sinnes, so, the sinnes of inferiour Magistrates, great wicked ones Zimries, Cosbies notorious in any kinde, publique offenders:
as personal Sins, so, the Sins of inferior Magistrates, great wicked ones Zimri's, Cosbies notorious in any kind, public offenders:
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these sinnes remaining, cause publique plagues, and hinder publique blessings: the Magistrate is vindex vtrius { que } tabula.
these Sins remaining, cause public plagues, and hinder public blessings: the Magistrate is vindex vtrius { que } tabula.
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And thats not all hee is to looke for amendment, and that by backing Gods lawes, and execution of iudgement. So Asa by law:
And thats not all he is to look for amendment, and that by backing God's laws, and execution of judgement. So Asa by law:
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When Amos called, seeke the Lord, and promised life, and liue. He addeth, but seeke not Bethel, nor enter into Gilgal,
When Amos called, seek the Lord, and promised life, and live. He adds, but seek not Bethel, nor enter into Gilgal,
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and passe not vnto Beersheba, a place in Iudah, whereinto the ten Tribes turned now and then to idolatrie;and pass not unto Beersheba, a place in Iudah, whereinto the ten Tribes turned now and then to idolatry;
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Gilgal shall surely goe into captiuity, and Bet hel shall come to nought: what Gods law commandeth or forbiddeht, mans must.Gilgal shall surely go into captivity, and Bet hell shall come to nought: what God's law commands or forbiddeht, men must.
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As by making lawes, so their life, execution:
As by making laws, so their life, execution:
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to this end the Lord must bee sought, by finding out offenders, as the Lord aduiseth Ioshuah, wrastling with God,
to this end the Lord must be sought, by finding out offenders, as the Lord adviseth Joshua, wrestling with God,
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and arguing the case in prayer:
and arguing the case in prayer:
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Israel hath sinned, saith the Lord, therefore they could not stand before their enemies, &c. neither will I bee with you any more, Israel hath sinned, Says the Lord, Therefore they could not stand before their enemies, etc. neither will I be with you any more,
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except yee destroy, the accursed from amongst you. except ye destroy, the accursed from among you.
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All the Tribes must passe, the families, the households and the man Achan, the troubler of Israel must bee found out,
All the Tribes must pass, the families, the Households and the man achan, the troubler of Israel must be found out,
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and troubled, and stoned with stones, according to the law of the Land and Church. Prayer and Joshuahs strong arguments preuailed not with God, vntill iudgement was executed.
and troubled, and stoned with stones, according to the law of the Land and Church. Prayer and Joshuahs strong Arguments prevailed not with God, until judgement was executed.
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This is a part of Scripture, and it is written of the instruction of such as Josuah was:
This is a part of Scripture, and it is written of the instruction of such as Joshua was:
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and vntill the Lord be thus sought, the plague shall encrease, and Israel flie before the men Aie.
and until the Lord be thus sought, the plague shall increase, and Israel fly before the men Aye.
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The promise is, if there be found in Hierusalem the man that executeth iudgement, the Lord will pardon it, Ier. 5.1.The promise is, if there be found in Jerusalem the man that Executeth judgement, the Lord will pardon it, Jeremiah 5.1.
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When Dauid deliuered the seauen sonnes of the bloudy house of Saul to the Gibeonites, and they were hanged vp before the Lord, the famine ceased.
When David Delivered the seauen Sons of the bloody house of Saul to the Gibeonites, and they were hanged up before the Lord, the famine ceased.
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When iudgement was executed vpon Zimri and Cosbie by Phineas, the plague ceased. As Magistrates, so Ministers in common duties, and such as belong vnto his office;
When judgement was executed upon Zimri and Cosbie by Phinehas, the plague ceased. As Magistrates, so Ministers in Common duties, and such as belong unto his office;
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hee must bee the mouth of the people to God in prayer, and crie, Spare vs good Lord: he is to giue the Lord no rest;
he must be the Mouth of the people to God in prayer, and cry, Spare us good Lord: he is to give the Lord no rest;
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he is to see sinnes, to confesse sinnes, his owne sinnes, and the sinnes of the people, hee is to weepe for these sinnes, as in publique, so in secret.
he is to see Sins, to confess Sins, his own Sins, and the Sins of the people, he is to weep for these Sins, as in public, so in secret.
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He must be the mouth of God to the people in preaching: God hath made a Minister a Watchman, hee must see sinnes and plagues;
He must be the Mouth of God to the people in preaching: God hath made a Minister a Watchman, he must see Sins and plagues;
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plagues to come in present sinnes, and sinnes present in iudgements executed:
plagues to come in present Sins, and Sins present in Judgments executed:
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Thus is hee in his place to discouer what in him lyeth, Achan, not by pointing out his person,
Thus is he in his place to discover what in him lies, achan, not by pointing out his person,
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but pricking his conscience, and when as in seeking wee doe not preuaile, hee must to it againe,
but pricking his conscience, and when as in seeking we do not prevail, he must to it again,
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and neuer leaue vntill hee hath found out Achan: thats not all, but hee must stone him with Gods iudgements:
and never leave until he hath found out achan: thats not all, but he must stone him with God's Judgments:
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O wicked man, thou shalt surely dye; Oh wicked man, thou shalt surely die;
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When as they fasting sought the Lord, and sound him not, the Prophet hath a precept still, to crie aloud, to tell them of their sinnes, and so of their plagues.
When as they fasting sought the Lord, and found him not, the Prophet hath a precept still, to cry aloud, to tell them of their Sins, and so of their plagues.
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The complaint of the Lord was; The Pastors are become brutish, and haue not sought the Lord; and their iudgement followeth:
The complaint of the Lord was; The Pastors Are become brutish, and have not sought the Lord; and their judgement follows:
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therefore they shall not prosper, and all their flockes shall be scattered. Therefore they shall not prosper, and all their flocks shall be scattered.
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In a word, what is enioyned Magistrate and Minister, is enioyned euery Master of a family, who is both in his place, according to which, hee must seeke the Lord.
In a word, what is enjoined Magistrate and Minister, is enjoined every Master of a family, who is both in his place, according to which, he must seek the Lord.
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Wee are this day againe in an ordinance of God, seeking Gods face: seeking is his ordinance; it hath a promise:
we Are this day again in an Ordinance of God, seeking God's face: seeking is his Ordinance; it hath a promise:
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and we may expect to finde him, if we doe it in his manner:
and we may expect to find him, if we do it in his manner:
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and that we may know the successe, examine whether we haue, or now doe seeke the Lord in this manner or no.
and that we may know the success, examine whither we have, or now do seek the Lord in this manner or no.
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Haue wee laboured to finde the plague-sore in our hearts, our sins; and haue wee endeuoured the casting away of that, being that which hindreth:
Have we laboured to find the Plague-sore in our hearts, our Sins; and have we endeavoured the casting away of that, being that which hindereth:
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haue we by faith in Iesus Christ, made him our friend, interposed him betweene GOD and vs? Doe wee seeke him in holinesse and righteousnesse, with humble prayer, with mouthes and hearts:
have we by faith in Iesus christ, made him our friend, interposed him between GOD and us? Do we seek him in holiness and righteousness, with humble prayer, with mouths and hearts:
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and is it our purpose patiently to perseuere in all his ordinances? Doe Magistrates, and Ministers, and Masters of families in their seuerall places?
and is it our purpose patiently to persevere in all his ordinances? Doe Magistrates, and Ministers, and Masters of families in their several places?
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As many as can answer I, may conclude, they seeke; they haue the promise, and may expect to finde the Lord:
As many as can answer I, may conclude, they seek; they have the promise, and may expect to find the Lord:
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that the Lord will bee with our Nauie, that hee will forgiue our sinnes, and heale our Land:
that the Lord will be with our Navy, that he will forgive our Sins, and heal our Land:
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though wee haue not the measure of the Sanctuarie, whats required, so our hearts are set to seeke the Lord;
though we have not the measure of the Sanctuary, whats required, so our hearts Are Set to seek the Lord;
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our good Lord will be mercifull, let patience haue it perfect worke, goe on.our good Lord will be merciful, let patience have it perfect work, go on.
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But if it bee otherwise, that wee are come to seeke the Lord, in our sinnes, with our plague sores in our bosomes, and liues:
But if it be otherwise, that we Are come to seek the Lord, in our Sins, with our plague sores in our bosoms, and lives:
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Doe wee seeke without faith and repentance, in its particular branches, not in the duties required, of Magistrates,
Do we seek without faith and Repentance, in its particular branches, not in the duties required, of Magistrates,
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and Ministers, and Masters of families? Be it knowne vnto euery such particular, that this is not the seeking of the Lord:
and Ministers, and Masters of families? Be it known unto every such particular, that this is not the seeking of the Lord:
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thou mayest seeke thus long enough, and neuer finde, the plague will incease and knocke at thy very gates:
thou Mayest seek thus long enough, and never find, the plague will incease and knock At thy very gates:
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thou must humble thy selfe for this seeking, and not leaue vntill thou doest it in the Lords manner.
thou must humble thy self for this seeking, and not leave until thou dost it in the lords manner.
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What a motiue may this bee vnto you brethren (not to meddle with others not within the compasse of our congregation) euen the whole rabble, Sabboth-breakers, whose practise it is,
What a motive may this be unto you brothers (not to meddle with Others not within the compass of our congregation) even the Whole rabble, Sabbath breakers, whose practice it is,
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and hath beene, time out of minde, to buy, and sell•, and ride on that day:
and hath been, time out of mind, to buy, and sell•, and ride on that day:
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sweares, who haue pox, and plague, and wounds, and bloud in your mouthes, vsurers, drunkards, tiplers, mockers, scoffers, &c. who are free from righteousnesse,
swears, who have pox, and plague, and wounds, and blood in your mouths, usurers, drunkards, tipplers, mockers, scoffers, etc. who Are free from righteousness,
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and the sworne seruant of sinne:
and the sworn servant of sin:
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I say, what a motiue may this bee vnto thee at length, euen now to repent;
I say, what a motive may this be unto thee At length, even now to Repent;
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without this thou canst not so much as seeke the face of the Lord.
without this thou Canst not so much as seek the face of the Lord.
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There is not one of vs here, but would bee glad of the prosperity of our Nauie:
There is not one of us Here, but would be glad of the Prosperity of our Navy:
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hee hath not grace shall I say? no not English bloud, that doth not wish it:
he hath not grace shall I say? no not English blood, that does not wish it:
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wee would bee loath (if the Lord shall nor giue it successe) that the fault should bee in any one of vs: prosperity is from the Lord;
we would be loath (if the Lord shall nor give it success) that the fault should be in any one of us: Prosperity is from the Lord;
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for this, will the Lord bee sought vnto, he must be sought vnto in the mentioned manner.
for this, will the Lord be sought unto, he must be sought unto in the mentioned manner.
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God, and thy King, and thy Country call vpon thee this day for thine helpe. If thou seekest not, thou commest not forth to helpe the Lord against the mighty: thou art vnder the curse:
God, and thy King, and thy Country call upon thee this day for thine help. If thou Seekest not, thou Comest not forth to help the Lord against the mighty: thou art under the curse:
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Curse yee Meroch, curse yee the in habitants thereof bitterly, because they came not forth. If thou seeke in thy sinnes, and not in Gods manner, it is all one, as if thou diddest not:Curse ye Meroch, curse ye the in habitants thereof bitterly, Because they Come not forth. If thou seek in thy Sins, and not in God's manner, it is all one, as if thou didst not:
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the Nauie may sinke for all thee: thou art no good patriot; let this moue thee to repent and amend.
the Navy may sink for all thee: thou art no good patriot; let this move thee to Repent and amend.
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Sure I am, you would be all glad to heare of the Lords hand in the pestilence stayed:
Sure I am, you would be all glad to hear of the lords hand in the pestilence stayed:
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thou wouldest not haue it in the Land or Citie, not in thy Parish, much lesse in thy family or on thy person, thou wouldest doe what in thee lyeth to procure that freedome:
thou Wouldst not have it in the Land or city, not in thy Parish, much less in thy family or on thy person, thou Wouldst do what in thee lies to procure that freedom:
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the meanes of the Lord is seeking, and that in his manner, casting away thy sinnes, thou must amend:
the means of the Lord is seeking, and that in his manner, casting away thy Sins, thou must amend:
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as thou doest expect that blessing, deliuerance, and to be freed of that euill, seeke: put away the euill of thy doings, and amend thy life;
as thou dost expect that blessing, deliverance, and to be freed of that evil, seek: put away the evil of thy doings, and amend thy life;
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the sentence of the Lord otherwise is peremptory, thou shalt seeke him diligently, and hee will not be found.
the sentence of the Lord otherwise is peremptory, thou shalt seek him diligently, and he will not be found.
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Dauid maketh the question, who will liue long and see good dayes: David makes the question, who will live long and see good days:
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were it made in this congregation, euery one would be ready to say I, I, the way that hee prescribeth, is eschew euill and doe good.
were it made in this congregation, every one would be ready to say I, I, the Way that he prescribeth, is eschew evil and do good.
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The same question is by the Lord in earnest in this fearefull time, published in this congregation:
The same question is by the Lord in earnest in this fearful time, published in this congregation:
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Who is the man that will now liue and escape the plague? Vnto euery soule that answereth I, it is shewed, that he must bee a seeker of the Lord:
Who is the man that will now live and escape the plague? Unto every soul that Answers I, it is showed, that he must be a seeker of the Lord:
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this day behold life and death set before thee: seeke the Lord, and thou shalt liue.
this day behold life and death Set before thee: seek the Lord, and thou shalt live.
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If thou seeke him not, thou hast no promise of life; death, by the plague, according to the word, lyeth at thy dore:
If thou seek him not, thou hast no promise of life; death, by the plague, according to the word, lies At thy door:
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Follow the lust of thine owne heart, and the pleasure of thine owne eyes, be filthy still, and yet feare lesse the feete of them that caried away thy neighbour, bee as it were in a readinesse to carie thee also.Follow the lust of thine own heart, and the pleasure of thine own eyes, be filthy still, and yet Fear less the feet of them that carried away thy neighbour, be as it were in a readiness to carry thee also.
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Finally, let it serue for exhortation vnto vs all, to get this power, and to vse it to the vttermost;
Finally, let it serve for exhortation unto us all, to get this power, and to use it to the uttermost;
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in Gods manner, and neuer leaue, vntill wee haue found the Lord; as yet wee haue not sought the Lord.
in God's manner, and never leave, until we have found the Lord; as yet we have not sought the Lord.
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Many amongst vs are insensible, as stocks and stones no way moued with this iudgement;
Many among us Are insensible, as stocks and stones not Way moved with this judgement;
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though now one, and then another neighbour bee taken away, though a thousand fall on our right hand,
though now one, and then Another neighbour be taken away, though a thousand fallen on our right hand,
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and ten thousand on our left;
and ten thousand on our left;
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amongst vs there are many secure, peace and safety is their crie, and they goe on, adding drunkennesse vnto their thirst. The curse of God is palpable vpon many, they sweare, and drink drunk notwithstanding.
among us there Are many secure, peace and safety is their cry, and they go on, adding Drunkenness unto their thirst. The curse of God is palpable upon many, they swear, and drink drunk notwithstanding.
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Many, I, the most amongst vs seeke not, they haue not that power, they know not the Lord, who is the Almighty, as those in Iob? they doe not beleeue him to bee what his workes declare him, they mocke at Gods iudgements:
Many, I, the most among us seek not, they have not that power, they know not the Lord, who is the Almighty, as those in Job? they do not believe him to be what his works declare him, they mock At God's Judgments:
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as those sonnes in law of Lot. Naturall men are dead men, without life or liuely motion, without a minde, a will, affections, a mouth,
as those Sons in law of Lot. Natural men Are dead men, without life or lively motion, without a mind, a will, affections, a Mouth,
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or any congruous action, to the seeking of the Lord.
or any congruous actium, to the seeking of the Lord.
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Seeking is a priuiledge of Gods people, of those that shall ascend into Gods hill, and stand in his holy place, the men that haue cleane hands, and pure hearts;
Seeking is a privilege of God's people, of those that shall ascend into God's hill, and stand in his holy place, the men that have clean hands, and pure hearts;
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this is the generation of them that seeke thy face, O God of Iacob, they are the men, that set their hearts to seeke the Lord God of J srael. this is the generation of them that seek thy face, Oh God of Iacob, they Are the men, that Set their hearts to seek the Lord God of J srael.
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Sawest thon him whom my soule loueth, saith the seeking Spouse. This seeking implieth that loue. sawest thon him whom my soul loves, Says the seeking Spouse. This seeking Implies that love.
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Desire as new borne babes, the sincere milke of the word of God, &c. If you haue tasted how gracious the Lord is, that desire implieth and supposeth this taste.Desire as new born babes, the sincere milk of the word of God, etc. If you have tasted how gracious the Lord is, that desire Implies and Supposeth this taste.
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If he be risen with Christ, seeke those things that are aboue at the right hand of God; If he be risen with christ, seek those things that Are above At the right hand of God;
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seeking, supposeth resurrection with Christ, which supposeth faith:
seeking, Supposeth resurrection with christ, which Supposeth faith:
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so many (God bee mercifull to) are dead without life, loue taste of the grace of the Lord, not set into Christs death, buriall, or resurrection;
so many (God be merciful to) Are dead without life, love taste of the grace of the Lord, not Set into Christ death, burial, or resurrection;
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and therefore doe not, I, cannot seeke. Of those that doe seeke, the most doe it in hypocrisie:
and Therefore do not, I, cannot seek. Of those that do seek, the most doe it in hypocrisy:
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they are forced and constrained by somewhat outward, the law of man, example, Gods iudgement,
they Are forced and constrained by somewhat outward, the law of man, Exampl, God's judgement,
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then they crie as Pharaoh, send for Moyses, and Aron and pray the Lord that hee will take away this plague; I will let Israel goe.
then they cry as Pharaoh, send for Moses, and Aron and pray the Lord that he will take away this plague; I will let Israel go.
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As iron in the furnace, or fire, they are pliable, as a dogge that is sicke, they vomite vp sinne,
As iron in the furnace, or fire, they Are pliable, as a dog that is sick, they vomit up sin,
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as a Sow washed they appeare cleane; as a bowle thrown with a strong arme, they goe forth right:
as a Sow washed they appear clean; as a bowl thrown with a strong arm, they go forth right:
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whilst Gods hand is vpon them or theirs, they howle vpon their beds, they crie Lord, Lord, they seeke diligently:
while God's hand is upon them or theirs, they howl upon their Beds, they cry Lord, Lord, they seek diligently:
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when once that hand is ouer, Pharaohs heart is as hard as before, Israel shall not goe;
when once that hand is over, Pharaohs heart is as hard as before, Israel shall not go;
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the iron is as hard as euer, the dogges stomacke is good to his vomite, and Sow will wallow in the mire;
the iron is as hard as ever, the Dogs stomach is good to his vomit, and Sow will wallow in the mire;
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the bowle will to it olde byas, men are the same, as bad as euer, a fewe seeke, a fewe can expect to finde.
the bowl will to it old bias, men Are the same, as bad as ever, a few seek, a few can expect to find.
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What euer others be, or doe, let vs doe it: though we neuer did before, let vs now learne, and begin. Consider his call;
What ever Others be, or do, let us do it: though we never did before, let us now Learn, and begin. Consider his call;
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his expectation and looking downe from heauen, to see if we answer, his seeking, as a good Sheepheard in his ordinances (they not working) in and by his iudgements.
his expectation and looking down from heaven, to see if we answer, his seeking, as a good Shepherd in his ordinances (they not working) in and by his Judgments.
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Let the fearefull destruction wrought, and desolation threatned, in Citties, Streetes, Parishes, and houses, moue vs. Let the consideration of our proposition, that seeking is a meanes, preuaile with vs. Let vs consider the example of Gods Ministers that are faithfull,
Let the fearful destruction wrought, and desolation threatened, in Cities, Streets, Parishes, and houses, move us Let the consideration of our proposition, that seeking is a means, prevail with us Let us Consider the Exampl of God's Ministers that Are faithful,
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and humbled, seeking Saints, with the opportunity of this publique Fast, of this day of life, it may be wee may neuer haue the like againe.
and humbled, seeking Saints, with the opportunity of this public Fast, of this day of life, it may be we may never have the like again.
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How many thousands are weekely cut off from the land of the liuing, resting from their labours, cannot seeke:
How many thousands Are weekly Cut off from the land of the living, resting from their labours, cannot seek:
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theres none of this worke in the graue.
theres none of this work in the graven.
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Consider that if wee seeke him not, his fauour, his wrath will finde vs. Let his power and loue worke;
Consider that if we seek him not, his favour, his wrath will find us Let his power and love work;
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let him not bee enforced to stay vs, to enforce vs to seeke him, as he was Israel, Psal. 78.54. It is not good prouoking the Lord, neither will it be profitable for vs. Consider if wee seeke him in his manner, wee shall finde him: the swifter we are to seeke him, the slower will hee be in iudgement to find vs. When Aaron ranne at the commaund of Moyses, to make an attonement, the plague ceased.
let him not be Enforced to stay us, to enforce us to seek him, as he was Israel, Psalm 78.54. It is not good provoking the Lord, neither will it be profitable for us Consider if we seek him in his manner, we shall find him: the swifter we Are to seek him, the slower will he be in judgement to find us When Aaron ran At the command of Moses, to make an atonement, the plague ceased.
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When Iacob met furious Esau, and bowed vnto him, his bowels did yearne vpon Iacob.
When Iacob met furious Esau, and bowed unto him, his bowels did yearn upon Iacob.
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O that wee had bin so wise, when as the plague first came into the Cittie,
Oh that we had been so wise, when as the plague First Come into the city,
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or our land, when as God, (as Esau ) came forth to meet vs: that with Aaron wee did yet runne:
or our land, when as God, (as Esau) Come forth to meet us: that with Aaron we did yet run:
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wee haue not sought the Lord, and therefore it is that his hand is stretched out still.
we have not sought the Lord, and Therefore it is that his hand is stretched out still.
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Were wee swift to seeke the Lord, he would be flow to wrath, and his bowels would yearne.
Were we swift to seek the Lord, he would be flow to wrath, and his bowels would yearn.
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The Lord calleth on vs in his word, in his worke, by authority, and hath giuen some of vs purposes and bent of heart, a power in a measure,
The Lord calls on us in his word, in his work, by Authority, and hath given Some of us Purposes and bent of heart, a power in a measure,
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and it deede, and it is encreased, since wee haue set our hearts to seeke him:
and it deed, and it is increased, since we have Set our hearts to seek him:
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in these things wee haue beene found of him, when we sought him not: Surely the desire, I, all these are from the Lord:
in these things we have been found of him, when we sought him not: Surely the desire, I, all these Are from the Lord:
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had hee a purpose vtterly to destroy vs, he would neuer haue ordered things in this manner;
had he a purpose utterly to destroy us, he would never have ordered things in this manner;
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his manner is, to prepare our heart, and so to cause his eare to heare: as many of vs as finde it, let it encourage vs to seeke him still,his manner is, to prepare our heart, and so to cause his ear to hear: as many of us as find it, let it encourage us to seek him still,
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and bee vnto vs a pledge, that a time shall come we shall surely finde his face, which is our next Proposition.
and be unto us a pledge, that a time shall come we shall surely find his face, which is our next Proposition.
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10. August. 7. day.
10. August. 7. day.
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ANd seeke my face: God (in propriety of speech) hath no face, as no hands nor body;ANd seek my face: God (in propriety of speech) hath not face, as no hands nor body;
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The Scripture vseth this maner of speach condescending to our infirmitie, signifying somewhat vnto vs in our owne language:
The Scripture uses this manner of speech condescending to our infirmity, signifying somewhat unto us in our own language:
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Face (as it is giuen to God) signifieth variously;
Face (as it is given to God) signifies variously;
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sometimes his presence, sometimes his power, sometimes his indignation and anger, which the face is a notable bewrayer of:
sometime his presence, sometime his power, sometime his Indignation and anger, which the face is a notable bewrayer of:
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whence Dauid, Hide thy face from my sinnes, Psalm. 51. And that of the Lord, I will set my face against them for euill, and not for good:
whence David, Hide thy face from my Sins, Psalm. 51. And that of the Lord, I will Set my face against them for evil, and not for good:
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some times it is taken for Gods fauour and grace; So prayer for fauour is an intreaty of the face of God, 1 Sa. 13.12. Intreat the face of the Lord for me, saith Jeroboam to the man of God:
Some times it is taken for God's favour and grace; So prayer for favour is an entreaty of the face of God, 1 Sa. 13.12. Entreat the face of the Lord for me, Says Jeroboam to the man of God:
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and so the man of God is said, to intreate the face of the Lord, &c. 1 King. 13.6.
and so the man of God is said, to entreat the face of the Lord, etc. 1 King. 13.6.
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So in that prayer, Numb. 6.25. The Lord make his face to shine vpon thee, and be gracious vnto thee, the latter part explaneth the former:
So in that prayer, Numb. 6.25. The Lord make his face to shine upon thee, and be gracious unto thee, the latter part Explaineth the former:
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Whence Dauid, Lord lift thou vp the light of thy countenance vpon me. Psalm.
Whence David, Lord lift thou up the Light of thy countenance upon me. Psalm.
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4. Euen as when a man is angry, or displeased, hee will not looke on him with whom he is displeased, hee hideth his face,
4. Eve as when a man is angry, or displeased, he will not look on him with whom he is displeased, he Hideth his face,
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or looketh in an angry and frowning mauner, bending the brow, &c. So on the contrary,
or looks in an angry and frowning manner, bending the brow, etc. So on the contrary,
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if a man be pleased he will looke vpon a man, and that graciously hee will smile;
if a man be pleased he will look upon a man, and that graciously he will smile;
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his contenance will witnesse, that his inward complacencie outwardly: and in this latter sense it is to be taken in this place;
his countenance will witness, that his inward complacency outwardly: and in this latter sense it is to be taken in this place;
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the iniunction is to seeke Gods fauour or fauourable presence and aspect for the good they stand in need of.
the injunction is to seek God's favour or favourable presence and aspect for the good they stand in need of.
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So that our Proposition is, That for the cure of the Land of the Pestilence our duety is diligently to seeke Gods fauour.
So that our Proposition is, That for the cure of the Land of the Pestilence our duty is diligently to seek God's favour.
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1 This we see is Gods prescript for the plague. We must seeke and seeke Gods face;
1 This we see is God's prescript for the plague. We must seek and seek God's face;
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according to which the precept runneth in other places (which may be our first reason) Seek ye the Lord & his strength, seeke yee his face continually.
according to which the precept Runneth in other places (which may be our First reason) Seek you the Lord & his strength, seek ye his face continually.
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Thou hast said, seeke yee my face: Thou had commanded mee to seeke thy face and fauour.Thou hast said, seek ye my face: Thou had commanded me to seek thy face and favour.
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2 Hence shall we finde this the practise of Gods people in such cases.
2 Hence shall we find this the practice of God's people in such cases.
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Hide not thy face from me, for I am introuble: Make thy face to shine vpon thy seruant. Hide not thy face from me, for I am introuble: Make thy face to shine upon thy servant.
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Lord lift thou vp the light of thy countenance vpon me, Psal. 4. And therefore are they called, the generation of them that seeke the face of the God of Iacob. Lord lift thou up the Light of thy countenance upon me, Psalm 4. And Therefore Are they called, the generation of them that seek the face of the God of Iacob.
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Whose practise is written for our example.
Whose practice is written for our Exampl.
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3 There is no thing in vs that can deserue this or any other benefit or fauour of the Lord, no strength,
3 There is no thing in us that can deserve this or any other benefit or favour of the Lord, no strength,
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or wit, or art, or worth, it must bee from the Lord, and his fauour.
or wit, or art, or worth, it must be from the Lord, and his favour.
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We are not worthy: We are lesse then the least of all Gods mercies, as Iacob: We Are not worthy: We Are less then the least of all God's Mercies, as Iacob:
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therefore doth hee call all mercies. When as Daniel humbleth himselfe in prayer vnto God, one of his passages is, We doe not present our supplications before thee,
Therefore does he call all Mercies. When as daniel Humbleth himself in prayer unto God, one of his passages is, We do not present our supplications before thee,
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for our righteousnesse but for thy great mercies: for our righteousness but for thy great Mercies:
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and therefore his prayer runneth, Cause thy face to shine vpon thy Sanctuary which is desolate, there being nothing in vs to procure it, wee must seeke fauour.
and Therefore his prayer Runneth, Cause thy face to shine upon thy Sanctuary which is desolate, there being nothing in us to procure it, we must seek favour.
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4 Lastly, the face and fauour of the Lord is the Fountaine of all good: The speciall good a people in this case standeth in neede of, namely, Life.
4 Lastly, the face and favour of the Lord is the Fountain of all good: The special good a people in this case Stands in need of, namely, Life.
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In thy fauour is life, saith the Psalmist. In thy favour is life, Says the Psalmist.
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Life, and all the meanes of life, the giuing of life, preseruation of life, restoring of life:
Life, and all the means of life, the giving of life, preservation of life, restoring of life:
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It is he that doth kill, and hee that doth make aliue, all out of fauor.It is he that does kill, and he that does make alive, all out of favour.
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It is his fauour, that causeth vs to turne from our euill wayes:
It is his favour, that Causes us to turn from our evil ways:
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of his fauour that we haue will or deede to humble our selues, pray, and seek the Lord It is the grace of God (lapt vp in the Gospell through I sus Christ ) which (appearing to Saluation) teacheth vs (effectually and inwardly) to deny vngodlinesse and worldly lusts,
of his favour that we have will or deed to humble our selves, pray, and seek the Lord It is the grace of God (leapt up in the Gospel through I sus christ) which (appearing to Salvation) Teaches us (effectually and inwardly) to deny ungodliness and worldly Lustiest,
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and to liue a godly, righteous, and a sober life, Tit. 2.11. If God heare, it is fauour;and to live a godly, righteous, and a Sobrium life, Tit. 2.11. If God hear, it is favour;
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If the Lord forgiue sinnes, it is fauour;
If the Lord forgive Sins, it is favour;
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If the Lord healeth the Land of the plagu, he dealeth fauourably with the Land; temporall life,
If the Lord heals the Land of the plagu, he deals favourably with the Land; temporal life,
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and eternall life are in Gods fauour; Eternall life is the gift of God:
and Eternal life Are in God's favour; Eternal life is the gift of God:
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temporall and eternall saluation are by Gods fauour, By grace yee are saued, Good reason therefore that we should seek Gods fauour.
temporal and Eternal salvation Are by God's favour, By grace ye Are saved, Good reason Therefore that we should seek God's favour.
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1 If wee must seeke Gods fauour for healing of the Land, and remoouall of the plague:
1 If we must seek God's favour for healing of the Land, and removal of the plague:
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then can we not deserue euen that at the hands of God: No, not those that are Gods people.
then can we not deserve even that At the hands of God: No, not those that Are God's people.
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Deserue the plague we doe, its remoouall wee cannot: Fauour and mercy are opposed and will not agree.
Deserve the plague we do, its removal we cannot: Favour and mercy Are opposed and will not agree.
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Daniel in his prayer, in their desolation denieth his owne merits, his owne righteousnesse, and establisheth Gods great mercies. daniel in his prayer, in their desolation Denieth his own merits, his own righteousness, and Establisheth God's great Mercies.
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Which as it may helpe vs forward in the first dutie, humbling of our selues:
Which as it may help us forward in the First duty, humbling of our selves:
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So it sheweth our inabilitie to merit greater matters, spirituall deliuerances from sinne, its guilt or punishment, spirituall blessing, as eternall life:
So it shows our inability to merit greater matters, spiritual Deliverances from sin, its guilt or punishment, spiritual blessing, as Eternal life:
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he that cannot deserue the lesse, cannot descrue the greater: if temperall life be of fauour, eternall life:
he that cannot deserve the less, cannot descrue the greater: if temporal life be of favour, Eternal life:
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Which is shewed in this that the Lord prescribeth seeking, and that of his fauour, It is true the promise is made to humbling our selues, prayer, &c. righteousnesse,
Which is showed in this that the Lord prescribeth seeking, and that of his favour, It is true the promise is made to humbling our selves, prayer, etc. righteousness,
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as the qualitie and disposition of the person to whom it is made, not as merit.
as the quality and disposition of the person to whom it is made, not as merit.
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Against those merit-mongers, children of pride, who tell of merrit of eternall life, who pleade condignity,
Against those merit-mongers, children of pride, who tell of merit of Eternal life, who plead condignity,
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and otherwise tax God of iniustice, not in regard of his couenant and gracious promises, but it worth.
and otherwise Tax God of injustice, not in regard of his Covenant and gracious promises, but it worth.
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2 If seeking Gods fauour bee a meanes of healing the Land of the plague,
2 If seeking God's favour be a means of healing the Land of the plague,
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then when as the Lord shall send the pestilence vpon a Land, there the face and fauour of GOD may be said to be valed and hid.
then when as the Lord shall send the pestilence upon a Land, there the face and favour of GOD may be said to be valed and hid.
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God may be said to withdraw his fauour:
God may be said to withdraw his favour:
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consequently Gods hand being in this iudgement, now vpon our Cittie and Land, we may be said with all in a sort without Gods fauour:
consequently God's hand being in this judgement, now upon our city and Land, we may be said with all in a sort without God's favour:
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what a man seeketh for effects wanting, a man hath not in regard of the effects wanting,
what a man seeks for effects wanting, a man hath not in regard of the effects wanting,
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and in this sence I am sure our consequence is true.
and in this sense I am sure our consequence is true.
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O therefore the miserie of our Land, of our Cittie this day, and the foulenesse of those sinnes which procure this iudgement, the plague,
O Therefore the misery of our Land, of our city this day, and the foulness of those Sins which procure this judgement, the plague,
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when as withall, the soule, the face, and fatherly countenance of our Lord. The euill we suffer, and smart vnder, the plague, a great euill;
when as withal, the soul, the face, and fatherly countenance of our Lord. The evil we suffer, and smart under, the plague, a great evil;
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we see it in the effects, the present effects on euery side shew it:
we see it in the effects, the present effects on every side show it:
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besides in explicable euils at home, it maketh vs a strife vnto all our neighbours round about vs:
beside in explicable evils At home, it makes us a strife unto all our neighbours round about us:
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it depriueth vs of the fauour of men:
it depriveth us of the favour of men:
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but whats all the rest to this, that we are depriued of the fauour of our God:
but whats all the rest to this, that we Are deprived of the favour of our God:
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When wee be depriued of Gods fauour, what wonder is it if wee bee depriued of the fauour of men:
When we be deprived of God's favour, what wonder is it if we be deprived of the favour of men:
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seeing God hideth his face, it must necessarily bee that we be sore troubled, Psal. 30. that we be a company,
seeing God Hideth his face, it must necessarily be that we be soar troubled, Psalm 30. that we be a company,
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as those may, going downe vnto the pit, Psalm 143.7. The ioy that ariseth from Gods fauour, is more then theirs, whose corne and wine, and oyle encreaseth:
as those may, going down unto the pit, Psalm 143.7. The joy that arises from God's favour, is more then theirs, whose corn and wine, and oil increases:
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the losse of Gods fauor a greater cause of griefe, then the losse of corne, or wine, and oyle:
the loss of God's favour a greater cause of grief, then the loss of corn, or wine, and oil:
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in Gods fauour is life, without it death;in God's favour is life, without it death;
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the fauour of God is better then life it selfe, the losse of Gods fauour more bitter then death. A great punishment it is for a childe to bee put out of the fauour and presence of his Father, to haue a charge to see his face no more;
the favour of God is better then life it self, the loss of God's favour more bitter then death. A great punishment it is for a child to be put out of the favour and presence of his Father, to have a charge to see his face no more;
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or not to see his face, a gracelesse child, a childe that hath but affection of nature will thinke it so.
or not to see his face, a graceless child, a child that hath but affection of nature will think it so.
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When as Absolom (hauing slaine his brother Amnon ) fled to Geshur, and had bin there three yeares;
When as Absalom (having slain his brother Amnon) fled to Geshur, and had been there three Years;
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as a man banished from the face of his father, it could not bee but a great affliction.
as a man banished from the face of his father, it could not be but a great affliction.
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It was so in the iudgement of Ioah, but a spectator; who therefore out of pittie, deuised a way to bring home the banished:
It was so in the judgement of Joah, but a spectator; who Therefore out of pity, devised a Way to bring home the banished:
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yea, when as Absalom was come home to Hierusalem, and yet confinde, commanded to turne to his owne home,
yea, when as Absalom was come home to Jerusalem, and yet confined, commanded to turn to his own home,
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and not to see Dauid his fathers face. and not to see David his Father's face.
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It was a great trouble to Absolom, so great, that hee could not beare it any longer,
It was a great trouble to Absalom, so great, that he could not bear it any longer,
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and therefore (after two yeares being in Hierusalem in that manner:) hee sendeth for,
and Therefore (After two Years being in Jerusalem in that manner:) he sends for,
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and enforceth Joab to come and goe for him to the King, and his message sheweth his trouble.
and enforceth Joab to come and go for him to the King, and his message shows his trouble.
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Say wherefore am I come from Geshur? Jt had beene good for mee to haue beene there still; Say Wherefore am I come from Geshur? It had been good for me to have been there still;
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Now therefore let mee see the Kings face, and if there be iniquity in me, let him kill me. Now Therefore let me see the Kings face, and if there be iniquity in me, let him kill me.
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He compareth it with banishment, and chuseth a triall, I, death it selfe rather:
He compareth it with banishment, and chooseth a trial, I, death it self rather:
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Is it such a misery to loose the face of a man, and is it not greater to loose the face of God? Is it so much to be without the fauour of an earthly father:
Is it such a misery to lose the face of a man, and is it not greater to lose the face of God? Is it so much to be without the favour of an earthly father:
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and is not more to be without the fauourable countenance of our heauenly Father? will a childe, a naturall childe,
and is not more to be without the favourable countenance of our heavenly Father? will a child, a natural child,
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an vnnaturall rebellious childe as was Absolom, grieue so much for the lesser, and shall not wee much more for the greater? What a cause haue wee then of this Cittie, of this Land, of griefe? how may wee crie out and complaine as the godly woman:
an unnatural rebellious child as was Absalom, grieve so much for the lesser, and shall not we much more for the greater? What a cause have we then of this city, of this Land, of grief? how may we cry out and complain as the godly woman:
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Our glorie is departed, our glory is departed. Our glory is departed, our glory is departed.
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Who can but trauell with paine, as that wife of Phinies. What was the paine she suffered,
Who can but travel with pain, as that wife of Phinies. What was the pain she suffered,
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or cause of ioy for a childe borne, so long as the Arke of God is taken? shee will call that sonne Icabod; the glory is departed; thats her sorrow:
or cause of joy for a child born, so long as the Ark of God is taken? she will call that son Ichabod; the glory is departed; thats her sorrow:
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and whats the plague and its desolation, that it taketh away husband or wife, or childe,
and whats the plague and its desolation, that it Takes away husband or wife, or child,
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or friend, that we enioy all these, and what euer else, so long as Gods face is gone.
or friend, that we enjoy all these, and what ever Else, so long as God's face is gone.
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We may call all these Ieabod, and crie, our glory is departed: Wee must preferre this as our greatest griefe.
We may call all these Ieabod, and cry, our glory is departed: we must prefer this as our greatest grief.
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O that wee know, and were sufficiently sensible of this losse, what an hatred would it breede in vs of sinne, all sinnes, the sinnes which haue procured this plague? It would make a man abhorre Sabboth-breaking, swearing, cursing, drunkennesse, idolatry, adultery, &c. It would appeare, who are the bane and burthen of the Land, the rotten and accursed members of a Cittie.
O that we know, and were sufficiently sensible of this loss, what an hatred would it breed in us of sin, all Sins, the Sins which have procured this plague? It would make a man abhor Sabbath breaking, swearing, cursing, Drunkenness, idolatry, adultery, etc. It would appear, who Are the bane and burden of the Land, the rotten and accursed members of a city.
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1555
The light and heate of fire in Winter wee cannot be without: they were enemies to the Commonweale, that did hinder the same:
The Light and heat of fire in Winter we cannot be without: they were enemies to the Commonweal, that did hinder the same:
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much more if a man could hide from a Land, the rayes and beames of the Sunne:
much more if a man could hide from a Land, the rays and beams of the Sun:
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what are you who withdraw the face, and shine of the countenance of God; when as you cause the plague? you cause the cause of the plague:
what Are you who withdraw the face, and shine of the countenance of God; when as you cause the plague? you cause the cause of the plague:
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the withdrawing of Gods face, you hinder the remedy and cure of the plague, Gods fauour and face:
the withdrawing of God's face, you hinder the remedy and cure of the plague, God's favour and face:
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which is to bee sought for.
which is to be sought for.
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3 Let it moue vs to seeke, and to seeke Gods face, and withall to take vp all other duties required of God,
3 Let it move us to seek, and to seek God's face, and withal to take up all other duties required of God,
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as ingredients in the seeking of Gods face.
as ingredients in the seeking of God's face.
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It is not euery seeking, and so not euery seeking of Gods fauour that will finde his face.
It is not every seeking, and so not every seeking of God's favour that will find his face.
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I haue shewed the former already, and yet will not bee sorrie to goe ouer the same againe, seeing I finde them particularly applied by Gods spirit, to the duty in hand, seeking Gods face.
I have showed the former already, and yet will not be sorry to go over the same again, seeing I find them particularly applied by God's Spirit, to the duty in hand, seeking God's face.
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Generally the man that seeketh Gods face, must put away sinnes, specially such as cause the plague. One iudgement threatned for sin, is the hiding of Gods face.
Generally the man that seeks God's face, must put away Sins, specially such as cause the plague. One judgement threatened for since, is the hiding of God's face.
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I will hide my face from them, I will surely hide my face in that day, for all the euils they haue wrought. I will hide my face from them, I will surely hide my face in that day, for all the evils they have wrought.
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As the Lord saith, hee hath done:
As the Lord Says, he hath done:
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Your iniquities haue seperated between you and your God, and your sinnes haue hid his face from you, that hee will not heare. Your iniquities have separated between you and your God, and your Sins have hid his face from you, that he will not hear.
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Thou hast hid thy face from vs, and consumed vs, because of our iniquities. Thou hast hid thy face from us, and consumed us, Because of our iniquities.
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If this hiding Gods face be a fruit of sinne, we must not look to finde Gods face seeking in our sinnes.
If this hiding God's face be a fruit of sin, we must not look to find God's face seeking in our Sins.
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It is a truth of euery sinne liued in without repentance, I finde instance in idolatrie & adulterie, as the Lord doth threaten it,
It is a truth of every sin lived in without Repentance, I find instance in idolatry & adultery, as the Lord does threaten it,
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so the people shall say, Are not these euils come vpon vs, because our God is not amongst vs. And so J will shew them the back and not the face in the day of their calamity: idolaters may not seeke.
so the people shall say, are not these evils come upon us, Because our God is not among us And so J will show them the back and not the face in the day of their calamity: Idolaters may not seek.
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And so for the other sinne.
And so for the other sin.
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According to their vncleanenesse, and according to their transgressions, haue I done vnto them, and hid my face from them. According to their uncleanness, and according to their transgressions, have I done unto them, and hid my face from them.
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And you may obserue other particulars in that 59. of Isay: this is layde downe in my Text, there is no seeking to God with sinnes,
And you may observe other particulars in that 59. of Saiah: this is laid down in my Text, there is no seeking to God with Sins,
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except it be for the subduing of them, or else remission. As we must put away sinne, so wee must come with required qualities:
except it be for the subduing of them, or Else remission. As we must put away sin, so we must come with required qualities:
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Repentance is one, and that a generall one: that hath the promise of Gods face:
Repentance is one, and that a general one: that hath the promise of God's face:
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The Lord your God is gracious, and mercifull, and will not turne away his face from you, if you returne vnto him. The Lord your God is gracious, and merciful, and will not turn away his face from you, if you return unto him.
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When as man turneth his backe vpon God by sinne, the Lord turneth his face from that man:
When as man turns his back upon God by sin, the Lord turns his face from that man:
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when as man returneth againe to the Lord by amendment, the Lord returneth in regard of his face to him.
when as man returns again to the Lord by amendment, the Lord returns in regard of his face to him.
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Hee is gracious and mercifull, and will not turne away his face if yee returne. He is gracious and merciful, and will not turn away his face if ye return.
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And therefore the Churches prayer is, (and it is three times itterated in that Psalme.) ) Turne vs againe, and cause thy face to shine vpon vs. Implying that, a requisite quality.
And Therefore the Churches prayer is, (and it is three times iterated in that Psalm.)) Turn us again, and cause thy face to shine upon us Implying that, a requisite quality.
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And if God answer not in that, we cannor expect Gods fauour in any consequent mercie.
And if God answer not in that, we cannor expect God's favour in any consequent mercy.
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A particular is prayer, such as we before spake of, that hath the promise.
A particular is prayer, such as we before spoke of, that hath the promise.
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Hee shall pray vnto the Lord, and he will be fauourable vnto him, and he shall see his face with ioy. He shall pray unto the Lord, and he will be favourable unto him, and he shall see his face with joy.
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He hath not hid his face from him, but when he cried vnto him, he heard it. He hath not hid his face from him, but when he cried unto him, he herd it.
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Yea, the prayer that findeth Gods fauour, must haue hunger and thirst manifested by trouble and complaint in its want, and for its attainement.
Yea, the prayer that finds God's favour, must have hunger and thirst manifested by trouble and complaint in its want, and for its attainment.
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Thou diddest hide thy face, and J was sore troubled. It cannot but trouble a man to lacke such a treasure: Thou didst hide thy face, and J was soar troubled. It cannot but trouble a man to lack such a treasure:
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Therefore Dauid, How long wilt thou hide thy face from mee? Wherefore hidest thou thy face? hide not thy face from thy seruant, J am in trouble.
Therefore David, How long wilt thou hide thy face from me? Wherefore hidest thou thy face? hide not thy face from thy servant, J am in trouble.
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All these are the complaints of one mourning in his prayed, and as it were vexed. All these Are the complaints of one mourning in his prayed, and as it were vexed.
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A wicked man valueth not Gods fauour, seeketh it not, or coldly: an vngracious childe lightly esteemeth the face of his father:
A wicked man valueth not God's favour, seeks it not, or coldly: an ungracious child lightly esteems the face of his father:
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there is nothing that can trouble a gracious childe of man, or God more then the missing of Gods fauour.
there is nothing that can trouble a gracious child of man, or God more then the missing of God's favour.
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2 He that seeketh Gods fauour, must remember that he doth it with his heart: hee must seeke not onely with desires, and so his voyce and cries:
2 He that seeks God's favour, must Remember that he does it with his heart: he must seek not only with Desires, and so his voice and cries:
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but withall these must issue and flowe from the heart.
but withal these must issue and flow from the heart.
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Mine heart answered: Thy face Lord will I seeke, Psal. 27. I entreated thy fauour with mine whole heart, O be mercifull vnto me. Mine heart answered: Thy face Lord will I seek, Psalm 27. I entreated thy favour with mine Whole heart, Oh be merciful unto me.
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3 A man must seeke Gods face with feare, not that of seruants and slaues, but of sonnes mingled with the loue of God.
3 A man must seek God's face with Fear, not that of Servants and slaves, but of Sons mingled with the love of God.
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Did hee not feare the Lord, and besought the face of the Lord (the Prophet of Hezechiah) and so the Lord repented him of the euill that hee had pronounced against them: Did he not Fear the Lord, and besought the face of the Lord (the Prophet of Hezekiah) and so the Lord repented him of the evil that he had pronounced against them:
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The feare of the Lord is excellent, and must not be left out. The Fear of the Lord is excellent, and must not be left out.
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We must not forget the chiefest, Faith in Iesus Christ: Hee is the Sonne of Gods loue, all acceptation is in the beloued.
We must not forget the chiefest, Faith in Iesus christ: He is the Son of God's love, all acceptation is in the Beloved.
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The voice from heauen must bee heard and obeyd, which sayeth, This is my welbeloued Sonne in whom J am well pleased.
The voice from heaven must be herd and obeyed, which Saith, This is my well-beloved Son in whom J am well pleased.
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1600
Lastly, wee must be patient, and perseuere in seeking, Gods face is not by and by to be found.
Lastly, we must be patient, and persevere in seeking, God's face is not by and by to be found.
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GOD will haue man to chew sin, to consider what an euill it is that hideth his face:
GOD will have man to chew since, to Consider what an evil it is that Hideth his face:
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hee will haue a due price put vpon it which wee doe not so much in its enioyment as want:
he will have a due price put upon it which we do not so much in its enjoyment as want:
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he will beget a greater purpose and care of keeping it, and therefore will be sought with patience.
he will beget a greater purpose and care of keeping it, and Therefore will be sought with patience.
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I will waite vpon the Lord, which hideth his face from the house of Iacob, and I will looke for him: I will wait upon the Lord, which Hideth his face from the house of Iacob, and I will look for him:
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and the precept is, Seeke his face continually. Wee are this day assembled to seeke Gods fauour in the remoueall of the plague,
and the precept is, Seek his face continually. we Are this day assembled to seek God's favour in the removal of the plague,
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and curing our Land, and withall a blessing for and vpon our Nauy, (As Gods fauour is the cause of one,
and curing our Land, and withal a blessing for and upon our Navy, (As God's favour is the cause of one,
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so it is the fountaine of the other.
so it is the fountain of the other.
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It was God (saith the Psalmist) that did driue out the Heathen, and plant. Israel in; It was God (Says the Psalmist) that did driven out the Heathen, and plant. Israel in;
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they got not the Land in possession by their owne sword, neither did their owne arme saue them,
they god not the Land in possession by their own sword, neither did their own arm save them,
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but thy right hand and thine arme; and the light of thy countenance because thou hast a fauour vnto them. but thy right hand and thine arm; and the Light of thy countenance Because thou hast a favour unto them.
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As therefore Dauid did then, wee must now, Thou art my King (O God) command deliuerance for Iacob;
As Therefore David did then, we must now, Thou art my King (Oh God) command deliverance for Iacob;
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thorow thee will wee push downe our enemies, and treade them vnder that rise vp against vs, thorough thee will we push down our enemies, and tread them under that rise up against us,
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for I will not trust in my bowe. for I will not trust in my bow.
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) Wee would willingly obtaine, we must seeke Gods fauour in this manner, and hereby may we iudge of successe.
) we would willingly obtain, we must seek God's favour in this manner, and hereby may we judge of success.
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Haue we put away our sinnes which hide Gods face? do we seeke it with returning, with prayer, doe we mourne in our prayer, doth our hearts answere, thy face Lord will we seeke? doe we seeke with feare and faith,
Have we put away our Sins which hide God's face? do we seek it with returning, with prayer, do we mourn in our prayer, does our hearts answer, thy face Lord will we seek? do we seek with Fear and faith,
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and are we resolued to perseuere? Then knowe that we haue the promise of hearing of forgiuenesse, and of healing the Land.
and Are we resolved to persevere? Then know that we have the promise of hearing of forgiveness, and of healing the Land.
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1617
In a little wrath for a moment haue I hidd my face from thee. A little wrath, if wee regard our deserts, and that but for a moment. That may make thee patient. In a little wrath for a moment have I hid my face from thee. A little wrath, if we regard our deserts, and that but for a moment. That may make thee patient.
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When Dauid hid his face from Absolom, Hee desired to see him, and to goe forth vnto him.
When David hid his face from Absalom, He desired to see him, and to go forth unto him.
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It is sayd, That the soule of King Dauid longed to goe foorth to Absolom. Surely wee may as safely say it with reuerence of the Lord:
It is said, That the soul of King David longed to go forth to Absalom. Surely we may as safely say it with Reverence of the Lord:
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His soule longeth to goe forth vnto his Church, to shew it his face: neither is his face altogether hid from vs as appeareth this day.
His soul Longeth to go forth unto his Church, to show it his face: neither is his face altogether hid from us as appears this day.
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But if it bee otherwise with vs we haue not the graces, we come in our sinnes to seeke the Lord,
But if it be otherwise with us we have not the graces, we come in our Sins to seek the Lord,
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how can wee looke to finde the Lords face? In that very respect away with sinnes,
how can we look to find the lords face? In that very respect away with Sins,
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and returne, and let vs all pray, to that ende Turne vs (O Lord) and cause thy face to shine vpon vs.
and return, and let us all pray, to that end Turn us (Oh Lord) and cause thy face to shine upon us
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Thus much for the third duty, and its obiect.
Thus much for the third duty, and its Object.
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After-noone Sermon. ANd turne from their wicked wayes. These words containe our fourth and last requisite: in which we haue two things expressed.
Afternoon Sermon. ANd turn from their wicked ways. These words contain our fourth and last requisite: in which we have two things expressed.
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1 An Action, in the word Returne. 2 The obiect, Wayes, set foorth by their qualities, wicked wayes.
1 an Actium, in the word Return. 2 The Object, Ways, Set forth by their qualities, wicked ways.
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Wayes in this place is a Metaphoricall speech, it doth denote a mans life so and so ledd, or a state of life;
Ways in this place is a Metaphorical speech, it does denote a men life so and so led, or a state of life;
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a power that a man hath and it exercise or vse in a course.
a power that a man hath and it exercise or use in a course.
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It is taken in a good sense, and so it doth denote grace and its exercise,
It is taken in a good sense, and so it does denote grace and its exercise,
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thus we reade of the way of the righteous, and pathes of righteousnesse, and walking in the feare of God, in the lawe of God, in newnesse of life.
thus we read of the Way of the righteous, and paths of righteousness, and walking in the Fear of God, in the law of God, in newness of life.
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In an euill sense for sinne and its exercise, which is called the way of the wicked, which is any wicked course or trade of life, contrary to the former, the olde way and the good way, and of the latter, the Lord speaketh in this place,
In an evil sense for sin and its exercise, which is called the Way of the wicked, which is any wicked course or trade of life, contrary to the former, the old Way and the good Way, and of the latter, the Lord speaks in this place,
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as appeareth by the adiunct, wicked: from these a man must turne.
as appears by the adjunct, wicked: from these a man must turn.
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By turning the Lord meaneth, a leauing off that course, and taking vp an other, a contrary trade of life.
By turning the Lord means, a leaving off that course, and taking up an other, a contrary trade of life.
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As when a man is out of his way, if euer hee looketh to come to his iourneyes ende hee must returne to the right way:
As when a man is out of his Way, if ever he looks to come to his journeys end he must return to the right Way:
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So is it in this case.
So is it in this case.
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Sinne is auersion from the Lord, a going from him, a turning inordinately to somewhat else:
Sin is aversion from the Lord, a going from him, a turning inordinately to somewhat Else:
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Thus is man borne, his backe is vpon the Lord, he is thus in habit or disposition of soule and body, according to this are all his motions;
Thus is man born, his back is upon the Lord, he is thus in habit or disposition of soul and body, according to this Are all his motions;
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inward, outward, with his backe still vpon the Lord, he is in progresse by a naturall motion,
inward, outward, with his back still upon the Lord, he is in progress by a natural motion,
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vntill he commeth to terme death, Destruction. Now when as the Lord requireth turning, it is to set his backe vpon sinne, and his face towards God:
until he comes to term death, Destruction. Now when as the Lord requires turning, it is to Set his back upon sin, and his face towards God:
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and therefore the phrase vsed sometimes is, returne, which infouldeth conformitie to the Lawe of GOD in soule and body, in the habite and exercise of grace.
and Therefore the phrase used sometime is, return, which infouldeth conformity to the Law of GOD in soul and body, in the habit and exercise of grace.
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In a word, the Lord in this place calleth for Repentance; in doing which, the manner of the Lord, is sometimes to mention one terme,
In a word, the Lord in this place calls for Repentance; in doing which, the manner of the Lord, is sometime to mention one term,
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as in this place, Turne from their euill wayes.
as in this place, Turn from their evil ways.
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Sometimes hee calleth for it by the other terme, Conuersion, Turne, or returne vnto me. Sometimes the Lord calleth for it, mentioning one particular sinne, infolding all the rest.
Sometime he calls for it by the other term, Conversion, Turn, or return unto me. Sometime the Lord calls for it, mentioning one particular sin, infolding all the rest.
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Sometimes he mentioneth one grace, infolding all the rest: The word vsed in the new Testament signifieth, a change of the minde:
Sometime he mentioneth one grace, infolding all the rest: The word used in the new Testament signifies, a change of the mind:
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and yet thats not the largenesse of its signification it infoldeth the former part turning from sinne:
and yet thats not the largeness of its signification it infoldeth the former part turning from sin:
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enfoldeth the latter part, the change of the Will, Memory, Conscience, Affections, with the motions,
enfoldeth the latter part, the change of the Will, Memory, Conscience, Affections, with the motions,
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and the outward man, and for this cause it is translated, (a part put for the whole) Amend you liues. Sometimes againe, the Scripture mentioneth both termes,
and the outward man, and for this cause it is translated, (a part put for the Whole) Amend you lives. Sometime again, the Scripture mentioneth both terms,
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and coupleth them, as Returne now euery man from his euill way, and amend your doings.
and Coupleth them, as Return now every man from his evil Way, and amend your doings.
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Cease from euill, learne to doe well. Cease from evil, Learn to do well.
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When as the Lord therefore calleth heere for turning from euill wayes, hee doth imply, turning to the right way also,
When as the Lord Therefore calls Here for turning from evil ways, he does imply, turning to the right Way also,
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and so all positiue gracious dispositions or qualities, and their exercise, which is •he speciall part of repentance.
and so all positive gracious dispositions or qualities, and their exercise, which is •he special part of Repentance.
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This dutie (if you obserue) hee enioyneth all the people called by his name, such as are so onely by profession,
This duty (if you observe) he enjoineth all the people called by his name, such as Are so only by profession,
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and such as are so indeed already truely turned: Euery one must turne from sinnes, euen those that are turned, more and more;
and such as Are so indeed already truly turned: Every one must turn from Sins, even those that Are turned, more and more;
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euery one must turne vnto God, euen those that are turned, more and more;
every one must turn unto God, even those that Are turned, more and more;
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and that in regard of the power of sinne, its habit and vse, and power of grace, its habit and vse.
and that in regard of the power of sin, its habit and use, and power of grace, its habit and use.
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And lastly, the terme is layd downe indefinitly, which is all one with an vniuersall turning from all euill wayes,
And lastly, the term is laid down indefinitely, which is all one with an universal turning from all evil ways,
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and turning to GOD according to all his Commandements. And thus will I stand on, and handle all the particulars in their order distinctly. And first obserue:
and turning to GOD according to all his commandments. And thus will I stand on, and handle all the particulars in their order distinctly. And First observe:
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That euery course and trade of sinne, is as a way, so a wicked way. This is cleare in the very words.That every course and trade of sin, is as a Way, so a wicked Way. This is clear in the very words.
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Hence generally sinne is called, the way of Sinners. And as many particular sinnes as there are,
Hence generally sin is called, the Way of Sinners. And as many particular Sins as there Are,
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so many particular wicked wayes, as The way of liuing. And sometimes they beare the names of particular famous men, tracing particular wicked wayes.
so many particular wicked ways, as The Way of living. And sometime they bear the names of particular famous men, tracing particular wicked ways.
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The Scripture mentioneth the way of Caine, of Balaam, the way of Iereboam, &c. Hence it is that there is mention made of particular motions in these wayes Going out of Gods way, standing in the way of sinners, they haue gon in the way of Caine:
The Scripture mentioneth the Way of Cain, of balaam, the Way of Jeroboam, etc. Hence it is that there is mention made of particular motions in these ways Going out of God's Way, standing in the Way of Sinners, they have gone in the Way of Cain:
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going astray, running in the way of Balaam, their feete are said to be swift to shed bloud, &c. From all which it is cleare, that their course of life is as a way, so a wicked way.going astray, running in the Way of balaam, their feet Are said to be swift to shed blood, etc. From all which it is clear, that their course of life is as a Way, so a wicked Way.
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1 One reason is the deuill, who is vnto these a Father, a Prince, a God: in which respect,
1 One reason is the Devil, who is unto these a Father, a Prince, a God: in which respect,
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as hee hath power in and ouer them;
as he hath power in and over them;
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so they at his come, and goe, and doe, as drudges ready to trace euery wicked way.
so they At his come, and go, and do, as drudges ready to trace every wicked Way.
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When as Paul had layde downe our naturall state, to bee walking, &c. One reason is giuen Satan according to Satan, the Prince of the power of the ayre, the spirit that ruleth in the children of disobedience.
When as Paul had laid down our natural state, to be walking, etc. One reason is given Satan according to Satan, the Prince of the power of the air, the Spirit that Ruleth in the children of disobedience.
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So Christ to wicked Iewes, You are of your father the Deuill, you doe his workes.
So christ to wicked Iewes, You Are of your father the devil, you do his works.
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From him, was Dauids numbring the people, and that Iudas betrayed Christ; he filled the heart of Ananias and Saphira, to lye, he beguiled our Grandmother Eue. He is a principle of aberration from good,
From him, was David numbering the people, and that Iudas betrayed christ; he filled the heart of Ananias and Sapphira, to lie, he beguiled our Grandmother Eue. He is a principle of aberration from good,
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and walking in euery euill way.
and walking in every evil Way.
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The sinne of Elemas was, peruerting the right wayes of the Lord, the roote, the Deuill.
The sin of Elemas was, perverting the right ways of the Lord, the root, the devil.
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O full of all subtletie and mischiefe thou childe of the Deuill. Oh full of all subtlety and mischief thou child of the devil.
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Himselfe stood not in the truth, he was an Apostate, a renegado, a retrograde, Hee left his habitation: He goeth vp and downe like a roaring Lyon;
Himself stood not in the truth, he was an Apostate, a renegado, a retrograde, He left his habitation: He Goes up and down like a roaring lion;
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he compasseth Sea and Land, his children are like him, & of him, and so walke inwicked wayes.he Compasseth Sea and Land, his children Are like him, & of him, and so walk inwicked ways.
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2 A second principle is the World, the world of wicked and vngodly men, their example and practise, their aduise and counsell, &c. Their greatnesse, their multitude,
2 A second principle is the World, the world of wicked and ungodly men, their Exampl and practice, their advise and counsel, etc. Their greatness, their multitude,
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when as in the way to life, there are fewe, it being straight and narrow: Requiring accuratnesse, and laborious care, this way is broad and many walke therein.
when as in the Way to life, there Are few, it being straight and narrow: Requiring accuratnesse, and laborious care, this Way is broad and many walk therein.
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An argument from many is strong, the Lord sheweth it in making prouision against it, Goe not with them, consent not, thou shalt not follow a multitude to doe euill.
an argument from many is strong, the Lord shows it in making provision against it, Go not with them, consent not, thou shalt not follow a multitude to do evil.
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The Lord will not haue vs to stand in the way of Sinners, or walke in the counsell of the vngedly, they will be as a streame to carry vs with them.
The Lord will not have us to stand in the Way of Sinners, or walk in the counsel of the vngedly, they will be as a stream to carry us with them.
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And the Apostle in the forenamed place, addeth another principle of their walking, according to the course of this world.
And the Apostle in the forenamed place, adds Another principle of their walking, according to the course of this world.
cc dt n1 p-acp dt j-vvn n1, vvz j-jn n1 pp-f po32 n-vvg, vvg p-acp dt n1 pp-f d n1.
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1679
3 Man neede not seeke a cause out of himselfe, nature is a sufficient one, being altogether corrupt, the vnderstanding is as a blinde guide, it leadeth the will and the affections, it ruleth the mouth and actions. 3 Man need not seek a cause out of himself, nature is a sufficient one, being altogether corrupt, the understanding is as a blind guide, it leads the will and the affections, it Ruleth the Mouth and actions.
crd n1 vvb xx vvi dt n1 av pp-f px31, n1 vbz dt j pi, vbg av j, dt n1 vbz p-acp dt j n1, pn31 vvz dt n1 cc dt n2, pn31 vvz dt n1 cc n2.
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1680
Euery base lust leadeth the whole man vp and downe as a beast. Couetousnesse will make a man runne greedily in the way of Balaam.
Every base lust leads the Whole man up and down as a beast. Covetousness will make a man run greedily in the Way of balaam.
d j n1 vvz dt j-jn n1 a-acp cc a-acp p-acp dt n1. n1 vmb vvi dt n1 vvi av-j p-acp dt n1 pp-f np1.
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1681
How preuailing is vncleannesse? it is a truth of Drunkennes, or anger, of enuy, of euery lust.
How prevailing is uncleanness? it is a truth of drunkenness, or anger, of envy, of every lust.
c-crq j-vvg vbz n1? pn31 vbz dt n1 pp-f n1, cc n1, pp-f n1, pp-f d n1.
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1682
It is Lord and Master in euery wicked man, and he doth obey it in the lusts thereof:
It is Lord and Master in every wicked man, and he does obey it in the Lustiest thereof:
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1683
all their members are instruments of vnrighteousnes vnto sin. Hence are wicked men said, to walk in the imaginations of their own hearts. all their members Are Instruments of unrighteousness unto since. Hence Are wicked men said, to walk in the Imaginations of their own hearts.
d po32 n2 vbr n2 pp-f n1 p-acp n1. av vbr j n2 vvd, pc-acp vvi p-acp dt n2 pp-f po32 d n2.
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1684
To walke in the wayes of their own heart. To walk after their vngodly lusts. To walk in the ways of their own heart. To walk After their ungodly Lustiest.
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1685
Out of this it is (were ther no other principle) that it is true which is said of the wicked, They are estranged from the wombe,
Out of this it is (were there no other principle) that it is true which is said of the wicked, They Are estranged from the womb,
av pp-f d pn31 vbz (vbdr a-acp dx j-jn n1) cst pn31 vbz j r-crq vbz vvn pp-f dt j, pns32 vbr vvn p-acp dt n1,
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1686
as soone as they are borne they goe astray, and speake lyes. as soon as they Are born they go astray, and speak lies.
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1687
Finally (not to mention the iust iugement of God on some who little thinke thereon.) It appeareth a posteriori, and from effects.
Finally (not to mention the just judgement of God on Some who little think thereon.) It appears a posteriori, and from effects.
av-j (xx pc-acp vvi dt j n1 pp-f np1 p-acp d r-crq av-j vvb av.) pn31 vvz dt fw-la, cc p-acp n2.
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1688
As a priori, they are a malo; as Christ, from the wicked one, so they tend ad malum, to condemnation, (as the Apostle Iames in like manner of vaine swearing:) it is a truth of euery enill way, it tendeth to the euill of sinne and punishment:
As a priori, they Are a Malo; as christ, from the wicked one, so they tend ad malum, to condemnation, (as the Apostle James in like manner of vain swearing:) it is a truth of every enill Way, it tendeth to the evil of sin and punishment:
p-acp dt fw-la, pns32 vbr dt fw-la; p-acp np1, p-acp dt j pi, av pns32 vvb fw-la fw-la, p-acp n1, (c-acp dt n1 np1 p-acp j n1 pp-f j n-vvg:) pn31 vbz dt n1 pp-f d n1 n1, pn31 vvz p-acp dt n-jn pp-f n1 cc n1:
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1689
of sinne, one action doth dispose to more; by a fewe repeated acts of drunkennesse, it is that men are habituall drunkards.
of sin, one actium does dispose to more; by a few repeated acts of Drunkenness, it is that men Are habitual drunkards.
pp-f n1, crd n1 vdz vvi p-acp av-dc; p-acp dt d vvn n2 pp-f n1, pn31 vbz d n2 vbr j n2.
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1690
They reuolt naturally more and more, they waxe worse and worse. Of punishment, death temporall, as Death the way of all flesh.
They revolt naturally more and more, they wax Worse and Worse. Of punishment, death temporal, as Death the Way of all Flesh.
pns32 vvb av-j av-dc cc av-dc, pns32 vvb av-jc cc av-jc. pp-f n1, n1 j, c-acp n1 dt n1 pp-f d n1.
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1691
So the path that leadeth vnto it is sinne. So the path that leads unto it is sin.
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How pleasing soeuer that way doth seeme, it ende is death? It is a malo from euill,How pleasing soever that Way does seem, it end is death? It is a Malo from evil,
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1693
and ad malum to condemnation, and therefore as a way, so a wicked way.
and ad malum to condemnation, and Therefore as a Way, so a wicked Way.
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This being a truth, put it to vse, let it enforme our iudgements, worke vpon our affections,
This being a truth, put it to use, let it inform our Judgments, work upon our affections,
d vbg dt n1, vvb pn31 pc-acp vvi, vvb pn31 vvi po12 n2, vvb p-acp po12 n2,
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1695
and so order all our liues answerably. Learne what to iudge of euery course in sinne;
and so order all our lives answerably. Learn what to judge of every course in sin;
cc av vvi d po12 n2 av-j. vvb r-crq pc-acp vvi pp-f d n1 p-acp n1;
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1696
lying, and iugling, deceits in trading; a way, and a wicked way; prophane swearing, a way and a wicked way;
lying, and juggling, Deceits in trading; a Way, and a wicked Way; profane swearing, a Way and a wicked Way;
vvg, cc j-vvg, n2 p-acp n-vvg; dt n1, cc dt j n1; j n-vvg, dt n1 cc dt j n1;
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1697
drunkennesse a way, and a wicked way; couetousnesse a way, the way of Balaam, and a wicked way:
Drunkenness a Way, and a wicked Way; covetousness a Way, the Way of balaam, and a wicked Way:
n1 dt n1, cc dt j n1; n1 dt n1, dt n1 pp-f np1, cc dt j n1:
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1698
hatred and malice against Gods people for righteousnesse sake: the way of Caine a wicked way.
hatred and malice against God's people for righteousness sake: the Way of Cain a wicked Way.
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1699
Idolatry, though the way of Ieroboam, a wicked way:
Idolatry, though the Way of Jeroboam, a wicked Way:
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oppression, sacriledge, &c. If thou tell me it is full of pleasure, yet it is but a wicked way.
oppression, sacrilege, etc. If thou tell me it is full of pleasure, yet it is but a wicked Way.
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1701
If thou say it is a way to thriuing or preferment, I tell thee, yet it is but a wicked way.
If thou say it is a Way to thriving or preferment, I tell thee, yet it is but a wicked Way.
cs pns21 vvb pn31 vbz dt n1 p-acp j-vvg cc n1, pns11 vvb pno21, av pn31 vbz p-acp dt j n1.
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1702
If thou reply the greatest part of the world, walke in it, and approue of it:
If thou reply the greatest part of the world, walk in it, and approve of it:
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1703
yet I must answer the same, it is but a wicked way. Let this informe thy iudgement of euery course, and trade in sinne;
yet I must answer the same, it is but a wicked Way. Let this inform thy judgement of every course, and trade in sin;
av pns11 vmb vvi dt d, pn31 vbz p-acp dt j n1. vvb d vvi po21 n1 pp-f d n1, cc n1 p-acp n1;
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it is but a wicked way.
it is but a wicked Way.
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It may set a worke thine affections, be afraid to sinne, it is a wicked way.
It may Set a work thine affections, be afraid to sin, it is a wicked Way.
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1706
Hate it, it is an euill way, I hate euery euill way, faith holy Dauid. It may teach thee how to speake of it;
Hate it, it is an evil Way, I hate every evil Way, faith holy David. It may teach thee how to speak of it;
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1707
what euer names men and custome giue sinne, for euery one hath a cloake:
what ever names men and custom give sin, for every one hath a cloak:
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1708
yet in truth it is otherwise, as the Lord calleth it, thou must, if thou wilt not lie, call it a wicked way:
yet in truth it is otherwise, as the Lord calls it, thou must, if thou wilt not lie, call it a wicked Way:
av p-acp n1 pn31 vbz av, c-acp dt n1 vvz pn31, pns21 vmb, cs pns21 vm2 xx vvi, vvb pn31 dt j n1:
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and so for thy practise auoide it, flie it, it is an euill way.
and so for thy practice avoid it, fly it, it is an evil Way.
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1710
What doe I call vpon you for brethren, but that which the Lord prescribeth, to turne from your euill wayes, the argument is sufficient, it is an euill way.
What do I call upon you for brothers, but that which the Lord prescribeth, to turn from your evil ways, the argument is sufficient, it is an evil Way.
q-crq vdb pns11 vvi p-acp pn22 p-acp n2, cc-acp cst r-crq dt n1 vvz, pc-acp vvi p-acp po22 j-jn n2, dt n1 vbz j, pn31 vbz dt j-jn n1.
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1711
Vnto a man out of his way (least withall he be out of his wits) it is enough to cause a man to turne to tell him, that tis an euill way:
Unto a man out of his Way (lest withal he be out of his wits) it is enough to cause a man to turn to tell him, that this an evil Way:
p-acp dt n1 av pp-f po31 n1 (cs av pns31 vbb av pp-f po31 n2) pn31 vbz av-d pc-acp vvi dt n1 pc-acp vvi pc-acp vvi pno31, cst pn31|vbz dt j-jn n1:
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1712
suppose beset with thornes and bryers, it is a deepe way in water, in myre, in mud:
suppose beset with thorns and briers, it is a deep Way in water, in mire, in mud:
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1713
there are Dogges, Beares, Lions, in the way:
there Are Dogs, Bears, Lions, in the Way:
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1714
there are thieues, &c. so ought it to be enough to any sinner, to moue him to turne,
there Are thieves, etc. so ought it to be enough to any sinner, to move him to turn,
a-acp vbr n2, av av vmd pn31 pc-acp vbi av-d p-acp d n1, pc-acp vvi pno31 pc-acp vvi,
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1715
when as hee is tolde from the Lord, that his course in sinne is but a wicked way, not an euill in all wayes, else but is, I all euils in this way.
when as he is told from the Lord, that his course in sin is but a wicked Way, not an evil in all ways, Else but is, I all evils in this Way.
c-crq c-acp pns31 vbz vvn p-acp dt n1, cst po31 n1 p-acp n1 vbz p-acp dt j n1, xx dt j-jn p-acp d n2, av p-acp vbz, pns11 av-d n2-jn p-acp d n1.
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1716
Thornes and snares are in the way of the froward, Pro. 22.5. destruction and miserie, saith the Prophet: Thornes and snares Are in the Way of the froward, Pro 22.5. destruction and misery, Says the Prophet:
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1717
All manner of destruction, and all misery is in this way: the plague it selfe is in this way,
All manner of destruction, and all misery is in this Way: the plague it self is in this Way,
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1718
and therefore the Lord prescribeth, that we turne from it: Turne therefore sinners of all sorts:
and Therefore the Lord prescribeth, that we turn from it: Turn Therefore Sinners of all sorts:
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1719
be not deceiued, and gulled by the world and deuill; no, neither yet by thy deceiueable lusts.
be not deceived, and gulled by the world and Devil; no, neither yet by thy deceivable Lustiest.
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1720
Mistrust thine owne iudgement, The way of euery man is iust in his owne eyes, Pro. 21.2. and so is the way of a foole (which euery wicked man is) Pro. 12.14.
Mistrust thine own judgement, The Way of every man is just in his own eyes, Pro 21.2. and so is the Way of a fool (which every wicked man is) Pro 12.14.
n1 po21 d n1, dt n1 pp-f d n1 vbz j p-acp po31 d n2, np1 crd. cc av vbz dt n1 pp-f dt n1 (r-crq d j n1 vbz) np1 crd.
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1721
Thy mouth is out of taste, thou art but a blinde man, thou iudgest good, euill,
Thy Mouth is out of taste, thou art but a blind man, thou Judges good, evil,
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1722
and euill good, sweet sower, sower sweet. and evil good, sweet sour, sour sweet.
cc j-jn j, j n1, j j.
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1723
If thou wilt not bee deceiued, hearken to the word of truth, the word of God. Consider the principles:
If thou wilt not be deceived, harken to the word of truth, the word of God. Consider the principles:
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1724
and search whether euer there came good out of euill, Can a man gather Grapes of thornes,
and search whither ever there Come good out of evil, Can a man gather Grapes of thorns,
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1725
or Figges of thistles? and thinke vpon the end, thou hast experience of the euill of sinne,or Figs of thistles? and think upon the end, thou hast experience of the evil of sin,
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1726
and shalt haue of punishment, and if thou wilt not turne as hee, reioyce young man in thy youth, &c. walke in the wayes of thine heart,
and shalt have of punishment, and if thou wilt not turn as he, rejoice young man in thy youth, etc. walk in the ways of thine heart,
cc vm2 vhi pp-f n1, cc cs pns21 vm2 xx vvi c-acp pns31, vvb j n1 p-acp po21 n1, av vvb p-acp dt n2 pp-f po21 n1,
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1727
and the sight of thine eyes: so may I to euery vngodly man:and the sighed of thine eyes: so may I to every ungodly man:
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1728
and yet know that euerie way shall bee brought to iudgement, thy wayes shall bee brought vpon thine owne head: and yet know that every Way shall be brought to judgement, thy ways shall be brought upon thine own head:
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1729
thy iudgement shall bee according to thy wayes.
thy judgement shall be according to thy ways.
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1730
Last of all, as we must turne from them, so aside from them that walke in them;
Last of all, as we must turn from them, so aside from them that walk in them;
ord pp-f d, c-acp pns12 vmb vvi p-acp pno32, av av p-acp pno32 cst vvb p-acp pno32;
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1731
Goe not with them, follow not a multitude to doe euill. Gods people are set for signes and for wonders: Go not with them, follow not a multitude to do evil. God's people Are Set for Signs and for wonders:
vvb xx p-acp pno32, vvb xx dt n1 pc-acp vdi j-jn. npg1 n1 vbr vvn p-acp n2 cc p-acp n2:
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1732
Men count it strange, that wee runne not with them in excesse and ryot;
Men count it strange, that we run not with them in excess and riot;
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1733
they thinke, and speake euill of vs, as I, more then euill doers. And yet we must not goe, nor walke.
they think, and speak evil of us, as I, more then evil doers. And yet we must not go, nor walk.
pns32 vvb, cc vvb j-jn pp-f pno12, c-acp pns11, av-dc cs j-jn n2. cc av pns12 vmb xx vvi, ccx vvi.
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1734
If there were no other argument, to reiect drunkards, &c. this may suffice, it is a way, and an euill way:
If there were no other argument, to reject drunkards, etc. this may suffice, it is a Way, and an evil Way:
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1735
and so much for the proposition.
and so much for the proposition.
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1736
August. 17. 8. Day. August. 17. 8. Day.
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1737
COme wee now to the fourth prescript, and that anatomized, or opened in pieces as before, that wee may distinctly giue vnto euery thing and man his due:
COme we now to the fourth prescript, and that anatomized, or opened in Pieces as before, that we may distinctly give unto every thing and man his due:
vvb pns12 av p-acp dt ord n1, cc d vvn, cc vvd p-acp n2 c-acp a-acp, cst pns12 vmb av-j vvi p-acp d n1 cc n1 po31 j-jn:
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1738
it is in a matter of life and death, and those things require proportioned care and respect, in him that is to preach, in those that are to heare.
it is in a matter of life and death, and those things require proportioned care and respect, in him that is to preach, in those that Are to hear.
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1739
The people of GOD are of two sorts, onely such in regard of the outward couenant and profession, circumcised in body, vncircumcised in heart,
The people of GOD Are of two sorts, only such in regard of the outward Covenant and profession, circumcised in body, uncircumcised in heart,
dt n1 pp-f np1 vbr pp-f crd n2, av-j d p-acp n1 pp-f dt j n1 cc n1, vvn p-acp n1, j p-acp n1,
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1740
or so in the outward, that they are withall in the inward couenant, professing and acknowledging in workes, circumcised in flesh and heart, to both these he directeth this precept, in regard of either terme. Whence first we gather:
or so in the outward, that they Are withal in the inward Covenant, professing and acknowledging in works, circumcised in Flesh and heart, to both these he directeth this precept, in regard of either term. Whence First we gather:
cc av p-acp dt j, cst pns32 vbr av p-acp dt j n1, vvg cc vvg p-acp n2, vvn p-acp n1 cc n1, p-acp d d pns31 vvz d n1, p-acp n1 pp-f d n1. c-crq ord pns12 vvb:
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1741
That when as the Lord sendeth the pestilence amongst his people, he thereby calleth vpon them, merely outwardly, professing to turne from their euill wayes, That when as the Lord sends the pestilence among his people, he thereby calls upon them, merely outwardly, professing to turn from their evil ways,
cst c-crq c-acp dt n1 vvz dt n1 p-acp po31 n1, pns31 av vvz p-acp pno32, av-j av-j, vvg pc-acp vvi p-acp po32 j-jn n2,
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as a meanes of auoyding the plague. That there were such, I take as graunted:as a means of avoiding the plague. That there were such, I take as granted:
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there were euer such as professe they know God, and yet in workes denie him, Tit. 1. the dutie is in termes laid downe.
there were ever such as profess they know God, and yet in works deny him, Tit. 1. the duty is in terms laid down.
pc-acp vbdr av d c-acp vvb pns32 vvb np1, cc av p-acp n2 vvi pno31, np1 crd dt n1 vbz p-acp n2 vvn a-acp.
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1 It is the commaundement of God. Thus Isa. 1. Judah being vnder Gods hand in fearefull iudgements:
1 It is the Commandment of God. Thus Isaiah 1. Judah being under God's hand in fearful Judgments:
vvd pn31 vbz dt n1 pp-f np1. av np1 crd np1 vbg p-acp ng1 n1 p-acp j n2:
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Your Country is desolate, Ver. 7. though rich and aboundant in outward profession, in sacrifices, &c. as you may reade at large, is called vpon to put away the euill of their doings from before Gods eyes,
Your Country is desolate, Ver. 7. though rich and abundant in outward profession, in Sacrifices, etc. as you may read At large, is called upon to put away the evil of their doings from before God's eyes,
po22 n1 vbz j, np1 crd c-acp j cc j p-acp j n1, p-acp n2, av c-acp pn22 vmb vvi p-acp j, vbz vvn p-acp p-acp vvd av dt n-jn pp-f po32 n2-vdg p-acp c-acp ng1 n2,
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and to cease from euill, Ven. 16. So Chapter the 58. they are said to seeke the Lord as a people that did righteousnes: and to cease from evil, Ven. 16. So Chapter the 58. they Are said to seek the Lord as a people that did righteousness:
cc pc-acp vvi p-acp j-jn, np1 crd av n1 dt crd pns32 vbr vvn pc-acp vvi dt n1 p-acp dt n1 cst vdd n1:
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Yet vpon them hee calleth, to loose the bonds of wickednesse, as a meanes to his hearing:
Yet upon them he calls, to lose the bonds of wickedness, as a means to his hearing:
av p-acp pno32 pns31 vvz, pc-acp vvi dt n2 pp-f n1, p-acp dt n2 p-acp po31 n-vvg:
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I suppose them yet in the gall of bitternesse, and bonds of iniquity, which the Lord will haue dissolued.I suppose them yet in the Gall of bitterness, and bonds of iniquity, which the Lord will have dissolved.
pns11 vvb pno32 av p-acp dt n1 pp-f n1, cc n2 pp-f n1, r-crq dt n1 vmb vhi vvn.
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Hence it is, that the Lord calleth vpon the Iewes, stiffe-necked, and vncircumcised in heart, Acts 7.51. Circumcise yee the fore-skinne of your hearts, & be no more stiffe-necked, Deut. 10.16.
Hence it is, that the Lord calls upon the Iewes, Stiffnecked, and uncircumcised in heart, Acts 7.51. Circumcise ye the foreskin of your hearts, & be no more Stiffnecked, Deuteronomy 10.16.
av pn31 vbz, cst dt n1 vvz p-acp dt np2, j, cc j p-acp n1, n2 crd. vvi pn22 dt n1 pp-f po22 n2, cc vbi av-dx av-dc j, np1 crd.
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And else where, circumcise your selues vnto the Lord, and take away the fore-skinne of your heart, Ier. 4.4. &c. It is the scope of the law of nature:
And Else where, circumcise your selves unto the Lord, and take away the foreskin of your heart, Jeremiah 4.4. etc. It is the scope of the law of nature:
cc av c-crq, vvi po22 n2 p-acp dt n1, cc vvb av dt n1 pp-f po22 n1, np1 crd. av pn31 vbz dt n1 pp-f dt n1 pp-f n1:
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and of euery commandement, which law is especially in force against the lawlesse and disobedient: And this commaundement of God is a reason of all other reasons.
and of every Commandment, which law is especially in force against the lawless and disobedient: And this Commandment of God is a reason of all other Reasons.
cc pp-f d n1, r-crq n1 vbz av-j p-acp n1 p-acp dt j cc j: cc d n1 pp-f np1 vbz dt n1 pp-f d j-jn n2.
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2 Such ought to turne from sin, because sin is a cause of the plague as wee haue heard:
2 Such ought to turn from since, Because since is a cause of the plague as we have herd:
crd d vmd p-acp vvi p-acp n1, c-acp n1 vbz dt n1 pp-f dt n1 c-acp pns12 vhb vvn:
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1753
for it, hath the Lord cut off many thousands. It is the cause of all plagues written, not written, temporall, spirituall, eternall.
for it, hath the Lord Cut off many thousands. It is the cause of all plagues written, not written, temporal, spiritual, Eternal.
c-acp pn31, vhz dt n1 vvn a-acp d crd. pn31 vbz dt n1 pp-f d n2 vvn, xx vvn, j, j, j.
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The cure of any disease, is by taking away the cause, and so it must bee of this,
The cure of any disease, is by taking away the cause, and so it must be of this,
dt n1 pp-f d n1, vbz p-acp vvg av dt n1, cc av pn31 vmb vbi pp-f d,
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and for that cause hee prescribeth turning from wicked wayes.
and for that cause he prescribeth turning from wicked ways.
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3 As it is a cause of the plague, so that which alone stirreth vp GOD to send the pestilence, the cause, of the cause of the pestilence, hee hath bound himselfe to inflict it for sinne by his iustice: hee hath threatned it,
3 As it is a cause of the plague, so that which alone stirs up GOD to send the pestilence, the cause, of the cause of the pestilence, he hath bound himself to inflict it for sin by his Justice: he hath threatened it,
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and is bound to inflict it also by his truth;
and is bound to inflict it also by his truth;
cc vbz vvn pc-acp vvi pn31 av p-acp po31 n1;
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1758
it kindleth his anger, prouoketh him to iealousie: he is of purer eyes then to behold iniquity, it is as a burthen vnto him, it presseth him downe as a Cart is with sheaues, as the Prophet speaketh:
it kindleth his anger, provoketh him to jealousy: he is of Purer eyes then to behold iniquity, it is as a burden unto him, it Presseth him down as a Cart is with sheaves, as the Prophet speaks:
pn31 vvz po31 vvi, vvz pno31 p-acp n1: pns31 vbz pp-f jc n2 cs pc-acp vvi n1, pn31 vbz p-acp dt n1 p-acp pno31, pn31 vvz pno31 a-acp p-acp dt n1 vbz p-acp n2, c-acp dt n1 vvz:
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therefore he crieth, Ah, I will ease my selfe of mine enemies, I will auenge me of mine aduersaries, Isa. 1. And therefore.
Therefore he cries, Ah, I will ease my self of mine enemies, I will avenge me of mine Adversaries, Isaiah 1. And Therefore.
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1760
4 Last of all, it is an enemie, that which putteth a barre vnto all other meanes, their vse, their operation, I their very being.
4 Last of all, it is an enemy, that which putteth a bar unto all other means, their use, their operation, I their very being.
crd ord pp-f d, pn31 vbz dt n1, cst r-crq vvz dt n1 p-acp d j-jn n2, po32 n1, po32 n1, pns11 po32 j vbg.
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1761
A man cannot liue in sinnes, and humble himselfe vnder the mighty hand of God,
A man cannot live in Sins, and humble himself under the mighty hand of God,
dt n1 vmbx vvi p-acp n2, cc vvi px31 p-acp dt j n1 pp-f np1,
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1762
sin raigning (as it is in euery man, that is not actually gracious) and humility are incompatible, cannot stand together, feigned or outside, heartlesse, gracelesse humility,
since reigning (as it is in every man, that is not actually gracious) and humility Are incompatible, cannot stand together, feigned or outside, heartless, graceless humility,
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and a life in sinne may (as in Ahab, one that solde himselfe to commit iniquity ) the humility required, and before spoken of cannot: such a man cannot pray:
and a life in sin may (as in Ahab, one that sold himself to commit iniquity) the humility required, and before spoken of cannot: such a man cannot pray:
cc dt n1 p-acp n1 vmb (c-acp p-acp np1, pi cst vvn px31 pc-acp vvi n1) dt n1 vvd, cc a-acp vvn pp-f vmbx: d dt n1 vmbx vvi:
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1764
crie, and call (as a Rauen doth vnto God) he may, pray he cannot, much lesse can it bee accepted:
cry, and call (as a Raven does unto God) he may, pray he cannot, much less can it be accepted:
vvb, cc vvb (c-acp dt n1 vdz p-acp np1) pns31 vmb, vvb pns31 vmbx, av-d av-dc vmb pn31 vbi vvn:
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1765
hee cannot pray that doth not beleeue: his prayer is abomination. Such a man cannot seeke, hee is dead in sinnes:
he cannot pray that does not believe: his prayer is abomination. Such a man cannot seek, he is dead in Sins:
pns31 vmbx vvi cst vdz xx vvi: po31 n1 vbz n1. d dt n1 vmbx vvi, pns31 vbz j p-acp n2:
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1766
hee doth not know the Lord, as it is said of the sonnes of Eli: euerie thing hindring seeking, is present with him, things furthering and disposing, wanting.
he does not know the Lord, as it is said of the Sons of Eli: every thing hindering seeking, is present with him, things furthering and disposing, wanting.
pns31 vdz xx vvi dt n1, c-acp pn31 vbz vvn pp-f dt n2 pp-f np1: d n1 vvg n-vvg, vbz j p-acp pno31, ng1 j-vvg cc vvg, vvg.
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1767
Hee doth not turne from his euill wayes, that and a life in sinne imply contradiction:
He does not turn from his evil ways, that and a life in sin imply contradiction:
pns31 vdz xx vvi p-acp po31 j-jn n2, d cc dt n1 p-acp n1 vvb n1:
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1768
he cannot seeke Gods face, thats hid from him, thats against him. Hee hath no promise of hearing:
he cannot seek God's face, thats hid from him, thats against him. He hath no promise of hearing:
pns31 vmbx vvi npg1 n1, d|vbz vvn p-acp pno31, d|vbz p-acp pno31. pns31 vhz dx n1 pp-f vvg:
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1769
If I regard iniquity in mine heart, God will not heare my prayer: no promise of forgiuenesse of sinnes:If I regard iniquity in mine heart, God will not hear my prayer: no promise of forgiveness of Sins:
cs pns11 vvb n1 p-acp po11 n1, np1 vmb xx vvi po11 n1: dx n1 pp-f n1 pp-f n2:
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1770
as hee is a God, forgiuing iniquity, transgression and sins;
as he is a God, forgiving iniquity, Transgression and Sins;
c-acp pns31 vbz dt np1, j-vvg n1, n1 cc n2;
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1771
so one that will in no wise hold the wicked guiltlesse, he that confesseth and forsaketh his sinnes, is the man that shall haue mercie. so one that will in no wise hold the wicked guiltless, he that Confesses and Forsaketh his Sins, is the man that shall have mercy.
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1772
He hath not as much as one word of promise of a blessing vpon any outward meanes, Physition, Phisicke:
He hath not as much as one word of promise of a blessing upon any outward means, physician, Physic:
pns31 vhz xx p-acp d c-acp crd n1 pp-f n1 pp-f dt n1 p-acp d j n2, n1, n1:
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1773
these must be sanctified by prayer, which a wicked man cannot doe: hee hath not receiued the spirit of adoption, by which hee must crie, Abba, Father:
these must be sanctified by prayer, which a wicked man cannot do: he hath not received the Spirit of adoption, by which he must cry, Abba, Father:
d vmb vbb vvn p-acp n1, r-crq dt j n1 vmbx vdi: pns31 vhz xx vvn dt n1 pp-f n1, p-acp r-crq pns31 vmb vvi, np1, n1:
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1774
Vnto the vncleane and vnbeleeuing, all things are vncleane, their very consciences are defiled. Unto the unclean and unbelieving, all things Are unclean, their very Consciences Are defiled.
p-acp dt j cc vvg, d n2 vbr j, po32 j n2 vbr vvn.
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1775
In a word, so long as a man is wicked, notwithstanding his profession, hee is indeede without God and Christ, and any promise of good, I, without hope.
In a word, so long as a man is wicked, notwithstanding his profession, he is indeed without God and christ, and any promise of good, I, without hope.
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So that a life in sinne, being an enemie to all the meanes of curing the Land of the plague, it is necessary that there bee a turning from sinnes, that the Land may be,
So that a life in sin, being an enemy to all the means of curing the Land of the plague, it is necessary that there be a turning from Sins, that the Land may be,
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1777
or a person, healed of the plague.
or a person, healed of the plague.
cc dt n1, vvn pp-f dt n1.
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1778
1 If this bee Gods meanes, &c. then wicked men may here see their misery, at all times, especially now when the pestilence is amongst vs. I see not how any obstinately wicked man, liuing in a course and trade of sinne, can as much as hope that hee shall escape, seeing hee doth not answer Gods call, hee doth not vse his meanes.
1 If this be God's means, etc. then wicked men may Here see their misery, At all times, especially now when the pestilence is among us I see not how any obstinately wicked man, living in a course and trade of sin, can as much as hope that he shall escape, seeing he does not answer God's call, he does not use his means.
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True it is, man was made in Gods likenesse, in holinesse, in righteousnesse, there was an harmony in his soule,
True it is, man was made in God's likeness, in holiness, in righteousness, there was an harmony in his soul,
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and meruailous consent betweene him and GOD. This power is lost, a contrary seruility is contracted:
and marvelous consent between him and GOD. This power is lost, a contrary servility is contracted:
cc j n1 p-acp pno31 cc np1. d n1 vbz vvn, dt j-jn n1 vbz vvn:
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1781
hee is a vagabond from God:
he is a vagabond from God:
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1782
Sinne in a man by nature is a sole Lord, so long as hee is naturall, it doth raigne in him, hee doth with the whole will obay it, in the lusts thereof;
Sin in a man by nature is a sole Lord, so long as he is natural, it does Reign in him, he does with the Whole will obey it, in the Lustiest thereof;
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1783
as man is at the come, and goe, and doe, of the deuill, and walketh after the course of the world:
as man is At the come, and go, and do, of the Devil, and walks After the course of the world:
c-acp n1 vbz p-acp dt vvb, cc vvi, cc vdb, pp-f dt n1, cc vvz p-acp dt n1 pp-f dt n1:
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1784
so after euery vngodly lust, it is an absolute King, in him a Monarch: vnto whose lawes, minde, will, affections, life, body and soule, are as seruants, as slaues euery way, seruiceable with the Apostle, maketh a note of the raigne of sinne, Rom. 6.
so After every ungodly lust, it is an absolute King, in him a Monarch: unto whose laws, mind, will, affections, life, body and soul, Are as Servants, as slaves every Way, serviceable with the Apostle, makes a note of the Reign of sin, Rom. 6.
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1785
Yea man naturall, doth not onely obay sinne but taketh vp Armes for it, against all opposition:
Yea man natural, does not only obey sin but Takes up Arms for it, against all opposition:
uh n1 j, vdz xx av-j vvi n1 cc-acp vvz a-acp n2 p-acp pn31, p-acp d n1:
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1786
hee doth so in defence of the world and deuill, and euery base lust, his minde, reasoning part,
he does so in defence of the world and Devil, and every base lust, his mind, reasoning part,
pns31 vdz av p-acp n1 pp-f dt n1 cc n1, cc d j n1, po31 n1, vvg n1,
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1787
and iudgement, is as a weapon held out, or rather a forge for all sorts of weapons, from whence all defence and arguments for sinne:
and judgement, is as a weapon held out, or rather a forge for all sorts of weapons, from whence all defence and Arguments for sin:
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1788
his will cleaueth vnto it, as the heart of Ionathan did to Dauid, and so confirmeth the iudgement in error, his affections haue all manner of complacencie in it:
his will cleaveth unto it, as the heart of Ionathan did to David, and so confirmeth the judgement in error, his affections have all manner of complacency in it:
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1789
the mouth venteth it, and pleadeth for it, the hand, &c. acteth it. It is a truth of euery lust, though specially of the predominant.
the Mouth venteth it, and pleads for it, the hand, etc. Acts it. It is a truth of every lust, though specially of the predominant.
dt n1 vvz pn31, cc vvz p-acp pn31, dt n1, av vvz pn31. pn31 vbz dt n1 pp-f d n1, cs av-j pp-f dt j.
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1790
And although it be true, that wicked men are restrained sometimes from some outward acts, by naturall conscience, by a generall restraint of GOD, by the powerfull preaching of the Word, by mans Law,
And although it be true, that wicked men Are restrained sometime from Some outward acts, by natural conscience, by a general restraint of GOD, by the powerful preaching of the Word, by men Law,
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1791
and the feare of man by education; by some present plague or iudgement, by want of occasion and opportunity;
and the Fear of man by education; by Some present plague or judgement, by want of occasion and opportunity;
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1792
yet the minde and will, or power of sin in the soule, is neuer the lesse:
yet the mind and will, or power of since in the soul, is never the less:
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1793
so long man is vnder the power of Sathan: the power of darknesse, one that selleth himselfe to commit iniquity, a worker of iniquity, a seruant of sinne, in the gall of bitternesse, and bonds of iniquity.
so long man is under the power of Sathan: the power of darkness, one that Selleth himself to commit iniquity, a worker of iniquity, a servant of sin, in the Gall of bitterness, and bonds of iniquity.
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1794
Yea, custome in sinne, is vnto many, another nature, especially in that which is predominant: repetition of actions hath brought forth an habite;
Yea, custom in sin, is unto many, Another nature, especially in that which is predominant: repetition of actions hath brought forth an habit;
uh, n1 p-acp n1, vbz p-acp d, j-jn n1, av-j p-acp d r-crq vbz j: n1 pp-f n2 vhz vvn av dt n1;
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1795
men are farther hardned and blinded, they take pleasure in vngodlinesse, and reioyce in iniquity. And (that we may bring this home) this is the state of many, I feare me, amongst vs, notwithstanding outward profession:
men Are farther hardened and blinded, they take pleasure in ungodliness, and rejoice in iniquity. And (that we may bring this home) this is the state of many, I Fear me, among us, notwithstanding outward profession:
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1796
they serue diuers lusts. Many are habituated, and accustomed to euill, accustomed to swearing and cursing, they cannot speake without it:
they serve diverse Lustiest. Many Are habituated, and accustomed to evil, accustomed to swearing and cursing, they cannot speak without it:
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1797
accustomed to oppression & deceit, it is as a trade:
accustomed to oppression & deceit, it is as a trade:
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1798
accustomed to drunkennesse, vsurie is a trade, it is a truth of lying and slaundering, of scoffing and mocking,
accustomed to Drunkenness, Usury is a trade, it is a truth of lying and slandering, of scoffing and mocking,
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1799
and all manner of vncleannesse, the man that runneth not with them, is a signe and a wonder, a song, a pray.
and all manner of uncleanness, the man that Runneth not with them, is a Signen and a wonder, a song, a prey.
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389
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1800
Are there not amongst vs, who tread the steppes of Gods Courts, si• a• a people of God, and heare the words of the curse of Gods booke,
are there not among us, who tread the steps of God's Courts, si• a• a people of God, and hear the words of the curse of God's book,
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1801
and yet blesse themselues, crying peace, I shall haue peace, though I walke in the abominations of mine owne heart,
and yet bless themselves, crying peace, I shall have peace, though I walk in the abominations of mine own heart,
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1802
and so goe on, adding drunkennesse vnto thirst? It is as e•••ent as euer. What a misery is this at any time, in regard of all Gods curses:and so go on, adding Drunkenness unto thirst? It is as e•••ent as ever. What a misery is this At any time, in regard of all God's curses:
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1803
at this time in regard of the plague? when as the meanes to auoide all curses,
At this time in regard of the plague? when as the means to avoid all curses,
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1804
and this iudgement the plague, is to turne from wicked wayes:
and this judgement the plague, is to turn from wicked ways:
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1805
how can these men escape any curse, auoide the plague? What a ground of pittie and compassion,
how can these men escape any curse, avoid the plague? What a ground of pity and compassion,
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1806
and so lamentation, may this be vnto Gods Ministers & people, whose eyes God hath opened to see this truth? What occasion is now offered, with Dauid, to our eyes to g•sh out riuers of waters, to wish our eyes fountaines to weepe for,
and so lamentation, may this be unto God's Ministers & people, whose eyes God hath opened to see this truth? What occasion is now offered, with David, to our eyes to g•sh out Rivers of waters, to wish our eyes fountains to weep for,
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1807
and bewaile them? The dishonour these doe vnto God, calleth for it:and bewail them? The dishonour these do unto God, calls for it:
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1808
the destruction and slaughter, these cause of so many of themselues, otherwise neere, and deere vnto vs;
the destruction and slaughter, these cause of so many of themselves, otherwise near, and deer unto us;
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1809
the imminencie of the iudgement, especially their blindnesse & hardnesse of heart, being without pittie and compassion to themselues, call for it.
the imminency of the judgement, especially their blindness & hardness of heart, being without pity and compassion to themselves, call for it.
dt n1 pp-f dt n1, av-j po32 n1 cc n1 pp-f n1, vbg p-acp n1 cc n1 p-acp px32, vvb p-acp pn31.
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1810
What a ground is this, to enforce you that heare this day, in this state to repentance, to turne from these sinnes.
What a ground is this, to enforce you that hear this day, in this state to Repentance, to turn from these Sins.
q-crq dt n1 vbz d, pc-acp vvi pn22 cst vvb d n1, p-acp d n1 p-acp n1, pc-acp vvi p-acp d n2.
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1811
It is what the Lord calleth for, by all his holy Prophets, rising early, & what he calleth vpō you for now by me.
It is what the Lord calls for, by all his holy prophets, rising early, & what he calls upon you for now by me.
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1812
Yet forty dayes (said Ionah) and Niniueh shall be ouerthrown. Yet forty days (said Jonah) and Nineveh shall be overthrown.
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1813
It may bee said to this Cittie, now in regard of the plague, I cannot giue forty dayes, not a day nor an houre, thou that wilt escape, must now turne.
It may be said to this city, now in regard of the plague, I cannot give forty days, not a day nor an hour, thou that wilt escape, must now turn.
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1814
It may be the patience of the Lord is bounded to this day; this call, this Sermon, and his messenger is to visite thee anon.
It may be the patience of the Lord is bounded to this day; this call, this Sermon, and his Messenger is to visit thee anon.
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1815
What answere doest thou make vnto the call of the Lord? Whats thy resolution? If thou tell mee thy sinne is a pleasing sinne, I must oppose the plague, sower sawce;
What answer dost thou make unto the call of the Lord? Whats thy resolution? If thou tell me thy sin is a pleasing sin, I must oppose the plague, sour sauce;
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1816
and withall, that the meanes prescribed, to auoyde the plague, is turning from that sinne. Thou wilt say, my sinne is a profitable sinne, all I haue came by it:
and withal, that the means prescribed, to avoid the plague, is turning from that sin. Thou wilt say, my sin is a profitable sin, all I have Come by it:
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1817
mine houses, my rents, my lands, all my preferments. Thou must turne from it, notwithstanding if thou lookest to auoide the plague:
mine houses, my rends, my Lands, all my preferments. Thou must turn from it, notwithstanding if thou Lookest to avoid the plague:
po11 n2, po11 n2, po11 n2, d po11 n2. pns21 vmb vvi p-acp pn31, c-acp cs pns21 vv2 pc-acp vvi dt n1:
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1818
Thou sayest, thou wilt leaue it one of these dayes.
Thou Sayest, thou wilt leave it one of these days.
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1819
I tell thee, thou hast not an houre giuen thee, Gods messenger is at thy dore, that will not giue any further day,
I tell thee, thou hast not an hour given thee, God's Messenger is At thy door, that will not give any further day,
pns11 vvb pno21, pns21 vh2 xx dt n1 vvn pno21, npg1 n1 vbz p-acp po21 n1, cst vmb xx vvi d jc n1,
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1820
but presently cast thee into prison. Thou goest on, and sayest, the Lord is mercifull:
but presently cast thee into prison. Thou goest on, and Sayest, the Lord is merciful:
cc-acp av-j vvn pno21 p-acp n1. pns21 vv2 p-acp, cc vv2, dt n1 vbz j:
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1821
It is true, but to whom? to him that liueth in his sinnes? abuseth his mercie, that turneth grace into wantonnesse: No, no, he that confesseth and forsaketh his sinnes, shall haue mercie.
It is true, but to whom? to him that lives in his Sins? abuseth his mercy, that turns grace into wantonness: No, no, he that Confesses and Forsaketh his Sins, shall have mercy.
pn31 vbz j, cc-acp p-acp qo-crq? p-acp pno31 cst vvz p-acp po31 n2? vvz po31 n1, cst vvz n1 p-acp n1: uh-dx, uh-dx, pns31 cst vvz cc vvz po31 n2, vmb vhi n1.
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1822
Thou wilt tell mee of Christ, and the blood of Christ shed for sinners. It is a truth, but for what sinners? Such as reiect it:
Thou wilt tell me of christ, and the blood of christ shed for Sinners. It is a truth, but for what Sinners? Such as reject it:
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1823
such as disgrace it, and denie it power to cleanse? No no, if we confesse our sinnes, God is faithfull,
such as disgrace it, and deny it power to cleanse? No no, if we confess our Sins, God is faithful,
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390
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1824
and iust to forgiue vs our sinnes, and the blood of Iesus Christ, Gods sonne, shall cleanse vs from all sinnes:
and just to forgive us our Sins, and the blood of Iesus christ, God's son, shall cleanse us from all Sins:
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1825
the blood of Christ purgeth the conscience from dead workes, Hee is a sanctifier as well as a Sauiour:the blood of christ Purgeth the conscience from dead works, He is a sanctifier as well as a Saviour:
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1826
yea, in sanctifying, a Sauiour from vncleannesse: Except yee repent, saith Christ, yee shall perish. O but I haue liued so long,
yea, in sanctifying, a Saviour from uncleanness: Except ye Repent, Says christ, ye shall perish. Oh but I have lived so long,
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(15) sermon (DIV2)
390
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1827
and yet escaped? Thy measure is the fuller, thy sinnes the riper, now must thou looke for Gods sickle.
and yet escaped? Thy measure is the fuller, thy Sins the riper, now must thou look for God's fickle.
cc av vvn? po21 n1 vbz dt jc, po21 n2 dt jc, av vmb pns21 vvi p-acp ng1 n1.
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1828
But many of them that liue in such sinnes escape; theres no time past with the Lord, Except they repent, they shall perish.
But many of them that live in such Sins escape; theres no time passed with the Lord, Except they Repent, they shall perish.
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390
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1829
It had beene better for them to haue beene cut off before; they haue now encreased their sinnes, and the measure of their plagues.
It had been better for them to have been Cut off before; they have now increased their Sins, and the measure of their plagues.
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1830
Thou wilt tell mee, thou canst not leaue thy sinne, it is such a bewitching thing:
Thou wilt tell me, thou Canst not leave thy sin, it is such a bewitching thing:
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391
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1831
thou hast purposed it often, thou hast trembled at the apprehension of thine estate, and yet 〈 ◊ 〉 sinnes preuaile against thee.
thou hast purposed it often, thou hast trembled At the apprehension of thine estate, and yet 〈 ◊ 〉 Sins prevail against thee.
pns21 vh2 vvn pn31 av, pns21 vh2 vvn p-acp dt n1 pp-f po21 n1, cc av 〈 sy 〉 n2 vvi p-acp pno21.
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391
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1832
Is not this that which I told thee before? See what a straight thou art in:
Is not this that which I told thee before? See what a straight thou art in:
vbz xx d d r-crq pns11 vvd pno21 a-acp? n1 q-crq dt j pns21 vb2r p-acp:
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392
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1833
how is it possible for thee to escape the plague? I tell thee besides, it may bee thy death, it may bring thee to iudgement,
how is it possible for thee to escape the plague? I tell thee beside, it may be thy death, it may bring thee to judgement,
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392
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1834
and possesse thee of euerlasting plagues. Thou canst not:
and possess thee of everlasting plagues. Thou Canst not:
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392
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1835
Hast thou a minde and a will to doe it? Diddest thou euer put to thine hand,
Hast thou a mind and a will to do it? Didst thou ever put to thine hand,
vh2 pns21 dt n1 cc dt n1 pc-acp vdi pn31? vdd2 pns21 av vvn p-acp po21 n1,
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1836
and endeuour it? thou canst not, because thou wilt not: thou art without excuse, thy perdition is of thy selfe.
and endeavour it? thou Canst not, Because thou wilt not: thou art without excuse, thy perdition is of thy self.
cc n1 pn31? pns21 vm2 xx, c-acp pns21 vm2 xx: pns21 vb2r p-acp n1, po21 n1 vbz pp-f po21 n1.
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1837
To more thee to a farther endeuour: consider that course of life of thine, is clearely sinne.
To more thee to a farther endeavour: Consider that course of life of thine, is clearly sin.
p-acp n1 pno21 p-acp dt jc n1: vvb d n1 pp-f n1 pp-f png21, vbz av-j n1.
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1838
It conformeth to the world, to the deuil himselfe: it maketh thee (a free man, otherwise bound vnto none;
It conformeth to the world, to the Devil himself: it makes thee (a free man, otherwise bound unto none;
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1839
one that gloriest in thy freedome, as thou hast good cause) a slaue, cursed as Canaan, a seruant of seruants.
one that gloriest in thy freedom, as thou hast good cause) a slave, cursed as Canaan, a servant of Servants.
pi cst n1 p-acp po21 n1, c-acp pns21 vh2 j n1) dt n1, vvn p-acp np1, dt n1 pp-f n2.
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1840
Consider the goodres of the Lord vnto thee, thou art a reforable creature, a man,
Consider the goodres of the Lord unto thee, thou art a reforable creature, a man,
vvi dt n2 pp-f dt n1 p-acp pno21, pns21 vb2r dt j n1, dt n1,
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1841
an husband, a wife, a Master, a Father, a Cittizen, a rich man, an olde man, thou hast had meanes, times,
an husband, a wife, a Master, a Father, a Citizen, a rich man, an old man, thou hast had means, times,
dt n1, dt n1, dt n1, dt n1, dt n1, dt j n1, dt j n1, pns21 vh2 vhd n2, n2,
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1842
and place of knowledge of God of thy selfe, thy sinne:
and place of knowledge of God of thy self, thy sin:
cc n1 pp-f n1 pp-f np1 pp-f po21 n1, po21 n1:
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1843
threats of plagues and hell, promises of forgiuenesse, and heauen, hee hath continued good to thee;
Treats of plagues and hell, promises of forgiveness, and heaven, he hath continued good to thee;
n2 pp-f n2 cc n1, n2 pp-f n1, cc n1, pns31 vhz vvn j p-acp pno21;
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1844
admirable in his patience and long suffering.
admirable in his patience and long suffering.
j p-acp po31 n1 cc av-j vvg.
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1845
He hath beene, and is so yet, as yet hee still calleth and stretcheth forth his hand:
He hath been, and is so yet, as yet he still calls and Stretcheth forth his hand:
pns31 vhz vbn, cc vbz av av, c-acp av pns31 av vvz cc vvz av po31 n1:
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1846
as yet hee appeareth by his names or titles of gracious, mercifull, forgiuing iniquity, transgression, and sinne, how many soeuer, how great soeuer;
as yet he appears by his names or titles of gracious, merciful, forgiving iniquity, Transgression, and sin, how many soever, how great soever;
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1847
as yet Christ is offered, a Mediator, a Sauiour, an Aduocate, a suerty:
as yet christ is offered, a Mediator, a Saviour, an Advocate, a surety:
c-acp av np1 vbz vvn, dt n1, dt n1, dt n1, dt n1:
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1848
Hoe, euery one that thirsteth, come vnto the waters, &c. And the crie of Christ is, Come vnto mee, as yet hee is neere, as yet hee may bee found: let this moue thee to repentance.Hoe, every one that Thirsteth, come unto the waters, etc. And the cry of christ is, Come unto me, as yet he is near, as yet he may be found: let this move thee to Repentance.
uh, d pi cst vvz, vvb p-acp dt n2, av cc dt n1 pp-f np1 vbz, vvb p-acp pno11, c-acp av pns31 vbz j, c-acp av pns31 vmb vbi vvn: vvb d vvi pno21 p-acp n1.
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1849
If thou doe not, consider thou mayest haue this call no more, this offer no more:
If thou do not, Consider thou Mayest have this call no more, this offer no more:
cs pns21 vdb xx, vvb pns21 vm2 vhi d n1 av-dx av-dc, d n1 av-dx av-dc:
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1850
thou mayest neuer haue opportunity of hearing more; haue none to shew thee, thy sinnes or Gods salues;
thou Mayest never have opportunity of hearing more; have none to show thee, thy Sins or God's Salves;
pns21 vm2 av-x vhi n1 pp-f vvg av-dc; vhb pix pc-acp vvi pno21, po21 n2 cc npg1 n2;
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1851
thou mayest bee struct now, God may now shut vp his louing kindnesse in displeasure:
thou Mayest be struct now, God may now shut up his loving kindness in displeasure:
pns21 vm2 vbi vvn av, np1 vmb av vvd a-acp po31 j-vvg n1 p-acp n1:
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1852
now passe sentence, Neuer growe fruit on thee more, giue thee vp and ouer, or plucke thee vp as a cumberer of the ground.
now pass sentence, Never grow fruit on thee more, give thee up and over, or pluck thee up as a Cumberer of the ground.
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1853
Consider his threats, The wrath of God is reuealed from heauen against all vngodlinesse: tribulation and anguish vpon euery soule that doth euill.
Consider his Treats, The wrath of God is revealed from heaven against all ungodliness: tribulation and anguish upon every soul that does evil.
vvi po31 n2, dt n1 pp-f np1 vbz vvn p-acp n1 p-acp d n1: n1 cc n1 p-acp d n1 cst vdz av-jn.
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397
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1854
He is a righteous and faithfull God, by this thou puttest him to it, though with an Ah, I will ease mee, I will auenge me.
He is a righteous and faithful God, by this thou puttest him to it, though with an Ah, I will ease me, I will avenge me.
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1855
Consider as hee saith, hee doth, are not famine and the sword imminent, is not the Pestilence in our streets?
Consider as he Says, he does, Are not famine and the sword imminent, is not the Pestilence in our streets?
vvi c-acp pns31 vvz, pns31 vdz, vbr xx n1 cc dt n1 j, vbz xx dt n1 p-acp po12 n2?
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1856
Consider the Lord hath more plagues, seuen times so many more is minaced, and desolation:
Consider the Lord hath more plagues, seuen times so many more is minaced, and desolation:
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1857
besides the hand of the Lord is soddaine, When men crie most, peace and safety, sudden destruction shall come vpon them, and they shall not escape.
beside the hand of the Lord is sudden, When men cry most, peace and safety, sudden destruction shall come upon them, and they shall not escape.
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1858
And yet if wee heare not God now, we cannot expect that he will heare vs,
And yet if we hear not God now, we cannot expect that he will hear us,
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1859
when as wee out of necessitie call vpon him. Prou. 1.24. Our prayer shall bee abomination.
when as we out of necessity call upon him. Prou. 1.24. Our prayer shall be abomination.
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1860
Maruell not brethren at mine earnestnesse, at the multitude of mine arguments, and wedges;
Marvel not brothers At mine earnestness, At the multitude of mine Arguments, and wedges;
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1861
I haue knotty timber to deale with, hearts harder then any stones, those that are dead, I would plucke all out of the fire, my passion is out of compassion, I would doe what in me lyeth, to saue with feare. In this argument all our tooles are broken, their edge turned.
I have knotty timber to deal with, hearts harder then any stones, those that Are dead, I would pluck all out of the fire, my passion is out of compassion, I would do what in me lies, to save with Fear. In this argument all our tools Are broken, their edge turned.
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1862
Our cry for yeares hath beene in vaine, our strength is spent for nothing in this argument, and in vaine: My place and commission, loue of soules, mine owne, yours,
Our cry for Years hath been in vain, our strength is spent for nothing in this argument, and in vain: My place and commission, love of Souls, mine own, yours,
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1863
and Gods imminent hand giue life to these, whilst I may speake and you heare. Whilst it is too day harden not your hearts.
and God's imminent hand give life to these, while I may speak and you hear. While it is too day harden not your hearts.
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1864
Hence let one, let all these arguments prevaile.
Hence let one, let all these Arguments prevail.
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1865
The Axe is layd to the rootes of the trees, euery tree that bringeth not foorth good fruit is hewen downe and cast into the fire. The Axe, a destroying instrument:The Axe is laid to the roots of the trees, every tree that brings not forth good fruit is hewn down and cast into the fire. The Axe, a destroying Instrument:
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1866
The Pestilence is layd, it is amongst vs not threatned;
The Pestilence is laid, it is among us not threatened;
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1867
to the roots, it hath rooted vp and out many a man, Euery tree that &c. Young and old, Cedar, Shrub, Man, Woman;
to the roots, it hath rooted up and out many a man, Every tree that etc. Young and old, Cedar, Shrub, Man, Woman;
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1868
is heawen downe, thats the sentence of the Lord, it cannot be reuersed. God is not as man that he should repent.
is heawen down, thats the sentence of the Lord, it cannot be reversed. God is not as man that he should Repent.
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1869
Except we repent, we shall perish. Except we Repent, we shall perish.
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1870
After-noone Sermon. NOw as wicked men;
Afternoon Sermon. NOw as wicked men;
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1871
so Such as with their profession haue turned indeed already, they must turne more and more:
so Such as with their profession have turned indeed already, they must turn more and more:
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1872
The Lord calleth for it, and enioyneth it as a meanes to your escape. I haue a message and arrand vnto you from the Lord:
The Lord calls for it, and enjoineth it as a means to your escape. I have a message and errand unto you from the Lord:
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1873
as the plague is amongst both, the prescript doth belong vnto both.
as the plague is among both, the prescript does belong unto both.
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1874
1 It is the Precept and Commaundement of the Lord in all those places, wherein Gods people being vnder Gods hand for sinne, are called vpon for repentance.
1 It is the Precept and Commandment of the Lord in all those places, wherein God's people being under God's hand for sin, Are called upon for Repentance.
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1875
Coloss. 3. The Lord calleth vpon them, Mortifie therefore your members vpon earth. What are they? Fornication, vncleanenesse, inordinate affection, euill concupisence, couetousnesse which is Idolatry. vers. Coloss. 3. The Lord calls upon them, Mortify Therefore your members upon earth. What Are they? Fornication, uncleanness, inordinate affection, evil concupiscence, covetousness which is Idolatry. vers.
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1876
5. And after, But now put away all these, Anger, wrath, malice, blasphemie, filthy communication out of your mouthes. Lye not one vnto another.
5. And After, But now put away all these, Anger, wrath, malice, blasphemy, filthy communication out of your mouths. Lie not one unto Another.
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1877
In this text there are great, & grieuous crimes named, to be mortified, to be deposed.
In this text there Are great, & grievous crimes nam, to be mortified, to be deposed.
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1878
To whom doth the Apostle speake? to the Collossians: what were they? Their life was hid with Christ in God:
To whom does the Apostle speak? to the Colossians: what were they? Their life was hid with christ in God:
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1879
when Christ shall appeare they shall appeare with him in glory.
when christ shall appear they shall appear with him in glory.
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1880
They had put off the old man & his deedes, and had put on the newe man and his deeds. They had put off the old man & his Deeds, and had put on the new man and his Deeds.
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1881
When we haue true repentance, and compleate repentance for parts, yet these wee must put off and Mortifie.
When we have true Repentance, and complete Repentance for parts, yet these we must put off and Mortify.
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1882
It cannot be concealed nor denied, these are in the best of Gods people:
It cannot be concealed nor denied, these Are in the best of God's people:
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1883
To moue them, the Apostle addeth, for the which things sake, the wrath of GOD commeth vpon the children of disobedience:
To move them, the Apostle adds, for the which things sake, the wrath of GOD comes upon the children of disobedience:
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1884
which is a shaking of the rod:
which is a shaking of the rod:
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1885
euen as it is with the Master of a family, being offended with a lewd seruant, he threatneth him, hee layeth him on;
even as it is with the Master of a family, being offended with a lewd servant, he threatens him, he Layeth him on;
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1886
and withall, if a child shall haue in any degree an hand in the like, he doth threaten him,
and withal, if a child shall have in any degree an hand in the like, he does threaten him,
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1887
and it may bee deale vnto him some blowes, and that with the same rod or staffe, that he may amend:
and it may be deal unto him Some blows, and that with the same rod or staff, that he may amend:
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1888
right so is it with our Lord, when as he is prouoked, though he beare long, at length he visiteth, sometimes with one iudgement, sometimes with another:
right so is it with our Lord, when as he is provoked, though he bear long, At length he Visiteth, sometime with one judgement, sometime with Another:
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1889
in wrath be payeth the wicked, in loue hee chastiseth the godly:
in wrath be payeth the wicked, in love he Chastiseth the godly:
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1890
euery sinner whom he doth receiue, he doth chastise, euen they for sinne are sicke, and weake, and a sleepe: every sinner whom he does receive, he does chastise, even they for sin Are sick, and weak, and a sleep:
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1891
and all for this end, that they may amend:
and all for this end, that they may amend:
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1892
our Apostle telling the Colossians, that the wrath of God commeth vpon the children of disobedience, willeth them to beware,
our Apostle telling the colossians, that the wrath of God comes upon the children of disobedience, wills them to beware,
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1893
and to mortifie their corruptions, to turne more and more from them. Thus the Lord to the Churches, Repent, or else I will come against thee shortly:
and to mortify their corruptions, to turn more and more from them. Thus the Lord to the Churches, repent, or Else I will come against thee shortly:
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1894
Euen the Churches which haue large cōmendations otherwise, haue somewhat amisse, must repent, or else, &c. O Hierusalem, saith the Prophet, wash thine heart from wickednesse, that thou mayest bee saued;
Even the Churches which have large commendations otherwise, have somewhat amiss, must Repent, or Else, etc. Oh Jerusalem, Says the Prophet, wash thine heart from wickedness, that thou Mayest be saved;
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1895
how long shall vaine thoughts lodge within thee? Where the scope is by Gods fearefull iudgements, to moue Hierusalem, Gods owne Church, stil to cleanse the soule from sinne.how long shall vain thoughts lodge within thee? Where the scope is by God's fearful Judgments, to move Jerusalem, God's own Church, still to cleanse the soul from sin.
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1896
This is that circumcision of the heart, &c. called for, that mortification, that crucifying and deading of the flesh, and the lusts thereof;
This is that circumcision of the heart, etc. called for, that mortification, that crucifying and deading of the Flesh, and the Lustiest thereof;
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1897
that putting away, that putting off, that casting away, that which hindreth; that washing, and cleansing, and purifying of hearts and hands, called for:
that putting away, that putting off, that casting away, that which hindereth; that washing, and cleansing, and purifying of hearts and hands, called for:
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1898
yea, the rending of the heart, to the dissolution of the bonds of sinne more and more;
yea, the rending of the heart, to the dissolution of the bonds of sin more and more;
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1899
all which, and that in cases of extremity of danger, are commanded them that are so already: and therefore.
all which, and that in cases of extremity of danger, Are commanded them that Are so already: and Therefore.
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1900
2 They are called vpon for this, because euen this hath the promise of life, it contrary threats of death.
2 They Are called upon for this, Because even this hath the promise of life, it contrary Treats of death.
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1901
O Hierusalem, wash thine heart from wickednesse, that thou mayest be saued. Saluation eternall, and so much more temporall, doth depend vpō it. Oh Jerusalem, wash thine heart from wickedness, that thou Mayest be saved. Salvation Eternal, and so much more temporal, does depend upon it.
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1902
If you liue after the flesh, saith the Apostle to the Romanes, you shall dye: If you live After the Flesh, Says the Apostle to the Romans, you shall die:
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1903
but if you by the spirit shall mortifie the deedes of the flesh, you shall liue, at least temporall death is threatned, and life promised. but if you by the Spirit shall mortify the Deeds of the Flesh, you shall live, At least temporal death is threatened, and life promised.
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1904
3 Because these corruptions, and their motions are the cause of the pestilence in them, it is cleare in Israel, it will bee hard, say none of them were smitten with the plague;
3 Because these corruptions, and their motions Are the cause of the pestilence in them, it is clear in Israel, it will be hard, say none of them were smitten with the plague;
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1905
it is certaine in Dauid, his vnmortified pride, prouoked the Lord to cut off seauenty thousand: And at Corinth, some (who when they were iudged of the Lord, were but chastened, that they might not be confounded with the world) were sicke, dead, and a sleepe for sinne.
it is certain in David, his unmortified pride, provoked the Lord to Cut off seauenty thousand: And At Corinth, Some (who when they were judged of the Lord, were but chastened, that they might not be confounded with the world) were sick, dead, and a sleep for sin.
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1906
4 Remnants of corruption, and their deedes in Gods people hinder them in the vse of Gods meanes:
4 Remnants of corruption, and their Deeds in God's people hinder them in the use of God's means:
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1907
pride opposeth humility, lusteth against Gods spirit in that respect, riseth vp, and exalteth it selfe to its power,
pride Opposeth humility, Lusteth against God's Spirit in that respect, Riseth up, and Exalteth it self to its power,
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1908
and sometimes swayeth, leadeth Dauid captiue, to the numbring of the people.
and sometime swayeth, leads David captive, to the numbering of the people.
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1909
And hence it is that there is disturbance, disorder, and all imperfection in our humbling our selues, according to the strength of the one, the other is weake.
And hence it is that there is disturbance, disorder, and all imperfection in our humbling our selves, according to the strength of the one, the other is weak.
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1910
It hindreth our prayers, it setteth vpon faith and hope, raiseth doubts, dismayeth, and discourageth the soule.
It hindereth our Prayers, it sets upon faith and hope, Raiseth doubts, dismayeth, and Discourageth the soul.
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1911
It floweth in to by stealth our very prayers, making vs to aske amisse, to spend vpon our owne lusts:
It flows in to by stealth our very Prayers, making us to ask amiss, to spend upon our own Lustiest:
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1912
It grieueth the spirit, and quencheth as it is able the holy flame thereof, prayer.It grieves the Spirit, and quenches as it is able the holy flame thereof, prayer.
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1913
It maketh unwilling to pray, and vnable to hold out, the hinderances that way are many, it hindreth seeking Gods face, causeth him to hide it from them:
It makes unwilling to pray, and unable to hold out, the hindrances that Way Are many, it hindereth seeking God's face, Causes him to hide it from them:
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1914
it flyeth Gods face, as it vtter enemie and destroyer.
it flies God's face, as it utter enemy and destroyer.
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1915
It is directly opposite to all righteousnesse, without which we cannot pray, nor seeke the Lord, I to Gods hearing.
It is directly opposite to all righteousness, without which we cannot pray, nor seek the Lord, I to God's hearing.
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1916
If I Dauid regard iniquity in mine heart, God will not heare my prayers. And therefore.If I David regard iniquity in mine heart, God will not hear my Prayers. And Therefore.
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1917
Finally, mortification disposeth a man vnto the Lord, that great Physitian: to life, to his fauour, in which is life:
Finally, mortification Disposeth a man unto the Lord, that great physician: to life, to his favour, in which is life:
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1918
his residence is in that soule, his respect to that person, to their prayers:
his residence is in that soul, his respect to that person, to their Prayers:
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1919
Thus saith the high and loftie one, &c. I dwell with him that is of a contrite and an humble spirit, &c. What is a contrite heart,Thus Says the high and lofty one, etc. I dwell with him that is of a contrite and an humble Spirit, etc. What is a contrite heart,
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1920
but an heart broken, grinded in regard of corruptiō, which is as an hard stone, in which lust is tamed, and brought vnder, in dissolution:
but an heart broken, grinded in regard of corruption, which is as an hard stone, in which lust is tamed, and brought under, in dissolution:
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the heart it selfe for substance is not broken, nor yet the grace in it, but corruption.
the heart it self for substance is not broken, nor yet the grace in it, but corruption.
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1922
I dwell to reuiue, to giue spirituall life, and temporall life is lesse.I dwell to revive, to give spiritual life, and temporal life is less.
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1923
A broken and a contrite heart, O Lord, thou wilt not despise, Psalm 51. And for all these Reasons, this prescript in this time is,A broken and a contrite heart, Oh Lord, thou wilt not despise, Psalm 51. And for all these Reasons, this prescript in this time is,
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1924
and must bee directed to them.
and must be directed to them.
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1925
1 Learne hence that there is in Gods owne people, those that are turned from sinne, that which is truely and properly sinne.
1 Learn hence that there is in God's own people, those that Are turned from sin, that which is truly and properly sin.
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1926
It were vaine either by word or worke to call vpon man to turne from that which is not;
It were vain either by word or work to call upon man to turn from that which is not;
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1927
to mortifie and kill it, to put it off: that which is not can haue none of these affections:
to mortify and kill it, to put it off: that which is not can have none of these affections:
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1928
it were to bid a man to fight with his shaddow; afflictions were vain, that which is not cannot bee purged by them.
it were to bid a man to fight with his shadow; afflictions were vain, that which is not cannot be purged by them.
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1929
If any confesse actuall sinnes in wordes or deedes, I demaund, whence these come, and whether,
If any confess actual Sins in words or Deeds, I demand, whence these come, and whither,
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1930
if it were not in the heart, it could be in the mouth, or life? Out of the aboundance and treasure that is in the heart, the mouth speaketh.
if it were not in the heart, it could be in the Mouth, or life? Out of the abundance and treasure that is in the heart, the Mouth speaks.
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1931
I demand, whether it were not an vniust thing to smite them with sicknesse, weaknesse and sleepe, being the fruits of sinne? Were there no experience of Gods Saints vpon earth; that one Text, Colloss. 3.5.
I demand, whither it were not an unjust thing to smite them with sickness, weakness and sleep, being the fruits of sin? Were there no experience of God's Saints upon earth; that one Text, Colossus. 3.5.
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1932
where the Apostle calleth on them to mortifie their members, fornication, and vncleannesse, &c. (vnlesse they denie them Saints,
where the Apostle calls on them to mortify their members, fornication, and uncleanness, etc. (unless they deny them Saints,
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1933
or their members sinnes) is enough to conuince blind Papists, who teach that after Babtisme there is no thing remaining, which is properly, and formally sinne.
or their members Sins) is enough to convince blind Papists, who teach that After Baptism there is no thing remaining, which is properly, and formally sin.
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1934
2 It sheweth a reason of Gods proceeding by the pestilence against such as are truely his owne,
2 It shows a reason of God's proceeding by the pestilence against such as Are truly his own,
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1935
and for exhortation vnto them, that they will answer Gods call, and vse his meanes. The reason of it, is some sinne vnmortified and vntamed, in regard of some degrees,
and for exhortation unto them, that they will answer God's call, and use his means. The reason of it, is Some sin unmortified and untamed, in regard of Some Degrees,
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1936
and the deedes thereof, not turned from. You may say they are Saints, It is a truth of euery childe of God,
and the Deeds thereof, not turned from. You may say they Are Saints, It is a truth of every child of God,
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1937
and yet euen they sinne, and for that cause are sicke, and weake, and asleepe. Which is to be laid downe as a certaine conclusion for the iustification of God, and condemnation of our selues. For the second, exhortation;
and yet even they sin, and for that cause Are sick, and weak, and asleep. Which is to be laid down as a certain conclusion for the justification of God, and condemnation of our selves. For the second, exhortation;
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1938
this being Gods prescript, hearken vnto it, and obey it.
this being God's prescript, harken unto it, and obey it.
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1939
I speake vnto you that are within, that are indeed called by the name of GOD:
I speak unto you that Are within, that Are indeed called by the name of GOD:
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1940
Your eyes must not be onely on the sinns of others, and your mouthes open on them, but on your selues;
Your eyes must not be only on the Sins of Others, and your mouths open on them, but on your selves;
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1941
your hearts, your thoughts, your words, your owne workes.
your hearts, your thoughts, your words, your own works.
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1942
I am sure you looke in an especiall manner to bee preserued, that the Lord acknowledge you, that the Lord would put a difference between you that serue him and those that serue him not:
I am sure you look in an especial manner to be preserved, that the Lord acknowledge you, that the Lord would put a difference between you that serve him and those that serve him not:
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1943
you suppose that if you be taken away, roote, the sore at lest, in the mouthes of prophane ones, mockers, haters of religion, who will be readier to gather,
you suppose that if you be taken away, root, the soar At lest, in the mouths of profane ones, mockers, haters of Religion, who will be Readier to gather,
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1944
as poyson, that sinne, such sinnes as haue beene named, are not the causes of the pestilence, and so not sinnes:
as poison, that sin, such Sins as have been nam, Are not the Causes of the pestilence, and so not Sins:
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1945
seeing euen you that protest against them, are notwithstanding taken away, and you doe well.
seeing even you that protest against them, Are notwithstanding taken away, and you do well.
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1946
I haue desired that they, euen mine enemies, Gods enemies, triumph not ouer mee, saith Dauid. I have desired that they, even mine enemies, God's enemies, triumph not over me, Says David.
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Page 244
1947
You would haue Gods marke and token of good vpon you: when as the messenger of God passeth our steerts, that it passe ouer you;
You would have God's mark and token of good upon you: when as the Messenger of God passes our steerts, that it pass over you;
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1948
that if any men maligne you, they may see it and bee ashamed.
that if any men malign you, they may see it and be ashamed.
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1949
You professe your selues an obedient and tractable people, willing to know, and to doe GODS will,
You profess your selves an obedient and tractable people, willing to know, and to do GOD'S will,
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1950
and are so if you bee Gods people indeede: shew it in harkening to Gods call, and in the vse of his meanes.
and Are so if you be God's people indeed: show it in Harkening to God's call, and in the use of his means.
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1951
What those sinnes are, your selues can best tell:
What those Sins Are, your selves can best tell:
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1952
I could be contented not to publish them in Gath, but the Lord willeth that wee cry aloud, that we tell Iudah of her sinnes.
I could be contented not to publish them in Gaza, but the Lord wills that we cry aloud, that we tell Iudah of her Sins.
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1953
Hee hath somewhat against the best of vs, amongst vs their may be some Achan, some accursed thing, from whence it is that the Lord doth not heare vs,
He hath somewhat against the best of us, among us their may be Some achan, Some accursed thing, from whence it is that the Lord does not hear us,
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1954
but sweepeth euen of vs away. Is their not in you some preualent corruption or lust; which most of all swayeth;
but sweeps even of us away. Is their not in you Some prevalent corruption or lust; which most of all swayeth;
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1955
suppose couetousnesse, pride, enuie, anger, vncleannesse, or the like;
suppose covetousness, pride, envy, anger, uncleanness, or the like;
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1956
and their deedes varnished and glossed with many faire colours, and walles of defence, as Figgleaues,
and their Deeds varnished and glossed with many fair colours, and walls of defence, as Figgleaues,
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1957
and are you not iustly open to taxation for them? Are there not amongst you all, those, anger, wrath, malice, enuie, and vncharitablenesse, and their fruits:
and Are you not justly open to taxation for them? are there not among you all, those, anger, wrath, malice, envy, and uncharitableness, and their fruits:
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1958
because of difference in iudgement, and that oftentimes in indifferent things, doth not your face or countenance shew it? Besides words and deeds, one scarce acknowledging the other a brother,
Because of difference in judgement, and that oftentimes in indifferent things, does not your face or countenance show it? Beside words and Deeds, one scarce acknowledging the other a brother,
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1959
though otherwise of the same houshold, faith and workes? I wish this taken into consideration:
though otherwise of the same household, faith and works? I wish this taken into consideration:
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1960
Is there not amongst you, backebiting, slandering, false witnesse-bearing, and deceiuing, and the degrees of the spirit, of detraction, euill thoughts and speaches, and that against dignities?
Is there not among you, backbiting, slandering, false Witnessbearing, and deceiving, and the Degrees of the Spirit, of detraction, evil thoughts and Speeches, and that against dignities?
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1961
Are there no corruptions within your compasse conniued at, vnpurged in your trades and callings, children, families? Neglect or little respect to familier duties, in Husband, Wife, Father, Child, Master, Seruant, according to relations? (Though particularly required,
are there no corruptions within your compass conniued At, unpurged in your trades and callings, children, families? Neglect or little respect to familiar duties, in Husband, Wife, Father, Child, Master, Servant, according to relations? (Though particularly required,
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1962
and punctually set down) to the peace of the Familie, flowrishing of the Common-wealth,
and punctually Set down) to the peace of the Family, flourishing of the Commonwealth,
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1963
and ornament of Religion? Is there not much neglect of publique worshipe, in Gods Ordinances,
and ornament of Religion? Is there not much neglect of public worship, in God's Ordinances,
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1964
and priuate prayer? Is not Gods Word slighted too much? are there not vnprofitablenesse, vnworthynesse, vncheerefulnesse,
and private prayer? Is not God's Word slighted too much? Are there not unprofitableness, unworthiness, uncheerefulness,
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1965
and vnthankefulnes, and a thousand more euils in some degree or other, more or lesse to be found in you.
and unthankfulness, and a thousand more evils in Some degree or other, more or less to be found in you.
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1966
And let not any man rise vp, and conclude, I wrong Gods children, the things are neither so nor so;
And let not any man rise up, and conclude, I wrong God's children, the things Are neither so nor so;
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1967
and I withall discard them from being Gods Children. Let God bee true, and all men lyars. I could bee more particular;
and I withal discard them from being God's Children. Let God be true, and all men liars. I could be more particular;
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1968
Is is not before the Lord? Is not Gods hand in the Plague amongst vs? Is it for no thing? Is there not a cause that we inquire, that I crie? Doe I alone speake of these things? Haue wee not all in our Consciences lamentable experience? Doth not the Apostle, Colloss. 3.5. &c. say as much to and of Saints, such as when Christ shall appeare, shall appeare with him in glory? Doth hee not call vpon them, To mortifie their members vpon earth; Is is not before the Lord? Is not God's hand in the Plague among us? Is it for no thing? Is there not a cause that we inquire, that I cry? Doe I alone speak of these things? Have we not all in our Consciences lamentable experience? Does not the Apostle, Colossus. 3.5. etc. say as much to and of Saints, such as when christ shall appear, shall appear with him in glory? Does he not call upon them, To mortify their members upon earth;
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and instance in Fornication, vncleannesse, inordinate affections, euill concupiscence, and couetousnesse? In anger, wrath, malice, filthy speaking, cursed speaking, lying? Are not these their members,
and instance in Fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness? In anger, wrath, malice, filthy speaking, cursed speaking, lying? are not these their members,
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1970
and to be mortified? Doth not Saint Paul tell of a Messenger of Satan sent to buffet him? of a lawlesse Law in his members rebelling,
and to be mortified? Does not Saint Paul tell of a Messenger of Satan sent to buffet him? of a lawless Law in his members rebelling,
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1971
and leading him captiue vnto the law of sinne? Do•h hee not cry out of himselfe, O miserable man that I am, who shall deliuer me from this body of sinne? Were these in the Collossians and Paul, and shall they be thought a slander, to say they are in vs? Were they Saints, notwithstanding,and leading him captive unto the law of sin? Do•h he not cry out of himself, Oh miserable man that I am, who shall deliver me from this body of sin? Were these in the Colossians and Paul, and shall they be Thought a slander, to say they Are in us? Were they Saints, notwithstanding,
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and may it not bee so with vs? It is a truth, let no man build errour therevpon, on the right or left hand, the onely thing I exhort vnto, is to mortifie them;
and may it not be so with us? It is a truth, let no man built error thereupon, on the right or left hand, the only thing I exhort unto, is to mortify them;
cc vmb pn31 xx vbi av p-acp pno12? pn31 vbz dt n1, vvb dx n1 vvi n1 av, p-acp dt j-jn cc j n1, dt j n1 pns11 vvb p-acp, vbz pc-acp vvi pno32;
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they are wicked wayes, euen in Gods children, and euen they must turne from them, as they expect to escape the plague.
they Are wicked ways, even in God's children, and even they must turn from them, as they expect to escape the plague.
pns32 vbr j n2, av p-acp npg1 n2, cc av pns32 vmb vvi p-acp pno32, c-acp pns32 vvb pc-acp vvi dt n1.
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1974
1 That thou mayest doe it:
1 That thou Mayest do it:
vvd cst pns21 vm2 vdi pn31:
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415
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1975
First, labour to see and know corruption, all corruptions in thee, the predominant, thy Goliah, that which most of all,
First, labour to see and know corruption, all corruptions in thee, the predominant, thy Goliath, that which most of all,
ord, vvb pc-acp vvi cc vvi n1, d n2 p-acp pno21, dt j, po21 np1, cst r-crq av-ds pp-f d,
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1976
and oftenest to the apaling of thy soule, defieth the holy one of Israel, the spirit, and it fruits.
and oftenest to the apaling of thy soul, defieth the holy one of Israel, the Spirit, and it fruits.
cc av-s pc-acp dt vvg pp-f po21 n1, vvz dt j crd pp-f np1, dt n1, cc pn31 n2.
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1977
Howsoeuer originall sinne bee equally in euery man by nature, and looke in what measure one lust is mortified,
Howsoever original sin be equally in every man by nature, and look in what measure one lust is mortified,
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1978
or cast off, euery one is, yet there is somewhat, whence it commeth to passe, that euen in Gods children one corruption is, that which beareth sway more in one then another.
or cast off, every one is, yet there is somewhat, whence it comes to pass, that even in God's children one corruption is, that which bears sway more in one then Another.
cc vvd a-acp, d pi vbz, av pc-acp vbz av, c-crq pn31 vvz pc-acp vvi, cst av-j p-acp npg1 n2 crd n1 vbz, cst r-crq vvz n1 av-dc p-acp crd av j-jn.
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1979
Places wherein a man is borne and bred, encline more to some one sinne then an another, the Cretians are alwayes, liars, slowbellies, saith Saint Paul: Places wherein a man is born and bred, incline more to Some one sin then an Another, the Cretians Are always, liars, slowbellies, Says Saint Paul:
n2 c-crq dt n1 vbz vvn cc vvn, vvi av-dc p-acp d crd n1 av dt j-jn, dt njp2 vbr av, n2, n2, vvz n1 np1:
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1980
What Nation is there, but it hath a note of some preuailing and dominering sinne?
What nation is there, but it hath a note of Some prevailing and domineering sin?
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1981
A mans constitution hath a great stroke in this matter, according vnto the preualencie of some of the humors.
A men constitution hath a great stroke in this matter, according unto the preualencie of Some of the humours.
dt ng1 n1 vhz dt j n1 p-acp d n1, vvg p-acp dt n1 pp-f d pp-f dt n2.
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1982
Some are hereditarie like some diseases, drawne with the constitution from parents, and it is seene in a like preuailing in disposition.
some Are hereditary like Some diseases, drawn with the constitution from Parents, and it is seen in a like prevailing in disposition.
d vbr j av-j d n2, vvn p-acp dt n1 p-acp n2, cc pn31 vbz vvn p-acp dt av-j j-vvg p-acp n1.
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1983
Some are suckt in with the milke from the Nurse, according vnto the humor or disposition, of whom the childe is, wee know it by experience,
some Are sucked in with the milk from the Nurse, according unto the humour or disposition, of whom the child is, we know it by experience,
d vbr vvn p-acp p-acp dt n1 p-acp dt n1, vvg p-acp dt n1 cc n1, pp-f ro-crq dt n1 vbz, pns12 vvb pn31 p-acp n1,
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1984
and can giue examples of it.
and can give Examples of it.
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1985
Vnto some wee are enclined by youth, as lusts, therefore called lusts of youth; to other by age, it hath many vicious inclinations.
Unto Some we Are inclined by youth, as Lustiest, Therefore called Lustiest of youth; to other by age, it hath many vicious inclinations.
p-acp d pns12 vbr vvd p-acp n1, p-acp n2, av vvn n2 pp-f n1; p-acp j-jn p-acp n1, pn31 vhz d j n2.
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421
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1986
Some take place in vs by our trades, other from examples of superiours, or companions;
some take place in us by our trades, other from Examples of superiors, or Sodales;
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422
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1987
and of this also wee haue experience, some out of an acquired habit, gotten in youth by custome and repeated actions, liued in before regeneration;
and of this also we have experience, Some out of an acquired habit, got in youth by custom and repeated actions, lived in before regeneration;
cc pp-f d av pns12 vhb n1, d av pp-f dt vvn n1, vvn p-acp n1 p-acp n1 cc vvn n2, vvn p-acp p-acp n1;
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422
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1988
which though in them haue their deaths blow, and are mortified, yet haue no small swinge;
which though in them have their death's blow, and Are mortified, yet have no small swinge;
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1989
and with the rest spoken of, is not vsually buried wholy in that sence, consumed and wasted away,
and with the rest spoken of, is not usually buried wholly in that sense, consumed and wasted away,
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1990
vntill a man be buried and laid in his graue.
until a man be buried and laid in his graven.
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422
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1991
Well brethren, bee it whatsoeuer, that wee may kill it, wee must first labour to know it, thou must be conuinced, it is, it is sinne, and thine:
Well brothers, be it whatsoever, that we may kill it, we must First labour to know it, thou must be convinced, it is, it is sin, and thine:
av n2, vbb pn31 r-crq, cst pns12 vmb vvi pn31, pns12 vmb ord vvi pc-acp vvi pn31, pns21 vmb vbi j-vvn, pn31 vbz, pn31 vbz n1, cc png21:
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423
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1992
Who can hate that, put it downe, or starue it, which he knoweth not? 1 And to helpe thee to know it:
Who can hate that, put it down, or starve it, which he Knoweth not? 1 And to help thee to know it:
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423
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1993
First, thats thy predominant, which most of all boyleth in thoughts, and if not in words and deedes,
First, thats thy predominant, which most of all boileth in thoughts, and if not in words and Deeds,
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1994
yet in secret, and not obserued (or hardly) motions of the eyes:
yet in secret, and not observed (or hardly) motions of the eyes:
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424
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1995
by these fruites, their kinde, thou shalt know the roote, the fore that is in thine heart.
by these fruits, their kind, thou shalt know the root, the before that is in thine heart.
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424
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1996
2 It is that thou art lothest to leaue, most of all tempted vnto, art least able to resist, that most of all hindreth a sincere and entire walking, or course with God.
2 It is that thou art loathest to leave, most of all tempted unto, art least able to resist, that most of all hindereth a sincere and entire walking, or course with God.
crd pn31 vbz d pns21 vb2r js pc-acp vvi, ds pp-f d vvn p-acp, n1 ds j pc-acp vvi, cst ds pp-f d vvz dt j cc j n-vvg, cc n1 p-acp np1.
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425
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1997
It is that which Conscience most checketh thee for:
It is that which Conscience most checketh thee for:
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425
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1998
that vnto which the Lord doth most of all proportion his fatherly visitation, and it may bee seene by a spirituall eye.
that unto which the Lord does most of all proportion his fatherly Visitation, and it may be seen by a spiritual eye.
cst p-acp r-crq dt n1 vdz av-ds pp-f d n1 po31 j n1, cc pn31 vmb vbi vvn p-acp dt j n1.
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425
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1999
It is that the soule most of all plotteth about, whose foments haue best entertainement.
It is that the soul most of all plotteth about, whose foments have best entertainment.
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426
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2000
Haue recourse vnto the word, it light, and the discoueries that doth make vnto thy soule. Hearken vnto friends:
Have recourse unto the word, it Light, and the discoveries that does make unto thy soul. Harken unto Friends:
vhb n1 p-acp dt n1, pn31 n1, cc dt n2 cst vdz vvi p-acp po21 n1. vvb p-acp n2:
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427
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2001
Enemies sometimes will tell thee the troth, when friends will not, pray that the Lord will conuince thee of it.
Enemies sometime will tell thee the troth, when Friends will not, pray that the Lord will convince thee of it.
n2 av vmb vvi pno21 dt n1, c-crq n2 vmb xx, vvb d dt n1 vmb vvi pno21 pp-f pn31.
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427
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2002
In the vse of all which meanes, know that thou canst not be too iealous of thy selfe, or inquisitiue:
In the use of all which means, know that thou Canst not be too jealous of thy self, or inquisitive:
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2003
lusts are deceiueable, strangely attired, the Lord doth not in vaine giue that aduice; bee not deceiued. Is thy seruant a dogge? saith Hasael, not acquainted with himselfe.
Lustiest Are deceivable, strangely attired, the Lord does not in vain give that Advice; be not deceived. Is thy servant a dog? Says Hazael, not acquainted with himself.
n2 vbr j, av-j vvn, dt n1 vdz xx p-acp j vvb cst n1; vbb xx vvn. vbz po21 n1 dt n1? vvz np1, xx vvn p-acp px31.
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2004
The heart of man is deceitfull aboue measure: who can find it out, but the Lord? The heart of man is deceitful above measure: who can find it out, but the Lord?
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428
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2005
August. 24. 9. Day. PRoceede wee now. When as thou hast found thy corruption:August. 24. 9. Day. Proceed we now. When as thou hast found thy corruption:
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2006
In the second place it is required, that thou substract and withdraw all those things which may foment and nourish the same.
In the second place it is required, that thou substract and withdraw all those things which may foment and nourish the same.
p-acp dt ord n1 pn31 vbz vvn, cst pns21 vvb cc vvb d d n2 r-crq vmb n1 cc vvb dt d.
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429
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2007
It is a policie in warre to take an enemies passages, to stop them, to blocke them vp against all farther strength, and force of confederates:
It is a policy in war to take an enemies passages, to stop them, to block them up against all farther strength, and force of confederates:
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2008
hunger-staruing of a Cittie this way, is a speciall meanes to enforce a Citie to yeeld:
hunger-starving of a city this Way, is a special means to enforce a city to yield:
j pp-f dt n1 d n1, vbz dt j n2 pc-acp vvi dt n1 pc-acp vvi:
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2009
The same policie is commended to vs in this case, and must bee vsed against all confederates of sinne, that so wee may hunger-starue it, and cause it to yeeld.
The same policy is commended to us in this case, and must be used against all confederates of sin, that so we may hunger-starve it, and cause it to yield.
dt d n1 vbz vvn p-acp pno12 p-acp d n1, cc vmb vbi vvn p-acp d n2 pp-f n1, cst av pns12 vmb vvb pn31, cc vvi pn31 pc-acp vvi.
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2010
The strength that corruption hath from without, is properly from those confederates, the deuill, and the world, the men of this world, the vngodly pleasures or profits of the same.
The strength that corruption hath from without, is properly from those confederates, the Devil, and the world, the men of this world, the ungodly pleasures or profits of the same.
dt n1 cst n1 vhz p-acp a-acp, vbz av-j p-acp d n2, dt n1, cc dt n1, dt n2 pp-f d n1, dt j n2 cc n2 pp-f dt d.
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2011
Euery speciall corruption findeth here a friend, and some speciall foment, which may be knowne by that which was spoken of before, thats it which doth stirre that lust vp,
Every special corruption finds Here a friend, and Some special foment, which may be known by that which was spoken of before, thats it which does stir that lust up,
d j n1 vvz av dt n1, cc d j n1, r-crq vmb vbi vvn p-acp d r-crq vbds vvn pp-f p-acp, d|vbz pn31 q-crq vdz vvi d n1 a-acp,
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2012
and awaketh it, draweth it out, setteth it a work, affordeth it delight and contentment.
and awakes it, draws it out, sets it a work, affords it delight and contentment.
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2013
If it bee couetousnesse, it is some occasion, or matter of excessiue gaine and great aduantage:
If it be covetousness, it is Some occasion, or matter of excessive gain and great advantage:
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2014
if it bee vncleanenesse, it is some obiect sutable, or opportunity. And so of the rest.
if it be uncleanness, it is Some Object suitable, or opportunity. And so of the rest.
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2015
To these must a man that will mortifie his sinne, haue an especiall eye: all our vse of meanes else our prayers, and our teares will be but vaine,
To these must a man that will mortify his sin, have an especial eye: all our use of means Else our Prayers, and our tears will be but vain,
p-acp d vmb dt n1 cst vmb vvi po31 n1, vhb dt j n1: d po12 n1 pp-f n2 av po12 n2, cc po12 n2 vmb vbi cc-acp j,
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2016
except wee looke diligently to these things.
except we look diligently to these things.
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2017
For this cause are wee to looke vnto all our ports, or the porters of our soule, the senses, to make a couenant with them, to sweare them, touch not, taste not, handle not, heare not, see not, &c. is good aduice:
For this cause Are we to look unto all our ports, or the porters of our soul, the Senses, to make a Covenant with them, to swear them, touch not, taste not, handle not, hear not, see not, etc. is good Advice:
p-acp d n1 vbr pns12 pc-acp vvi p-acp d po12 n2, cc dt n2 pp-f po12 n1, dt n2, pc-acp vvi dt n1 p-acp pno32, pc-acp vvi pno32, vvb xx, vvb xx, vvb xx, vvb xx, vvb xx, av vbz j n1:
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2018
These our senses are the dorekeepers, and haue the keyes of our soule.
These our Senses Are the doorkeepers, and have the keys of our soul.
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2019
It is a dangerous thing to admit of p•rly, on any termes or offers, or conditions of peace, it will disturbe thine inward peace, raise ciuill warre in thy members,
It is a dangerous thing to admit of p•rly, on any terms or offers, or conditions of peace, it will disturb thine inward peace, raise civil war in thy members,
pn31 vbz dt j n1 pc-acp vvi pp-f j, p-acp d n2 cc n2, cc n2 pp-f n1, pn31 vmb vvi po21 j n1, vvb j n1 p-acp po21 n2,
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2020
and hinder thy peace with God. Reiect therefore, and put them by, in, and at the first;
and hinder thy peace with God. Reject Therefore, and put them by, in, and At the First;
cc vvi po21 n1 p-acp np1. vvb av, cc vvd pno32 p-acp, p-acp, cc p-acp dt ord;
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2021
check thy senses failing, and in the very beginning quench those motions within thee, that are stirred vp.
check thy Senses failing, and in the very beginning quench those motions within thee, that Are stirred up.
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2022
Nip them in the bud, kill them in their birth, or conception rather:
Nip them in the bud, kill them in their birth, or conception rather:
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2023
mercy in this case to them, is cruelty to thine own soule, and a seede of misery.
mercy in this case to them, is cruelty to thine own soul, and a seed of misery.
n1 p-acp d n1 p-acp pno32, vbz n1 p-acp po21 d n1, cc dt n1 pp-f n1.
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2024
They are young Babilonians; what euer they seeme, their reall crie is against Gods building in thee;
They Are young Babylonians; what ever they seem, their real cry is against God's building in thee;
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2025
Downe with it, downe with it, euen to the ground: And for that cause, are they as an Engine raysed against our walles.Down with it, down with it, even to the ground: And for that cause, Are they as an Engine raised against our walls.
a-acp p-acp pn31, a-acp p-acp pn31, av p-acp dt n1: cc p-acp d n1, vbr pns32 p-acp dt n1 vvn p-acp po12 n2.
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2026
Serue them as they will serue thee else, happy is the man that taketh these, being young ones, and dasheth them against the stones. Serve them as they will serve thee Else, happy is the man that Takes these, being young ones, and dasheth them against the stones.
vvb pno32 c-acp pns32 vmb vvi pno21 av, j vbz dt n1 cst vvz d, vbg j pi2, cc vvz pno32 p-acp dt n2.
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2027
They are the generations of vipers, if we kill not them in their conception, they will endanger our life in their birth;
They Are the generations of vipers, if we kill not them in their conception, they will endanger our life in their birth;
pns32 vbr dt n2 pp-f n2, cs pns12 vvb xx pno32 p-acp po32 n1, pns32 vmb vvi po12 n1 p-acp po32 n1;
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2028
giue the waters no passage, no not a little.
give the waters no passage, no not a little.
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2029
Too fewe Christians look to this duty, wee open our selues to the world, vnto the deuill, we giue way, we admit occasions, we seeke them:
Too few Christians look to this duty, we open our selves to the world, unto the Devil, we give Way, we admit occasions, we seek them:
av d np1 vvi p-acp d n1, pns12 vvb po12 n2 p-acp dt n1, p-acp dt n1, pns12 vvb n1, pns12 vvb n2, pns12 vvb pno32:
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2030
with Dauid we are in our turret, wee looke, we lust, we send for satisfaction: with Peter, wee get vs in to the high Priests Hall:
with David we Are in our turret, we look, we lust, we send for satisfaction: with Peter, we get us in to the high Priests Hall:
p-acp np1 pns12 vbr p-acp po12 n1, pns12 vvb, pns12 vvb, pns12 vvb p-acp n1: p-acp np1, pns12 vvb pno12 p-acp p-acp dt j ng1 n1:
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2031
we put our selues vpon triall:
we put our selves upon trial:
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2032
what wonder is it if deniall of Christ followeth? A fewe make a couenant with their eyes, as Iob:
what wonder is it if denial of christ follows? A few make a Covenant with their eyes, as Job:
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2033
That abstaine from place and presence, as Joseph of his whorish Mistresse:
That abstain from place and presence, as Joseph of his whorish Mistress:
cst vvb p-acp n1 cc n1, c-acp np1 pp-f po31 j n1:
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2034
and how can wee looke for the mortification of corruption? Man cannot touch Pitch, and not bee defiled, carrie fire in his bosome, and not bee burnt:
and how can we look for the mortification of corruption? Man cannot touch Pitch, and not be defiled, carry fire in his bosom, and not be burned:
cc q-crq vmb pns12 vvi p-acp dt n1 pp-f n1? n1 vmbx vvb n1, cc xx vbi vvn, vvb n1 p-acp po31 n1, cc xx vbi vvn:
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nourish occasions of sinne, and yet die vnto it.
nourish occasions of sin, and yet die unto it.
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3 There is required that wee arme our selues, and call in our confederates for assistance.
3 There is required that we arm our selves, and call in our confederates for assistance.
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Put on, saith the Apostle, the whole armour of God, that yee may bee able to stand against the wiles of the deuill: Put on, Says the Apostle, the Whole armour of God, that ye may be able to stand against the wiles of the Devil:
vvb a-acp, vvz dt n1, dt j-jn n1 pp-f np1, cst pn22 vmb vbi j pc-acp vvi p-acp dt n2 pp-f dt n1:
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2038
take vnto you the whole armour of God, that yee may bee able to stand in the euill day. take unto you the Whole armour of God, that ye may be able to stand in the evil day.
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2039
Wee must haue armour, Gods armour, the whole armour of God, and it must be put on, and vsed to.
we must have armour, God's armour, the Whole armour of God, and it must be put on, and used to.
pns12 vmb vhi n1, ng1 n1, dt j-jn n1 pp-f np1, cc pn31 vmb vbi vvn a-acp, cc vvd p-acp.
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Aboue all (saith the Apostle) take the shield of faith, it is of especial vse; Above all (Says the Apostle) take the shield of faith, it is of especial use;
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all the rest of Gods graces are buckled to that, and set a worke by that.
all the rest of God's graces Are buckled to that, and Set a work by that.
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Faith maketh the Word of GOD profitable to a soule;
Faith makes the Word of GOD profitable to a soul;
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2043
it maketh Gods Law profitable in its discouery of sinne, and due punishments, which are of a dreading and appalling nature to sinne, As the hand-writing against the wall to Baltazar;
it makes God's Law profitable in its discovery of sin, and due punishments, which Are of a dreading and appalling nature to sin, As the handwriting against the wall to Balthazar;
pn31 vvz ng1 n1 j p-acp po31 n1 pp-f n1, cc j-jn n2, r-crq vbr pp-f dt vvg cc vvg n1 p-acp n1, p-acp dt n1 p-acp dt n1 p-acp np1;
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2044
It will put it out of countenance, it will asswage it heat, and cause the whole man to tremble.
It will put it out of countenance, it will assuage it heat, and cause the Whole man to tremble.
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It hath answerable effect in the Gospell, and those things that are lapt vp in the same Gods grace and fauour:
It hath answerable Effect in the Gospel, and those things that Are leapt up in the same God's grace and favour:
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2046
Our God, Iesus Christ the Captaine of our saluation: in procuring and getting strength from whence, Faith is of excellent vse.Our God, Iesus christ the Captain of our salvation: in procuring and getting strength from whence, Faith is of excellent use.
po12 np1, np1 np1 dt n1 pp-f po12 n1: p-acp vvg cc vvg n1 p-acp c-crq, n1 vbz pp-f j n1.
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For our better vnderstanding, and helpe in this matter, you must remember, that when GOD in his time of loue passed by vs in our blood,
For our better understanding, and help in this matter, you must Remember, that when GOD in his time of love passed by us in our blood,
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and said, soule liue, and made a Couenant; one speciall promise made, was for compleate saluation;and said, soul live, and made a Covenant; one special promise made, was for complete salvation;
cc vvd, n1 vvb, cc vvd dt n1; crd j n1 vvd, vbds p-acp j n1;
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not only to take away sins guilt & power, but staine also.
not only to take away Sins guilt & power, but stain also.
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He promised to saue vs from all vncleannesses; particularly hee vndertooke the taking away of our hard heart, the whole hard heart;
He promised to save us from all Uncleannesses; particularly he undertook the taking away of our hard heart, the Whole hard heart;
pns31 vvd pc-acp vvi pno12 p-acp d n2; av-j pns31 vvd dt vvg av pp-f po12 j n1, dt j-jn j n1;
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2051
To cast downe euery strong hold, to bring downe euery imagination opposite vnto the sole rule of Iesus Christ, and that against all opposition:To cast down every strong hold, to bring down every imagination opposite unto the sole Rule of Iesus christ, and that against all opposition:
pc-acp vvi a-acp d j n1, pc-acp vvi a-acp d n1 j-jn p-acp dt j n1 pp-f np1 np1, cc cst p-acp d n1:
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For this hee became our God; Whatsoeuer is GOD (Grace, Mercy, Loue, Truth, Power, &c.) became ours.
For this he became our God; Whatsoever is GOD (Grace, Mercy, Love, Truth, Power, etc.) became ours.
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What GOD promiseth hee hath giuen Christ to accomplish for vs, to vs;
What GOD promises he hath given christ to accomplish for us, to us;
q-crq np1 vvz pns31 vhz vvn np1 pc-acp vvi p-acp pno12, p-acp pno12;
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in whom he became ours, (for God is first the God of Christ, and in him our GOD) Hee hath giuen him a witnesse vnto his people, a Leader,
in whom he became ours, (for God is First the God of christ, and in him our GOD) He hath given him a witness unto his people, a Leader,
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and a Commander, a compleate Sauiour, who vndertaketh that matter, and maketh it good.and a Commander, a complete Saviour, who undertaketh that matter, and makes it good.
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Hee gaue himselfe for his Church, that hee might clense it, that he might present it a glorious Church without spot or wrinkle. He gave himself for his Church, that he might cleanse it, that he might present it a glorious Church without spot or wrinkle.
pns31 vvd px31 p-acp po31 n1, cst pns31 vmd vvi pn31, cst pns31 vmd vvi pn31 dt j n1 p-acp n1 cc n1.
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2057
He dyed and was buried (whence the death and buriall of sinne) hee rose, aseended, and is exalted a Prince and a Sauiour, to giue repentance as well as remission of sinnes. He died and was buried (whence the death and burial of sin) he rose, aseended, and is exalted a Prince and a Saviour, to give Repentance as well as remission of Sins.
pns31 vvd cc vbds vvn (c-crq dt n1 cc n1 pp-f n1) pns31 vvd, vvn, cc vbz vvn dt n1 cc dt n1, pc-acp vvi n1 c-acp av c-acp n1 pp-f n2.
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To make Faith of these particulars besides the earnest and pledge receiued, the spirit of Christ, we haue Gods promise, wee haue GODS oath, two immutable things:
To make Faith of these particulars beside the earnest and pledge received, the Spirit of christ, we have God's promise, we have GOD'S oath, two immutable things:
pc-acp vvi n1 pp-f d n2-j p-acp dt n1 cc n1 vvn, dt n1 pp-f np1, pns12 vhb npg1 n1, pns12 vhb npg1 n1, crd j n2:
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Wee haue the Sacraments, Baptisme and the Lords Supper.
we have the Sacraments, Baptism and the lords Supper.
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Now the speciall vse of Faith is, as to cleaue vnto God in Christ, To liue in him, to walke in him, rooted, and grounded For accomplishment;
Now the special use of Faith is, as to cleave unto God in christ, To live in him, to walk in him, rooted, and grounded For accomplishment;
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so by Prayer to goe vnto God in •esus Christ, as a confederate for help.
so by Prayer to go unto God in •esus christ, as a confederate for help.
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This our Lord taught in that petition, Deliuer vs from euill: and when we pray, that the Kingdome of God may come, we desire him a sole King, a Monarch, not onely that hee rule in the middest of his enemies, in our soules,
This our Lord taught in that petition, Deliver us from evil: and when we pray, that the Kingdom of God may come, we desire him a sole King, a Monarch, not only that he Rule in the midst of his enemies, in our Souls,
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but that hee put downe all, and reduce all to subiection. When as therefore we haue found sinne, that sinne;
but that he put down all, and reduce all to subjection. When as Therefore we have found sin, that sin;
cc-acp cst pns31 vvd a-acp d, cc vvi d p-acp n1. c-crq c-acp av pns12 vhb vvn n1, cst n1;
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and by Gods gracious assistance, haue done what in vs lyeth, to resist that which may nourish sinne.
and by God's gracious assistance, have done what in us lies, to resist that which may nourish sin.
cc p-acp npg1 j n1, vhb vdn r-crq p-acp pno12 vvz, pc-acp vvi d r-crq vmb vvi n1.
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Finding at any time our owne weaknesse: (For who are we, that we should be able to wrastle with flesh and bloud, with the world, with Principalities and powers?) Be strong in the Lord,
Finding At any time our own weakness: (For who Are we, that we should be able to wrestle with Flesh and blood, with the world, with Principalities and Powers?) Be strong in the Lord,
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and in the power of his might. Cleaue vnto him, call vpon him for auxiliatie forces;and in the power of his might. Cleave unto him, call upon him for auxiliatie forces;
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2067
acquaint him with thine enemies, their confederates, their strength, thy weakenesse complaine vnto him often, and beseech his assistance:
acquaint him with thine enemies, their confederates, their strength, thy weakness complain unto him often, and beseech his assistance:
vvb pno31 p-acp po21 n2, po32 n2, po32 n1, po21 n1 vvi p-acp pno31 av, cc vvb po31 n1:
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2068
as hee calleth vpon thee in his Word, and by his chastisments, to kill sinne, to turne more and more from sinne;
as he calls upon thee in his Word, and by his chastisements, to kill sin, to turn more and more from sin;
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so doe thou call vpon him by prayer for assistance:
so do thou call upon him by prayer for assistance:
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as he putteth thee vpon it now with the plague, put him vpon it with prayer;
as he putteth thee upon it now with the plague, put him upon it with prayer;
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put him in minde of his vndertaking to saue, to take away thine hard heart, to tread Satan vnder thy feet.
put him in mind of his undertaking to save, to take away thine hard heart, to tread Satan under thy feet.
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2072
Remember him of his promises, and of the pillars there of his Attributes.
remember him of his promises, and of the pillars there of his Attributes.
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2073
Thou hast said thou art gracious, thou didst appeare by the name of God Almighty. Oh let the power of my God bee great: Thou hast said thou art gracious, thou didst appear by the name of God Almighty. O let the power of my God be great:
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2074
put him in minde of his oath, Thou swarest vnto thy seruant: thou didst sweare vnto me when thou becammest mine:
put him in mind of his oath, Thou swarest unto thy servant: thou didst swear unto me when thou becammest mine:
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2075
put him in minde of his Signes and Seales, make vse of Baptisme, (which a fewe haue recourse vnto) it in this sense saueth vs:
put him in mind of his Signs and Seals, make use of Baptism, (which a few have recourse unto) it in this sense Saveth us:
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haue frequent communion with Iesus Christ in our Lords Supper:
have frequent communion with Iesus christ in our lords Supper:
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2077
vrge that death of Christ, the purchase of Christ, claime it is a Legacie, a due Legacie, and greatly needed.
urge that death of christ, the purchase of christ, claim it is a Legacy, a due Legacy, and greatly needed.
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2078
Liue by Faith in the Sonne of God for all these, in his death, in his buriall, in his resurrection and session at the right hand of GOD, exalted to giue it vnto you:
Live by Faith in the Son of God for all these, in his death, in his burial, in his resurrection and session At the right hand of GOD, exalted to give it unto you:
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2079
contemplate the death of Christ often for sinne. Looke by faith vpon him, wounded and broken, pierced, pierced by thee.
contemplate the death of christ often for sin. Look by faith upon him, wounded and broken, pierced, pierced by thee.
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2080
It will make a man to haue small lust to sin. It will make a man to mourne.
It will make a man to have small lust to since. It will make a man to mourn.
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2081
It is an infallible truth, all these are purchased by Christ, and promised by the Lord,
It is an infallible truth, all these Are purchased by christ, and promised by the Lord,
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and shall bee infallibly accomplished to euery Christian soule; And yet for this will hee be sought vnto.
and shall be infallibly accomplished to every Christian soul; And yet for this will he be sought unto.
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The truth is, because we are so carelesse in the life of faith, and haue so little quickning by Gods direct means, word, sacraments, prayer, fellowship with the Saints, hee leaueth vs to our selues, that wee may not trust in our selues.
The truth is, Because we Are so careless in the life of faith, and have so little quickening by God's Direct means, word, Sacraments, prayer, fellowship with the Saints, he Leaveth us to our selves, that we may not trust in our selves.
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He sendeth all sorts of afflictions, this of the plague, and as a most skilfull Physition altereth nature,
He sends all sorts of afflictions, this of the plague, and as a most skilful physician altereth nature,
pns31 vvz d n2 pp-f n2, d pp-f dt n1, cc p-acp dt av-ds j n1 vvz n1,
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2085
and maketh it to worke together for our good:
and makes it to work together for our good:
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2086
by sending the plague on our body, hee cureth a plague sore, that is, in our soule.
by sending the plague on our body, he cureth a plague soar, that is, in our soul.
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2087
And surely brethren, this is a preuailing meanes: Paul buffeted with a messenger of Father, prayeth three times, often; Ephraims crie was, conuert mee.
And surely brothers, this is a prevailing means: Paul buffeted with a Messenger of Father, Prayeth three times, often; Ephraim's cry was, convert me.
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2088
O Lord, and I shall bee conuerted: O Lord, and I shall be converted:
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2089
Thus Dauid in the 51. Psalm, is an earnest suter for mercie, mercie in forgiuenesse, mercie in purging the staines of his soule.
Thus David in the 51. Psalm, is an earnest suitor for mercy, mercy in forgiveness, mercy in purging the stains of his soul.
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2090
He confesseth and complaineth of his conception in sin, and crieth often, Wash me, purge me, as from the guilt,
He Confesses and Complaineth of his conception in since, and cries often, Wash me, purge me, as from the guilt,
pns31 vvz cc vvz pp-f po31 n1 p-acp n1, cc vvz av, vvb pno11, vvb pno11, a-acp p-acp dt n1,
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2091
so from the polution and remnant of corruption in his soule; it is that which Christ taught vs, as before:
so from the pollution and remnant of corruption in his soul; it is that which christ taught us, as before:
av p-acp dt n1 cc n1 pp-f n1 p-acp po31 n1; pn31 vbz d r-crq np1 vvd pno12, c-acp a-acp:
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2092
and indeede of the prescripts of the Lord in this place; of which also before. Now to moue vs vnto this worke in the vse of these meanes.
and indeed of the prescripts of the Lord in this place; of which also before. Now to move us unto this work in the use of these means.
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2093
Consider how pleasing and profitable so euer thy lust doth seeme, it is sinne, a transgression of Gods law:
Consider how pleasing and profitable so ever thy lust does seem, it is sin, a Transgression of God's law:
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2094
It is a defiler, and a polluter of thy soule: It is the cause of all actuall sinnes, thoughts, words, deedes.
It is a defiler, and a polluter of thy soul: It is the cause of all actual Sins, thoughts, words, Deeds.
pn31 vbz dt n1, cc dt n1 pp-f po21 n1: pn31 vbz dt n1 pp-f d j n2, n2, n2, n2.
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2095
It is nourished by the world and the deuill, wicked damnable destroying m•anes. It is the especiall enemie thou doest finde, or can bee in the world.
It is nourished by the world and the Devil, wicked damnable destroying m•anes. It is the especial enemy thou dost find, or can be in the world.
pn31 vbz vvn p-acp dt n1 cc dt n1, j j vvg n2. pn31 vbz dt j n1 pns21 vd2 vvi, cc vmb vbi p-acp dt n1.
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What is the deuill? what the world? what their assaults and temptations? if it were not for lust, they could haue no place in thee that is it which openeth thee to the world,
What is the Devil? what the world? what their assaults and temptations? if it were not for lust, they could have no place in thee that is it which Openeth thee to the world,
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and betrayeth thee to the deuill.
and betrayeth thee to the Devil.
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Consider it is a prime cause of all thy disquiet and discontent, the chiefest troublehouse any man hath;
Consider it is a prime cause of all thy disquiet and discontent, the chiefest troublehouse any man hath;
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the disturber of peace, ioy, and comfort, the rayser vp of doubts and feares;
the disturber of peace, joy, and Comfort, the raiser up of doubts and fears;
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for hence it was that Paul cried, O miserable man that I am, who shall deliuer mee? It will persecute thee,
for hence it was that Paul cried, Oh miserable man that I am, who shall deliver me? It will persecute thee,
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as Saul did Dauid, and make thee many times to conclude, that it will at length make an end of thee.
as Saul did David, and make thee many times to conclude, that it will At length make an end of thee.
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It is the speciall cause of the speciall temporall hand of the Lord, that doth follow thee.
It is the special cause of the special temporal hand of the Lord, that does follow thee.
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It is that which is opposite to the image of God in thee, which lusteth against the spirit, which sighteth against thy soule, the greatest enemie to thine enti•e, holy,
It is that which is opposite to the image of God in thee, which Lusteth against the Spirit, which sighteth against thy soul, the greatest enemy to thine enti•e, holy,
pn31 vbz d r-crq vbz j-jn p-acp dt n1 pp-f np1 p-acp pno21, r-crq vvz p-acp dt n1, r-crq vvz p-acp po21 n1, dt js n1 p-acp po21 n1, j,
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and comfortable walking, and cause of thine halting and limping progresse in Christianity; It grieueth Gods spirit, it quencheth it holy flames;
and comfortable walking, and cause of thine halting and limping progress in Christianity; It grieves God's Spirit, it quenches it holy flames;
cc j n-vvg, cc n1 pp-f po21 j-vvg cc j-vvg n1 p-acp np1; pn31 vvz npg1 n1, pn31 vvz pn31 j n2;
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Jt hideth Gods fatherly face from thee: It Hideth God's fatherly face from thee:
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It in a word brought Christ from heauen, attached him, bound him, led him before Annas and Caiphas, Herod, and Pilat, buffeted him, scourged, and crucified him.
It in a word brought christ from heaven, attached him, bound him, led him before Annas and Caiaphas, Herod, and Pilat, buffeted him, scourged, and Crucified him.
pn31 p-acp dt n1 vvn np1 p-acp n1, vvn pno31, vvd pno31, vvd pno31 p-acp npg1 cc np1, np1, cc zz, vvn pno31, vvd, cc vvd pno31.
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The one halfe of these causes or considerations, is enough to cause enmity to man, were it against our body or goods.
The one half of these Causes or considerations, is enough to cause enmity to man, were it against our body or goods.
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It would kindle anger, it would burne, it will make one to speake and strike, to kill and slay, to turne and runne too from it, if that would serue:
It would kindle anger, it would burn, it will make one to speak and strike, to kill and slay, to turn and run too from it, if that would serve:
pn31 vmd vvi n1, pn31 vmd vvi, pn31 vmb vvi pi pc-acp vvi cc vvi, pc-acp vvi cc vvi, pc-acp vvi cc vvi av p-acp pn31, cs d vmd vvi:
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All of them in a matter of the weale of soule and body, may cause vs to doe so, a great deale more.
All of them in a matter of the weal of soul and body, may cause us to do so, a great deal more.
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Consider thy promises & vowes, the first vow thou diddest make in baptisme, when as thou didst giue vp thy name vnto God:
Consider thy promises & vows, the First Voelli thou didst make in Baptism, when as thou didst give up thy name unto God:
vvb po21 n2 cc n2, dt ord n1 pns21 vdd2 vvi p-acp n1, c-crq c-acp pns21 vdd2 vvi p-acp po21 n1 p-acp np1:
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namely, thy forsaking the deuill, and all his workes, thy maintainance of warre against sinne, as Israel was bound against Amaleck from generation to generation.
namely, thy forsaking the Devil, and all his works, thy maintenance of war against sin, as Israel was bound against Amalek from generation to generation.
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Consider thine owne actuall doing it at thine entrance into couenant, or baptisme into Christ: wherein thou being called, diddest runne and answer with thine heart vnto God.
Consider thine own actual doing it At thine Entrance into Covenant, or Baptism into christ: wherein thou being called, didst run and answer with thine heart unto God.
vvb po21 d j vdg pn31 p-acp po21 n1 p-acp n1, cc n1 p-acp np1: c-crq pns21 vbg vvn, vdd2 vvi cc n1 p-acp po21 n1 p-acp np1.
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Thine often renuing of the same, and sealing it vp againe to God in the Supper of the Lord:
Thine often renewing of the same, and sealing it up again to God in the Supper of the Lord:
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these promises are bonds and obligations vnto this duty.
these promises Are bonds and obligations unto this duty.
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Consider yee are a people in couenant with GOD, members of Iesus Christ, such as haue receiued the spirit of adoption, such as haue had the first fruits, the peace, and ioy, and comforts of the same,
Consider ye Are a people in Covenant with GOD, members of Iesus christ, such as have received the Spirit of adoption, such as have had the First fruits, the peace, and joy, and comforts of the same,
vvb pn22 vbr dt n1 p-acp n1 p-acp np1, n2 pp-f np1 np1, d c-acp vhb vvn dt n1 pp-f n1, d c-acp vhb vhn dt ord n2, dt n1, cc n1, cc n2 pp-f dt d,
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and expect all the rest, theres not one of these, but is a sufficient motiue: I beseech you by the mercies of God, Rom. 12.1. If there bee any consolation in Christ? if there bee any fellowship of the spirit? 2. Phil. 1.2. If you bee risen with Christ? I, your life is hid with Christ in God.
and expect all the rest, theres not one of these, but is a sufficient motive: I beseech you by the Mercies of God, Rom. 12.1. If there be any consolation in christ? if there be any fellowship of the Spirit? 2. Philip 1.2. If you be risen with christ? I, your life is hid with christ in God.
cc vvb d dt n1, pc-acp|vbz xx crd pp-f d, cc-acp vbz dt j n1: pns11 vvb pn22 p-acp dt n2 pp-f np1, np1 crd. cs pc-acp vbb d n1 p-acp np1? cs pc-acp vbb d n1 pp-f dt n1? crd np1 crd. cs pn22 vbb vvn p-acp np1? pns11, po22 n1 vbz vvn p-acp np1 p-acp np1.
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And when Christ shall appeare, yee shall appeare with him in glory:
And when christ shall appear, ye shall appear with him in glory:
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Mortifie therfore your members, &c. Put away all these, anger, &c. Lye not one to another, Col. 3.5. Thats not all, they are that may, and doe moue, indeed such as are so.
Mortify Therefore your members, etc. Put away all these, anger, etc. Lie not one to Another, Col. 3.5. Thats not all, they Are that may, and do move, indeed such as Are so.
vvi av po22 n2, av vvb av d d, n1, av vvb xx pi p-acp n-jn, np1 crd. d|vbz xx av-d, pns32 vbr cst vmb, cc vdb vvi, av d c-acp vbr av.
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Grace appearing to saluation, according to it degrees and measures;Grace appearing to salvation, according to it Degrees and measures;
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teacheth vs to denie vngodlinesse and worldly lusts, &c. The loue of God doth constraine, that man in whose heart it is shed abroade. Teaches us to deny ungodliness and worldly Lustiest, etc. The love of God does constrain, that man in whose heart it is shed abroad.
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If any man be in Iesus Christ, hee is a now creature, olde things, I all olde things are past, he is dead with him;
If any man be in Iesus christ, he is a now creature, old things, I all old things Are past, he is dead with him;
cs d n1 vbi p-acp np1 np1, pns31 vbz dt av n1, j n2, pns11 d j n2 vbr j, pns31 vbz j p-acp pno31;
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our olde man is crucified with him.
our old man is Crucified with him.
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Those that are Christs, haue crucified the flesh with the lusts thereof, hee is buried with Christ, the whole is in it consumption, moulding,
Those that Are Christ, have Crucified the Flesh with the Lustiest thereof, he is buried with christ, the Whole is in it consumption, moulding,
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as a corpes in a graue, the whole body of sinne shall be destroyed. Jf the spirit of Christ be in you, the body is dead because of sinne. as a corpses in a graven, the Whole body of sin shall be destroyed. If the Spirit of christ be in you, the body is dead Because of sin.
c-acp dt n2 p-acp dt n1, dt j-jn n1 pp-f n1 vmb vbi vvn. cs dt n1 pp-f np1 vbb p-acp pn22, dt n1 vbz j c-acp pp-f n1.
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As we expect, and will make good those comforts, we must take vp this duty.
As we expect, and will make good those comforts, we must take up this duty.
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Finally, consider the defire you haue to liue, to escape the plague, that GOD should now put a difference, and acknowledge you;
Finally, Consider the desire you have to live, to escape the plague, that GOD should now put a difference, and acknowledge you;
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shew some good token for you, turne from sinnes more and more; your turning from sinne, is his prescript against the plague.
show Some good token for you, turn from Sins more and more; your turning from sin, is his prescript against the plague.
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After-noone Sermon. VVEe haue not yet done with the terme, from which we must turne;
Afternoon Sermon. We have not yet done with the term, from which we must turn;
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Let our proposition be that, when as the Lord calleth vpon vs to turne from sinnes, he requireth that wee turne as from our owne, Let our proposition be that, when as the Lord calls upon us to turn from Sins, he requires that we turn as from our own,
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so from the sinne of all others. so from the sin of all Others.
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And this also is the prescript of the Lord, and his intent, as shall appeare in our proofe of it, which is built vpon this ground.
And this also is the prescript of the Lord, and his intent, as shall appear in our proof of it, which is built upon this ground.
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Because a man may be punished, not so much, or onely for his owne personall sinnes,
Because a man may be punished, not so much, or only for his own personal Sins,
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as for the sins also of others, and wee cannot question, but the Lords call is for turning, from whatsoeuer sinne may cause or continue his punishment.
as for the Sins also of Others, and we cannot question, but the lords call is for turning, from whatsoever sin may cause or continue his punishment.
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1 That the former is a truth, will appeare: First, because the Lord proclaimeth himselfe in that manner:
1 That the former is a truth, will appear: First, Because the Lord proclaims himself in that manner:
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The Lord strong, gracious, mercifull, &c. visiting the iniquity of fathers vpon the children, and vpon the childrens children, to the third and fourth generation. The Lord strong, gracious, merciful, etc. visiting the iniquity of Father's upon the children, and upon the Children's children, to the third and fourth generation.
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2 This is one of his threats, and a reason annexed, to enforce the obseruation of the second Commaundement: I am a iealous God, visiting the iniquity of the Fathers, &c. 3 It is that which the Lord is acknowledged, to be by Prophets: so Moyses and Ieremie.
2 This is one of his Treats, and a reason annexed, to enforce the observation of the second Commandment: I am a jealous God, visiting the iniquity of the Father's, etc. 3 It is that which the Lord is acknowledged, to be by prophets: so Moses and Ieremie.
crd d vbz pi pp-f po31 n2, cc dt n1 vvn, pc-acp vvi dt n1 pp-f dt ord n1: pns11 vbm dt j np1, vvg dt n1 pp-f dt n2, av crd pn31 vbz d r-crq dt n1 vbz vvn, pc-acp vbi p-acp n2: av np1 cc np1.
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4 It is that which the Lord hath often, and ordinarily done.
4 It is that which the Lord hath often, and ordinarily done.
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Besides, that great and vniuersall visitation of the iniquity of our first Father Adam, vpon the world, he hath punished particulars:
Beside, that great and universal Visitation of the iniquity of our First Father Adam, upon the world, he hath punished particulars:
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for the iniquity of Corah, &c. It is said, they, their wiues, and little children,
for the iniquity of Corah, etc. It is said, they, their wives, and little children,
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and all the men appertaining vnto them (the earth opening her mouth) were swallowed vp. and all the men appertaining unto them (the earth opening her Mouth) were swallowed up.
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For the iniquity of Achan, Gods hand was vpon Israel. For the sinne of Saul and his bloudy house, the Lord sent three yeares famine in the dayes of Dauid. For the sinne of Dauid, Dauids childe by Bathsheba shall dye:
For the iniquity of achan, God's hand was upon Israel. For the sin of Saul and his bloody house, the Lord sent three Years famine in the days of David. For the sin of David, David child by Bathsheba shall die:
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For Dauids shedding the blood of Vriah by, &c. The sword shall neuer depart the house of Dauid:
For David shedding the blood of Uriah by, etc. The sword shall never depart the house of David:
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for Dauids numbring the people, the Lord smote downe seauenty thousand men at one time in Jsrael with the plague.for David numbering the people, the Lord smote down seauenty thousand men At one time in Israel with the plague.
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For the sinne of Salomon, God did rend the Kingdome from his posterity, and gaue it to Ieroboam: For the sinne of Ieroboam, the Lord did cut off from Ieroboam the man that pisseth against the wall.
For the sin of Solomon, God did rend the Kingdom from his posterity, and gave it to Jeroboam: For the sin of Jeroboam, the Lord did Cut off from Jeroboam the man that pisseth against the wall.
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I might shew it in many particulars else more. Thus the Lord threatneth, and hath done.
I might show it in many particulars Else more. Thus the Lord threatens, and hath done.
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And for that word fathers, in the second Commandement, I suppose the meaning to bee as in the fifth Commandement. It encludeth all superiours, and thats not all but inferiours sinnes by a parity of reason:
And for that word Father's, in the second Commandment, I suppose the meaning to be as in the fifth Commandment. It encludeth all superiors, and thats not all but inferiors Sins by a parity of reason:
cc p-acp d n1 n2, p-acp dt ord n1, pns11 vvb dt n1 pc-acp vbi a-acp p-acp dt ord n1. pn31 vvz d n2-jn, cc d|vbz xx av-d p-acp n2-jn n2 p-acp dt n1 pp-f n1:
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for the sinnes of Elies sonnes, GOD visited Elie the Father:
for the Sins of Ely's Sons, GOD visited Ely the Father:
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and when as the Lord was wroth with Jsrael, he let loose Sathan to moue Dauid to number Israel. And the Scripture is cleare, that it went ill with Moyses for Israels sake.
and when as the Lord was wroth with Israel, he let lose Sathan to move David to number Israel. And the Scripture is clear, that it went ill with Moses for Israel's sake.
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Indeede an whole land or family, &c. are as a body, in which members haue community;
Indeed an Whole land or family, etc. Are as a body, in which members have community;
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the actions of the part are the actions of the whole, and there is a kinde of consent and concurrence of the whole,
the actions of the part Are the actions of the Whole, and there is a kind of consent and concurrence of the Whole,
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euen as it is in a body: Suppose there be a command or conniuencie in a superiour;
even as it is in a body: Suppose there be a command or connivency in a superior;
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if there shall be consent, counsell, example, approbation, excuse, defence, commendation• in all which respects, there may bee a concurrence in sinne, a kinde of ioynt stocke,
if there shall be consent, counsel, Exampl, approbation, excuse, defence, commendation• in all which respects, there may be a concurrence in sin, a kind of joint stock,
cs pc-acp vmb vbi n1, n1, n1, n1, n1, n1, n1 p-acp d r-crq vvz, pc-acp vmb vbi dt n1 p-acp n1, dt n1 pp-f j n1,
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and so the one open and lyable to the personall aberration, and transgression of the other.
and so the one open and liable to the personal aberration, and Transgression of the other.
cc av dt crd j cc j p-acp dt j n1, cc n1 pp-f dt j-jn.
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By all which, it is manifest, that God in many cases doth punish the sinne of one vpon another,
By all which, it is manifest, that God in many cases does Punish the sin of one upon Another,
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and therfore that wee may escape punishment, when as the Lord calleth for turning from sinne;
and Therefore that we may escape punishment, when as the Lord calls for turning from sin;
cc av cst pns12 vmb vvi n1, c-crq c-acp dt n1 vvz p-acp vvg p-acp n1;
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he calleth, and we must answere, in turning from the sinnes of others. But you will say, it is iniustice:
he calls, and we must answer, in turning from the Sins of Others. But you will say, it is injustice:
pns31 vvz, cc pns12 vmb vvi, p-acp vvg p-acp dt n2 pp-f n2-jn. p-acp pn22 vmb vvi, pn31 vbz n1:
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This is according to the Prouerbe, The Father, eateth sowre Grapes, and the childrens teath•are set on edge.
This is according to the Proverb, The Father, Eateth sour Grapes, and the Children's teath•are Set on edge.
d vbz vvg p-acp dt n1, dt n1, vvz j n2, cc dt ng2 n1 vvn p-acp n1.
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Where also the Lord saith expresly, that the Child shall not beare the iniquitie of the Father.
Where also the Lord Says expressly, that the Child shall not bear the iniquity of the Father.
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This obiection is made, Ezek 18. and euen there also shall you finde the answer. Our proofe is a truth of the Sonne that walketh in his Fathers steps;
This objection is made, Ezekiel 18. and even there also shall you find the answer. Our proof is a truth of the Son that walks in his Father's steps;
d n1 vbz vvn, np1 crd cc av-j a-acp av vmb pn22 vvi dt n1. po12 n1 vbz dt n1 pp-f dt n1 cst vvz p-acp po31 ng1 n2;
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and the exception or obiection holdeth, in case a Sonn shall not walke in his Fathers steps;
and the exception or objection holds, in case a Son shall not walk in his Father's steps;
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which, what is it but the prescript of the Lord in this place, and a proofe of this matter?
which, what is it but the prescript of the Lord in this place, and a proof of this matter?
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Now then it will be demanded, in what this repentance doth consist, or how a man may turne from the sinne of another?
Now then it will be demanded, in what this Repentance does consist, or how a man may turn from the sin of Another?
av av pn31 vmb vbi vvn, p-acp r-crq d n1 vdz vvi, cc c-crq dt n1 vmb vvi p-acp dt n1 pp-f n-jn?
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I answer, it consisteth in disposition or readinesse of soule, and also act of ceasing or parting from all others sinnes knowne vnto mee, in minde, iudgement, will, affections,
I answer, it Consisteth in disposition or readiness of soul, and also act of ceasing or parting from all Others Sins known unto me, in mind, judgement, will, affections,
pns11 vvb, pn31 vvz p-acp n1 cc n1 pp-f n1, cc av n1 pp-f vvg cc vvg p-acp d n2-jn n2 vvn p-acp pno11, p-acp n1, n1, n1, n2,
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and (which is the other terme or part) a disposition and act of contrary good, in all the foresaid parts, with contrary profession, according vnto my place.
and (which is the other term or part) a disposition and act of contrary good, in all the foresaid parts, with contrary profession, according unto my place.
cc (r-crq vbz dt j-jn n1 cc n1) dt n1 cc n1 pp-f j-jn j, p-acp d dt j-vvn n2, p-acp j-jn n1, vvg p-acp po11 n1.
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Thus in Ezekiel, the Lord hauing expressed a wicked Father by his sinnes, speaking of the sonne exempted the punishment of the Fathers sinne, describeth him by contrary actions, denying and departing from his fathers sinnes known.
Thus in Ezekielem, the Lord having expressed a wicked Father by his Sins, speaking of the son exempted the punishment of the Father's sin, Describeth him by contrary actions, denying and departing from his Father's Sins known.
av p-acp np1, dt n1 vhg vvn dt j n1 p-acp po31 n2, vvg pp-f dt n1 vvn dt n1 pp-f dt ng1 n1, vvz pno31 p-acp j-jn n2, vvg cc vvg p-acp po31 ng1 n2 vvn.
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A seer of all his sinnes, vers. 14. One that hath not eaten vpon the mountaine, one that hath not lifted vp his eyes to the Idols of the house of Jsrael, that hath not defiled his neighbours wife, that hath not oppressed any, A seer of all his Sins, vers. 14. One that hath not eaten upon the mountain, one that hath not lifted up his eyes to the Idols of the house of Israel, that hath not defiled his neighbours wife, that hath not oppressed any,
dt n1 pp-f d po31 n2, fw-la. crd pi cst vhz xx vvn p-acp dt n1, pi cst vhz xx vvn a-acp po31 n2 p-acp dt n2 pp-f dt n1 pp-f np1, cst vhz xx vvn po31 ng1 n1, cst vhz xx vvn d,
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nor holden the pledge, neither spoyled by violonce &c. that hath not receiued vpon Vsurie, &c. and then on the other side, hath walked in my Statutes, Of such a Sonne he pronounceth, He shall not dye for the iniquitie of the Father he shall surely liue. nor held the pledge, neither spoiled by violonce etc. that hath not received upon Usury, etc. and then on the other side, hath walked in my Statutes, Of such a Son he pronounceth, He shall not die for the iniquity of the Father he shall surely live.
ccx vvn dt n1, av-dx vvn p-acp n1 av cst vhz xx vvn p-acp n1, av cc av p-acp dt j-jn n1, vhz vvn p-acp po11 n2, pp-f d dt n1 pns31 vvz, pns31 vmb xx vvi p-acp dt n1 pp-f dt n1 pns31 vmb av-j vvi.
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And it is worthy our consideration, to take notice how Gods people haue expressed their contrariety.
And it is worthy our consideration, to take notice how God's people have expressed their contrariety.
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Of Lot liuing in Sodome, it is said, hee saw, and heard, and was vexed in his righteous soule from day to day, for their vnlawfull deedes.
Of Lot living in Sodom, it is said, he saw, and herd, and was vexed in his righteous soul from day to day, for their unlawful Deeds.
pp-f n1 vvg p-acp np1, pn31 vbz vvn, pns31 vvd, cc vvn, cc vbds vvn p-acp po31 j n1 p-acp n1 p-acp n1, p-acp po32 j n2.
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In the ninth of Ezechiel, those that are exempted from that iudgement, are said to bee such, as crie, and mourne for all the abominations done in the Cittie. In the ninth of Ezechiel, those that Are exempted from that judgement, Are said to be such, as cry, and mourn for all the abominations done in the city.
p-acp dt ord pp-f np1, d cst vbr vvn p-acp d n1, vbr vvn pc-acp vbi d, p-acp n1, cc vvi p-acp d dt n2 vdn p-acp dt n1.
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Mine eyes, saith Dauid, gush out riuers of waters, because men keepe not thy law. Mine eyes, Says David, gush out Rivers of waters, Because men keep not thy law.
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Hither may we referre their confessions, as of their owne sinnes, so of the sinnes of others:
Hither may we refer their confessions, as of their own Sins, so of the Sins of Others:
av vmb pns12 vvi po32 n2, c-acp pp-f po32 d n2, av pp-f dt n2 pp-f n2-jn:
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In sinne was I conceiued, and in iniquity did my mother bring me forth: In sin was I conceived, and in iniquity did my mother bring me forth:
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his originall sin, that which came from Adam. Thus Daniel confessed his sinnes, and the sinnes of his people Israel, wee and our Fathers, &c. are often found in the confessions of GODS people. Psal. 106. Adde hereunto the complaints of Gods people vnto God:
his original since, that which Come from Adam. Thus daniel confessed his Sins, and the Sins of his people Israel, we and our Father's, etc. Are often found in the confessions of GOD'S people. Psalm 106. Add hereunto the complaints of God's people unto God:
po31 j-jn n1, cst r-crq vvd p-acp np1. av np1 vvd po31 n2, cc dt n2 pp-f po31 n1 np1, pns12 cc po12 n2, av vbr av vvn p-acp dt n2 pp-f npg1 n1. np1 crd vvb av dt n2 pp-f npg1 n1 p-acp np1:
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So Eliah, the children of Israel haue forsaken thy couenant, throwne downe thine Altars, and slain thy Prophets with the sword, 1, Reg 19.10.
So Elijah, the children of Israel have forsaken thy Covenant, thrown down thine Altars, and slave thy prophets with the sword, 1, Reg 19.10.
av np1, dt n2 pp-f np1 vhb vvn po21 n1, vvn a-acp po21 n2, cc vvn po21 n2 p-acp dt n1, vvn, np1 crd.
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Of this kinde are the priuate whisperings of Gods people, in the Church of the Iewes, of matters which sometimes may not safely be spoken, or borne.
Of this kind Are the private whisperings of God's people, in the Church of the Iewes, of matters which sometime may not safely be spoken, or born.
pp-f d n1 vbr dt j n2-vvg pp-f ng1 n1, p-acp dt n1 pp-f dt np2, pp-f n2 r-crq av vmb xx av-j vbi vvn, cc vvn.
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Then they that feared the Lord, spake often one vnto another, Mal. 3.16. Yea, the secret opposition of soule, when as the mouth is put to silence;
Then they that feared the Lord, spoke often one unto Another, Malachi 3.16. Yea, the secret opposition of soul, when as the Mouth is put to silence;
cs pns32 cst vvd dt n1, vvd av crd p-acp n-jn, np1 crd. uh, dt j-jn n1 pp-f n1, c-crq c-acp dt n1 vbz vvn p-acp n1;
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the prudent shall keepe silence in that time, for it is an euill time, Amos 5.13.the prudent shall keep silence in that time, for it is an evil time, Amos 5.13.
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And thus may inferiours depart from the sinnes of their superiours.
And thus may inferiors depart from the Sins of their superiors.
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Hither vnto may we referre, departing by aduice and counsell, by dislike, by reproofe, according to a mans place.
Hither unto may we refer, departing by Advice and counsel, by dislike, by reproof, according to a men place.
av p-acp vmb pns12 vvi, vvg p-acp n1 cc n1, p-acp n1, p-acp n1, vvg p-acp dt ng1 n1.
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Iob suffered his seruant to contend with him. A Magistrate must by reproofe, and execution of iudgement.Job suffered his servant to contend with him. A Magistrate must by reproof, and execution of judgement.
np1 vvd po31 n1 pc-acp vvi p-acp pno31. dt n1 vmb p-acp n1, cc n1 pp-f n1.
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A Minister ought to reproue in his place, keeping his bounds, and so both are cleare:
A Minister ought to reprove in his place, keeping his bounds, and so both Are clear:
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if they doe not, the people shall dye in their sinnes, and their blood will be required at both their hands.
if they do not, the people shall die in their Sins, and their blood will be required At both their hands.
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1 If the Lord call vpon a people, to part with the sinnes of others, as a meanes of healing the land of the plague.
1 If the Lord call upon a people, to part with the Sins of Others, as a means of healing the land of the plague.
vvd cs dt n1 vvb p-acp dt n1, pc-acp vvi p-acp dt n2 pp-f n2-jn, c-acp dt n2 pp-f vvg dt n1 pp-f dt n1.
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take notice of this cause, the sinnes of others, and the misery of many in these times in this respect;
take notice of this cause, the Sins of Others, and the misery of many in these times in this respect;
vvb n1 pp-f d n1, dt n2 pp-f n2-jn, cc dt n1 pp-f d p-acp d n2 p-acp d n1;
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as if our personall sinnes were not enough, we may be enfolded in the sinnes of others;
as if our personal Sins were not enough, we may be enfolded in the Sins of Others;
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and for those sinnes, the plague may be inslicted vpon vs. by this doctrine, there is a new discouery of danger to superiours, inferiours, and equalls. magistrates, besides your owne sinnes:
and for those Sins, the plague may be inslicted upon us by this Doctrine, there is a new discovery of danger to superiors, inferiors, and equals. Magistrates, beside your own Sins:
cc p-acp d n2, dt n1 vmb vbi vvn p-acp pno12 p-acp d n1, pc-acp vbz dt j n1 pp-f n1 p-acp n2-jn, n2-jn, cc n2-jn. n2, p-acp po22 d n2:
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you may bee in danger this day for the sinnes of such as are vnder you.
you may be in danger this day for the Sins of such as Are under you.
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it may goe euill with you, as with moyses, for the peoples sake.
it may go evil with you, as with moses, for the peoples sake.
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minister besides thine owne sinnes, thou mayest bee in danger of the plague for the sinnes of other, in thy family, in thy charge, it may goe euill with thee for their sake.minister beside thine own Sins, thou Mayest be in danger of the plague for the Sins of other, in thy family, in thy charge, it may go evil with thee for their sake.
vvb p-acp po21 d n2, pns21 vm2 vbi p-acp n1 pp-f dt n1 p-acp dt n2 pp-f n-jn, p-acp po21 n1, p-acp po21 n1, pn31 vmb vvi j-jn p-acp pno21 p-acp po32 n1.
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master of a family, besides the danger thou art in for thine owne sinnes, it may go euill with thee for thy wife, children, or seruants sake;master of a family, beside the danger thou art in for thine own Sins, it may go evil with thee for thy wife, children, or Servants sake;
n1 pp-f dt n1, p-acp dt n1 pns21 vb2r p-acp p-acp po21 d n2, pn31 vmb vvi j-jn p-acp pno21 p-acp po21 n1, n2, cc ng1 n1;
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and so contrary, or on the other side inferiours, besides the euill you are open to for your owne sinnes;
and so contrary, or on the other side inferiors, beside the evil you Are open to for your own Sins;
cc av j-jn, cc p-acp dt j-jn n1 n2-jn, p-acp dt n-jn pn22 vbr j p-acp p-acp po22 d n2;
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it may goe euill with you for your superiours sakes. Companion, besides the danger thou art in, for thine owne sins;
it may go evil with you for your superiors sakes. Companion, beside the danger thou art in, for thine own Sins;
pn31 vmb vvi j-jn p-acp pn22 p-acp po22 n2-jn n2. n1, p-acp dt n1 pns21 vb2r p-acp, p-acp po21 d n2;
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It may now goe euen with thee, for thy companions sake; when as the Lord calleth vpon vs, to turne from the sinnes of others:
It may now go even with thee, for thy Sodales sake; when as the Lord calls upon us, to turn from the Sins of Others:
pn31 vmb av vvi av p-acp pno21, p-acp po21 ng1 n1; c-crq c-acp dt n1 vvz p-acp pno12, pc-acp vvi p-acp dt n2 pp-f n2-jn:
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what doth he but discouer a danger, for, and in respect of the sinnes of others?
what does he but discover a danger, for, and in respect of the Sins of Others?
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What remaineth, but that all of vs, as alwayes, so now take notice of that danger, that we may auoide it.
What remains, but that all of us, as always, so now take notice of that danger, that we may avoid it.
q-crq vvz, cc-acp cst d pp-f pno12, c-acp av, av av vvi n1 pp-f d n1, cst pns12 vmb vvi pn31.
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A wise and a prudent man foreseeth the plague, and flyeth from it: It is neere vs, euen at the dores;A wise and a prudent man Foreseeth the plague, and flies from it: It is near us, even At the doors;
dt j cc dt j n1 vvb dt n1, cc vvz p-acp pn31: pn31 vbz av-j pno12, av p-acp dt n2;
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and how may this be done, but by Gods aduice, turning from the sinnes of others.
and how may this be done, but by God's Advice, turning from the Sins of Others.
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As a way to this, knowledge and notice of the sinnes of others is to be taken,
As a Way to this, knowledge and notice of the Sins of Others is to be taken,
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and an enquirie to bee made: What may bee that sinne, those sinnes.
and an enquiry to be made: What may be that sin, those Sins.
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Vpon this ground Magistrates are to examine in their places, and to finde out such sinners and sinnes:
Upon this ground Magistrates Are to examine in their places, and to find out such Sinners and Sins:
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that which the Lord spake to Ioshuah, is counsell giuen by the Lord to them: the tribes, families, housholds, are to bee enquired vnto, I, euen particular men.
that which the Lord spoke to Joshua, is counsel given by the Lord to them: the tribes, families, Households, Are to be inquired unto, I, even particular men.
cst r-crq dt n1 vvd p-acp np1, vbz n1 vvn p-acp dt n1 p-acp pno32: dt n2, n2, n2, vbr pc-acp vbi vvn p-acp, pns11, av j n2.
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Dauid did by prayer enquire of the Lord the cause of famine, and the Lord answered him, the sinnes of Saul, and his bloody house. David did by prayer inquire of the Lord the cause of famine, and the Lord answered him, the Sins of Saul, and his bloody house.
np1 vdd p-acp n1 vvi pp-f dt n1 dt n1 pp-f n1, cc dt n1 vvd pno31, dt n2 pp-f np1, cc po31 j n1.
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When Achan was found, he was troubled: the sonnes of Saul were deliuered to the Gibeonites, and hanged vp:
When achan was found, he was troubled: the Sons of Saul were Delivered to the Gibeonites, and hanged up:
c-crq np1 vbds vvn, pns31 vbds vvn: dt n2 pp-f np1 vbdr vvn p-acp dt np1, cc vvn a-acp:
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The famine did cease, the Lord went against Aie, with the men of Jsrael.
The famine did cease, the Lord went against Aye, with the men of Israel.
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When Solomon came vnto the Throne, hee tooke notice of offenders, brought their blood vpon their owne heads;
When Solomon Come unto the Throne, he took notice of offenders, brought their blood upon their own Heads;
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and so promised vnto himselfe, that vpon Dauid, vpon his seede, and vpon his house, and his owne Throne, shall be peace for euer from the Lord.
and so promised unto himself, that upon David, upon his seed, and upon his house, and his own Throne, shall be peace for ever from the Lord.
cc av vvd p-acp px31, d p-acp np1, p-acp po31 n1, cc p-acp po31 n1, cc po31 d n1, vmb vbi n1 p-acp av p-acp dt n1.
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The same is required of a Minister in his place:
The same is required of a Minister in his place:
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hee is to see his owne sinnes, I, and to examine the liues of others, his family, his Parish, or people:
he is to see his own Sins, I, and to examine the lives of Others, his family, his Parish, or people:
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Hee is to crie aloud, not to spare:He is to cry aloud, not to spare:
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hee is to cause them what in him lyeth) to know the sinnes of their Fathers.
he is to cause them what in him lies) to know the Sins of their Father's.
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Of all men in place according to the same: of Masters of families vpon whom primarily this fault resolued lyeth heauie. Of all men in place according to the same: of Masters of families upon whom primarily this fault resolved lies heavy.
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The same is the duty of inferiours, according to their places, and seeing they haue no power to reproue or redresse:
The same is the duty of inferiors, according to their places, and seeing they have no power to reprove or redress:
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vse those weapons of Christians, prayers & teares to God; let these be witnesses of our contrary mindes wills, and affections:
use those weapons of Christians, Prayers & tears to God; let these be Witnesses of our contrary minds wills, and affections:
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In thy closet thou mayest confesse thy sinnes, and the sinnes of the people: with Eliah thou mayest complaine:
In thy closet thou Mayest confess thy Sins, and the Sins of the people: with Elijah thou Mayest complain:
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These armes, a childe, a seruant, a subiect, may take vp against a Tyrant, and a bloody pers•cutor.
These arms, a child, a servant, a Subject, may take up against a Tyrant, and a bloody pers•cutor.
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Let the world see that thy life is contrary.
Let the world see that thy life is contrary.
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This is that which the Lord calleth vpon vs for this day, and wee must put in practise.
This is that which the Lord calls upon us for this day, and we must put in practice.
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Tell mee not now, that thou wilt breake Gods law in any point, because others doe;
Tell me not now, that thou wilt break God's law in any point, Because Others doe;
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a Master, a Father, a Minister, a Magistrate, a multitude, liue not by examples of men, but Gods lawes:
a Master, a Father, a Minister, a Magistrate, a multitude, live not by Examples of men, but God's laws:
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Walke not in the statutes of your Fathers. Walk not in the statutes of your Father's.
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In this case it is not good to obay man, to be the seruant of man.
In this case it is not good to obey man, to be the servant of man.
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I am the Lord your God, walke in my statutes. I am the Lord your God, walk in my statutes.
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God is greater submission vnto superiours is euer limited in the Lord. Euery Christian indeede is a man bought with a price, hee must not be the seruant of a man in this sence:
God is greater submission unto superiors is ever limited in the Lord. Every Christian indeed is a man bought with a price, he must not be the servant of a man in this sense:
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hee is redeemed not with corruptible things, such as men giue siluer and gold, but with the blood of Iesus Christ, he is redeemed not with corruptible things, such as men give silver and gold, but with the blood of Iesus christ,
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as of a Lambe without spot. as of a Lamb without spot.
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And from what, hell, and sin? Vaine conuersation, euen that which is receiued by tradition from Fathers.
And from what, hell, and since? Vain Conversation, even that which is received by tradition from Father's.
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If a man follow the sin of his Father, he shall beare his punishment, following the generation of his Father, he shall neuer see light.
If a man follow the since of his Father, he shall bear his punishment, following the generation of his Father, he shall never see Light.
cs dt n1 vvi dt n1 pp-f po31 n1, pns31 vmb vvi po31 n1, vvg dt n1 pp-f po31 n1, pns31 vmb av-x vvi n1.
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Let the saying and doing of the Lord moue vs to this duty:
Let the saying and doing of the Lord move us to this duty:
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his present imminent hand, as wee would not haue others in relation to vs cut off for our cause:
his present imminent hand, as we would not have Others in Relation to us Cut off for our cause:
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superiour, thine inferiour, people, wife, childe, seruant, friend, inferiour thy superiour; Master, Father, Husband, Minister, Magistrate, turne thou from thine owne sinnes:
superior, thine inferior, people, wife, child, servant, friend, inferior thy superior; Master, Father, Husband, Minister, Magistrate, turn thou from thine own Sins:
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Yea, as thou respectest thine owne life, turne withall from the sinnes of all others.
Yea, as thou respectest thine own life, turn withal from the Sins of all Others.
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It is Gods prescript for the plague, to turne from our owne sinnes, and the sinnes of others. It is God's prescript for the plague, to turn from our own Sins, and the Sins of Others.
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August. 31.10. Day. August. 31.10. Day.
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COme wee now to the other terme of Repentance, and so our Proposition is, When God sendeth the Pestilence amongst his people, It is not enough to turne from sinnes,
COme we now to the other term of Repentance, and so our Proposition is, When God sends the Pestilence among his people, It is not enough to turn from Sins,
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but there is further required at their hands, as a meanes of curing the Land, reformation and amendment of life: And this is,but there is further required At their hands, as a means of curing the Land, Reformation and amendment of life: And this is,
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1 Gods Precept and Commandement in all places where hee calleth vpon vs and prescribeth Repentance, wherein he calleth for conuersion, turning, or returning to the Lord. It is the scope of GOD in all his Commandements, the affirmatiue part is amendment. The Negatiue precepts infould the Affirmatiue, which is amendment: sometimes both termes are expressed, euer to bee supplied.
1 God's Precept and Commandment in all places where he calls upon us and prescribeth Repentance, wherein he calls for conversion, turning, or returning to the Lord. It is the scope of GOD in all his commandments, the affirmative part is amendment. The Negative Precepts enfold the Affirmative, which is amendment: sometime both terms Are expressed, ever to be supplied.
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Abhorre that which is euill, cleaue vnto that which is good; Put off the olde man, put on the new man: Abhor that which is evil, cleave unto that which is good; Put off the old man, put on the new man:
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Let him that stole, steale no more, but labour with his hands. And so to the purpose, as the Lord calleth:Let him that stole, steal no more, but labour with his hands. And so to the purpose, as the Lord calls:
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Cease to doe euill, he addeth, learne to doe well: Seeke good and not euill, and so liue. Cease to do evil, he adds, Learn to do well: Seek good and not evil, and so live.
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As they must loose the bonds of wickednesse: so they must deale bread vnto the hungry, and bring the poore into their house.
As they must lose the bonds of wickedness: so they must deal bred unto the hungry, and bring the poor into their house.
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And in this place the terme ad quem is amendement.
And in this place the term ad Whom is amendment.
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2 It is called for, because thats it which hath the promise; all promises, positiue blessings and deliuerances, Who is the man that would liue long, and see good dayes, let him escbew euill and doe good.
2 It is called for, Because thats it which hath the promise; all promises, positive blessings and Deliverances, Who is the man that would live long, and see good days, let him escbew evil and do good.
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And so before in the place of Esay and Amos; when as Iohn the Baptist prescribeth meanes to such as come vnto him, To stye from the wrath to come, hee calleth for Repentance: That is, (not excluding turning from sinne) Amend your liues, (as our Church rightly giueth the same in the Booke of Common prayer, ) Bring foorth fruits worthy amendment of life.
And so before in the place of Isaiah and Amos; when as John the Baptist prescribeth means to such as come unto him, To stye from the wrath to come, he calls for Repentance: That is, (not excluding turning from sin) Amend your lives, (as our Church rightly gives the same in the Book of Common prayer,) Bring forth fruits worthy amendment of life.
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And when hee hath threatned the Axe, he inferreth, Euery tree that bringeth not foorth good fruit, is hewen downe and cast into the fire.
And when he hath threatened the Axe, he infers, Every tree that brings not forth good fruit, is hewn down and cast into the fire.
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Not to beare evill fruit is not enough, it must be good fruit or else cast into the fire:
Not to bear evil fruit is not enough, it must be good fruit or Else cast into the fire:
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And when as the Apostle had said, There is no condemnation to them that are in Iesus Christ;
And when as the Apostle had said, There is no condemnation to them that Are in Iesus christ;
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Hee describeth the subiect, Such an one as doth walke not after the flesh but after the Spirit.
He Describeth the Subject, Such an one as does walk not After the Flesh but After the Spirit.
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Amendment hath the promise of temporall deliuerance, it hath the promise of eternall deliuerance, and therefore it is a meanes prescribed & called for by the Lord. Amendment hath the promise of temporal deliverance, it hath the promise of Eternal deliverance, and Therefore it is a means prescribed & called for by the Lord.
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3 Because the want of it is sinne, and so a cause of the Plague, which must be taken away by a suplie of that want:
3 Because the want of it is sin, and so a cause of the Plague, which must be taken away by a suplie of that want:
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It is sinn (a transgression of the Lawe) which requireth the presence of that power & its vse;
It is sin (a Transgression of the Law) which requires the presence of that power & its use;
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it is lesse then what's commanded, & so a fault: Such is want of humility, Prayer, seeking the face of God:
it is less then what's commanded, & so a fault: Such is want of humility, Prayer, seeking the face of God:
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In all which positiue graces, holinesse and rghteousnesse are ingredients, (as we haue heard) euen these and the like defects are the cause of the Plague: and therefore,
In all which positive graces, holiness and rghteousnesse Are ingredients, (as we have herd) even these and the like defects Are the cause of the Plague: and Therefore,
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4 Amendment is called for, because it is the meanes it selfe inioyned and prescribed, I,
4 Amendment is called for, Because it is the means it self enjoined and prescribed, I,
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an ingredient vnto euery one of the same:
an ingredient unto every one of the same:
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Whats humbling of a mans selfe, but the exercise of humility, turning vnto God according to that Commandement, possitiue good? And the same may be saide of Prayer, and seeking the Lord:
Whats humbling of a men self, but the exercise of humility, turning unto God according to that Commandment, positive good? And the same may be said of Prayer, and seeking the Lord:
q-crq|vbz vvg pp-f dt ng1 n1, cc-acp dt n1 pp-f n1, vvg p-acp np1 vvg p-acp d n1, j j? cc dt d vmb vbi vvd pp-f n1, cc vvg dt n1:
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The Prayer that is inioyned, hath ingredients, Fayth, Hope, Charitie, Holinesse, Righteousnesse, &c, as we haue heard:
The Prayer that is enjoined, hath ingredients, Faith, Hope, Charity, Holiness, Righteousness, etc., as we have herd:
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All positiue graces and amendment, the like is true of seeking.
All positive graces and amendment, the like is true of seeking.
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These are the meanes of GOD, disposing to his hearing, to his forgiuing, to his healing the Land of the plague:
These Are the means of GOD, disposing to his hearing, to his forgiving, to his healing the Land of the plague:
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and therefore it is not enough, or all that the Lord calleth for, when as hee will haue turning from sinne, there must bee reformation and amendment of life, to the curing of a Land of the Plague.
and Therefore it is not enough, or all that the Lord calls for, when as he will have turning from sin, there must be Reformation and amendment of life, to the curing of a Land of the Plague.
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Which (as it instructeth vs in the nature of true repentance, and iustifieth that snarled at saying of Luther, Optima poenitentia nova vita.
Which (as it Instructeth us in the nature of true Repentance, and Justifieth that snarled At saying of Luther, Optima Penitence nova vita.
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Stoppeth their mouthes who exclude amendment, and conuinceth many in the world neuer to haue repented.) So it reprooueth some,
Stoppeth their mouths who exclude amendment, and Convinces many in the world never to have repented.) So it Reproveth Some,
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and may be a ground of exhortation vnto all at this time, not onely to turne from sinne, but to amend their liues.
and may be a ground of exhortation unto all At this time, not only to turn from sin, but to amend their lives.
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Reproofe falleth vpon many, vpon most, they are the olde men, they are turned from no sinne,
Reproof falls upon many, upon most, they Are the old men, they Are turned from no sin,
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nor proportioned vnto God in any Commandement.
nor proportioned unto God in any Commandment.
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God looking downe from heauen seeth all gone out of the way, a few that doe good. I would that amongst our rabble of sinners, there were to be found one taking vp this preseruatiue against the Plague.God looking down from heaven sees all gone out of the Way, a few that do good. I would that among our rabble of Sinners, there were to be found one taking up this preservative against the Plague.
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Where is that man whose trade hath beene a breach of the Sabbath (before against Lawes of GOD and man) in buying and selling, killing, doing the workes of ordinary calling, that is now turned from that sinne by Gods call, That remembreth now to keepe holy the Sabbath day? What Idolater is there who is turned from Idols to the seruice of the liuing God? That man that did not feare an oath, that now feareth it,
Where is that man whose trade hath been a breach of the Sabbath (before against Laws of GOD and man) in buying and selling, killing, doing the works of ordinary calling, that is now turned from that sin by God's call, That Remember now to keep holy the Sabbath day? What Idolater is there who is turned from Idols to the service of the living God? That man that did not Fear an oath, that now fears it,
q-crq vbz d n1 rg-crq n1 vhz vbn dt n1 pp-f dt n1 (c-acp p-acp n2 pp-f np1 cc n1) p-acp vvg cc vvg, vvg, vdg dt n2 pp-f j n-vvg, cst vbz av vvn p-acp d n1 p-acp n2 vvb, cst vvz av pc-acp vvi j dt n1 n1? q-crq n1 vbz a-acp r-crq vbz vvn p-acp n2 p-acp dt n1 pp-f dt j-vvg np1? cst n1 cst vdd xx vvi dt n1, cst av vvz pn31,
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and honoureth that great and glorious name, the Lord our GOD? That man that was an Adulterer, that liueth chastely, and possesseth his vessell in holinesse,
and Honoureth that great and glorious name, the Lord our GOD? That man that was an Adulterer, that lives chastely, and Possesses his vessel in holiness,
cc vvz d j cc j n1, dt n1 po12 np1? cst n1 cst vbds dt n1, cst vvz av-j, cc vvz po31 n1 p-acp n1,
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as a member of Christ, as the Temple of the holiest? The Vsurer and Oppressor, a man of that common trade, that he is so wrought vpon by Gods hand, that hee forsaketh that sinne, That giueth his euill gotten goods vnto the poore, or resolueth with Zacheus on restitution? I might run through the rest.as a member of christ, as the Temple of the Holiest? The Usurer and Oppressor, a man of that Common trade, that he is so wrought upon by God's hand, that he Forsaketh that sin, That gives his evil got goods unto the poor, or resolveth with Zacchaeus on restitution? I might run through the rest.
c-acp dt n1 pp-f np1, c-acp dt n1 pp-f dt js? dt n1 cc n1, dt n1 pp-f cst j n1, cst pns31 vbz av vvn p-acp p-acp ng1 n1, cst pns31 vvz d n1, cst vvz po31 j-jn j-vvn n2-j p-acp dt j, cc vvz p-acp np1 p-acp n1? pns11 vmd vvi p-acp dt n1.
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I might demand it of Magistrates, Ministers, Masters of Families, of husbands, of wiues, &c, in regard of relatiue, ordinarily required duties to man;
I might demand it of Magistrates, Ministers, Masters of Families, of Husbands, of wives, etc., in regard of relative, ordinarily required duties to man;
pns11 vmd vvi pn31 pp-f np1, n2, n2 pp-f n2, pp-f n2, pp-f n2, av, p-acp n1 pp-f j, av-jn vvn n2 p-acp n1;
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and priuate duties of Families to man and to God? I am afraide, a few answer the call of God.
and private duties of Families to man and to God? I am afraid, a few answer the call of God.
cc j n2 pp-f n2 p-acp n1 cc p-acp np1? pns11 vbm j, dt d n1 dt n1 pp-f np1.
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Did wee but examine our selues, our selues must confesse it. Indeede brethren, let vs examine our selues, bring home this word;
Did we but examine our selves, our selves must confess it. Indeed brothers, let us examine our selves, bring home this word;
vdd pns12 p-acp vvi po12 n2, po12 n2 vmb vvi pn31. av n2, vvb pno12 vvi po12 n2, vvb av-an d n1;
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as the Disciples at a speech of Christ, let vs demand of our selues.
as the Disciples At a speech of christ, let us demand of our selves.
c-acp dt n2 p-acp dt n1 pp-f np1, vvb pno12 vvi pp-f po12 n2.
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Is it I? haue I answered this call of God? haue I vsed this meanes? If I finde purpose, indeauour,Is it I? have I answered this call of God? have I used this means? If I find purpose, endeavour,
vbz pn31 pns11? vhb pns11 vvn d n1 pp-f np1? vhb pns11 vvn d n2? cs pns11 vvb n1, n1,
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and practise, according to thy measure, and the sinceritie of that endeauour, thou mayest finde comfort,
and practise, according to thy measure, and the sincerity of that endeavour, thou Mayest find Comfort,
cc vvi, vvg p-acp po21 n1, cc dt n1 pp-f d n1, pns21 vm2 vvi n1,
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and expect that God will heare, and forgiue thee thy si•nes, and be gracious vnto the Land,
and expect that God will hear, and forgive thee thy si•nes, and be gracious unto the Land,
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and so be encouraged to perfect thy satisfaction in the feare of God. But if vpon examination thou doest finde it otherwise, thou art still the same man,
and so be encouraged to perfect thy satisfaction in the Fear of God. But if upon examination thou dost find it otherwise, thou art still the same man,
cc av vbi vvn p-acp j po21 n1 p-acp dt n1 pp-f np1. cc-acp cs p-acp n1 pns21 vd2 vvi pn31 av, pns21 vb2r av dt d n1,
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and doest not amend, thou art vnder Gods reproofe, and canst not expect at this time to escape Gods iudgement, the plague,
and dost not amend, thou art under God's reproof, and Canst not expect At this time to escape God's judgement, the plague,
cc vd2 xx vvi, pns21 vb2r p-acp ng1 n1, cc vm2 xx vvi p-acp d n1 pc-acp vvi npg1 n1, dt n1,
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and that thou hast not thus repented, thou must repent.
and that thou hast not thus repented, thou must Repent.
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Consider it is that which thou art called vpon by the plague, as many as are smitten,
Consider it is that which thou art called upon by the plague, as many as Are smitten,
vvb pn31 vbz d r-crq pns21 vb2r vvn p-acp p-acp dt n1, c-acp d c-acp vbr vvn,
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and die about thee, as reall voyces call vpon thee to amend thy life: they say, except thou bring forth good fruit, thou shalt bee hewen downe.
and die about thee, as real voices call upon thee to amend thy life: they say, except thou bring forth good fruit, thou shalt be hewn down.
cc vvi p-acp pno21, c-acp j n2 vvb p-acp pno21 pc-acp vvi po21 n1: pns32 vvb, c-acp pns21 vvb av j n1, pns21 vm2 vbi vvn a-acp.
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Consider it is the Lords intendment, in being still patient towards thee;
Consider it is the lords intendment, in being still patient towards thee;
vvi pn31 vbz dt ng1 n1, p-acp vbg j j p-acp pno21;
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why did he not meet with thee first, and cut thee off, when a thousand haue falne on one of thine hands,
why did he not meet with thee First, and Cut thee off, when a thousand have fallen on one of thine hands,
q-crq vdd pns31 xx vvi p-acp pno21 ord, cc vvb pno21 a-acp, c-crq dt crd vhb vvn p-acp crd pp-f po21 n2,
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and ten thousand on the other? Why did it not? Why doth it not come neere thy dwelling? Theres no reason in thee, it is onely in gods patience, which therefore suffereth long, that thou mayest amend.and ten thousand on the other? Why did it not? Why does it not come near thy Dwelling? Theres no reason in thee, it is only in God's patience, which Therefore suffers long, that thou Mayest amend.
cc crd crd p-acp dt j-jn? q-crq vdd pn31 xx? q-crq vdz pn31 xx vvn av-j po21 n-vvg? pc-acp|vbz dx n1 p-acp pno21, pn31 vbz av-j p-acp ng1 n1, r-crq av vvz av-j, cst pns21 vm2 vvi.
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Out of this, it is that in effect, hee saith, Let him alone one weeke longer:
Out of this, it is that in Effect, he Says, Let him alone one Week longer:
av pp-f d, pn31 vbz cst p-acp n1, pns31 vvz, vvb pno31 av-j crd n1 av-jc:
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let him haue one Sabbath more, and one day, or opportunity in publique of seeking God more:
let him have one Sabbath more, and one day, or opportunity in public of seeking God more:
vvb pno31 vhi crd n1 av-dc, cc crd n1, cc n1 p-acp j pp-f vvg np1 av-dc:
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let him haue one dunging and dressing more, one gracious shower more:
let him have one dunging and dressing more, one gracious shower more:
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Let him haue the call and space of one Sabbath more, and the example of one neighbour more.
Let him have the call and Molle of one Sabbath more, and the Exampl of one neighbour more.
vvb pno31 vhi dt n1 cc n1 pp-f crd n1 av-dc, cc dt n1 pp-f crd n1 av-dc.
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If these meanes worke reformation well: Jf not, plucke him vp as a fruitlesse tree, as a cumberer of the ground:
If these means work Reformation well: If not, pluck him up as a fruitless tree, as a Cumberer of the ground:
cs d n2 vvb n1 av: cs xx, vvi pno31 a-acp p-acp dt j n1, c-acp dt n1 pp-f dt n1:
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Let Gods patience leade thee to repentance, and execite thee to a nend.
Let God's patience lead thee to Repentance, and execite thee to a nend.
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Consider there is no priuiledge in the world without this, that can exempt thee, not all thy riches, these die.
Consider there is no privilege in the world without this, that can exempt thee, not all thy riches, these die.
vvb a-acp vbz dx n1 p-acp dt n1 p-acp d, cst vmb vvi pno21, xx d po21 n2, d vvb.
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It is not thy youth, children die: It is not thy strength, strong men smitten, expire and die.
It is not thy youth, children die: It is not thy strength, strong men smitten, expire and die.
pn31 vbz xx po21 n1, n2 vvb: pn31 vbz xx po21 n1, j n2 vvn, vvb cc vvi.
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Thine health hitherunto cannot, many are spared many weekes, and yet dye. Baptisme and comming to the Supper cannot; such comming thither vnworthily, die:
Thine health hitherunto cannot, many Are spared many weeks, and yet die. Baptism and coming to the Supper cannot; such coming thither unworthily, die:
po21 n1 av vmbx, d vbr vvn d n2, cc av vvi. n1 cc vvg p-acp dt n1 vmbx; d vvg av av-j, vvb:
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commers without amendment, come vnworthily, eate and drinke iudgement: it is a wonder, if for that very cause they be not cut off, and die.
comers without amendment, come unworthily, eat and drink judgement: it is a wonder, if for that very cause they be not Cut off, and die.
n2 p-acp n1, vvb av-j, vvi cc vvi n1: pn31 vbz dt n1, cs p-acp d j n1 pns32 vbb xx vvn a-acp, cc vvi.
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It is not thine hearing Gods word, or treading his Courts: as the Apostle in another case I may. Circumcision profiteth nothing, nor vncircumcision.
It is not thine hearing God's word, or treading his Courts: as the Apostle in Another case I may. Circumcision profiteth nothing, nor uncircumcision.
pn31 vbz xx po21 j-vvg ng1 n1, cc vvg po31 n2: c-acp dt n1 p-acp j-jn n1 pns11 vmb. n1 vvz pix, ccx n1.
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If any thing preuaile, it must be a new creature: amendment of life. Consider without amendment of thy life, thou canst vse none of the Lords meanes;
If any thing prevail, it must be a new creature: amendment of life. Consider without amendment of thy life, thou Canst use none of the lords means;
cs d n1 vvi, pn31 vmb vbi dt j n1: n1 pp-f n1. vvb p-acp n1 pp-f po21 n1, pns21 vm2 vvi pix pp-f dt n2 n2;
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without this thy prayer and seeking the Lord, are vaine; thy fasting and humbling thy selfe in vaine.
without this thy prayer and seeking the Lord, Are vain; thy fasting and humbling thy self in vain.
p-acp d po21 n1 cc vvg dt n1, vbr j; po21 j-vvg cc vvg po21 n1 p-acp j.
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Suppose Gods hand vpon thee, what canst thou doe but crie, Lord, Lord, will that helpe thee? nothing at all, except thou doe the will of the Lord:
Suppose God's hand upon thee, what Canst thou do but cry, Lord, Lord, will that help thee? nothing At all, except thou do the will of the Lord:
vvb npg1 n1 p-acp pno21, q-crq vm2 pns21 vdi p-acp vvi, n1, n1, vmb d vvi pno21? pix p-acp d, c-acp pns21 vdb dt n1 pp-f dt n1:
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Vnto euery wicked man, saith God, what hast thou to doe to take my word, or name, in thy mouth, being a man that doest hate to be reformed? Unto every wicked man, Says God, what hast thou to do to take my word, or name, in thy Mouth, being a man that dost hate to be reformed?
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Thou canst not vse meanes thy selfe.
Thou Canst not use means thy self.
pns21 vm2 xx vvi n2 po21 n1.
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I pray thee who shall vse them for thee? thou wilt send to thy Minister or neighbour:
I pray thee who shall use them for thee? thou wilt send to thy Minister or neighbour:
pns11 vvb pno21 r-crq vmb vvi pno32 p-acp pno21? pns21 vm2 vvi p-acp po21 n1 cc n1:
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If thou amend not (suppose they pray) what helpe can come vnto thee? No man can regularly pray while hee hath no promise,
If thou amend not (suppose they pray) what help can come unto thee? No man can regularly pray while he hath no promise,
cs pns21 vvb xx (vvb pns32 vvb) r-crq n1 vmb vvi p-acp pno21? dx n1 vmb av-j vvi cs pns31 vhz dx n1,
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as long as thou doest not amend thy life, thou hast no promise: What shalt thou be the better if another pray?
as long as thou dost not amend thy life, thou hast no promise: What shalt thou be the better if Another pray?
c-acp av-j c-acp pns21 vd2 xx vvi po21 n1, pns21 vh2 dx n1: q-crq vm2 pns21 vbi dt jc cs j-jn vvb?
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Besides, Gods pestilence is as a plaister: the Chirurgion putting on the one, aymeth at the cure of thy body:
Beside, God's pestilence is as a plaster: the Chirurgeon putting on the one, aimeth At the cure of thy body:
a-acp, npg1 n1 vbz p-acp dt n1: dt n1 vvg p-acp dt crd, vvz p-acp dt n1 pp-f po21 n1:
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the Lord sending the other at the health of thy soule.
the Lord sending the other At the health of thy soul.
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The plaister may not bee taken away, vntill the sore mend, vnlesse it bee to put on another,
The plaster may not be taken away, until the soar mend, unless it be to put on Another,
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nor may wee looke for the remoueall of the plague, vntill our liues doe amend, vnlesse it be to send another.
nor may we look for the removal of the plague, until our lives do amend, unless it be to send Another.
ccx vmb pns12 vvi p-acp dt n1 pp-f dt n1, c-acp po12 n2 vdb vvi, cs pn31 vbb pc-acp vvi j-jn.
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It is true, we must pray one for another: for forgiuenesse of sinnes, and the healing of the Land:
It is true, we must pray one for Another: for forgiveness of Sins, and the healing of the Land:
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but if it be according to Gods will, it must bee first for repentance, and so for forgiuenesse of sinnes,
but if it be according to God's will, it must be First for Repentance, and so for forgiveness of Sins,
cc-acp cs pn31 vbb vvg p-acp n2 vmb, pn31 vmb vbi ord p-acp n1, cc av p-acp n1 pp-f n2,
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and the healing of the land.
and the healing of the land.
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Thats the course thou must take for thy selfe, if God heare thy prayer, thou must first amend.
Thats the course thou must take for thy self, if God hear thy prayer, thou must First amend.
d|vbz dt n1 pns21 vmb vvi p-acp po21 n1, cs np1 vvb po21 n1, pns21 vmb ord vvi.
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I, that the prayers of others, for thee, may preuaile with God for forgiuenesse, &c. thou must see that thou amend.
I, that the Prayers of Others, for thee, may prevail with God for forgiveness, etc. thou must see that thou amend.
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The plague was neuer taken away in mercy, but iustice rather, where men doe not amend.
The plague was never taken away in mercy, but Justice rather, where men do not amend.
dt n1 vbds av-x vvn av p-acp n1, cc-acp n1 av-c, c-crq n2 vdb xx vvi.
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Neither may we now trust in lying words (as the most doe) of faith,
Neither may we now trust in lying words (as the most doe) of faith,
av-d vmb pns12 av vvb p-acp vvg n2 (c-acp dt av-ds n1) pp-f n1,
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and hope, the spirit, Christ & Gods mercy, so long; these are lying words, as we doe not amend.
and hope, the Spirit, christ & God's mercy, so long; these Are lying words, as we do not amend.
cc n1, dt n1, np1 cc npg1 n1, av av-j; d vbr vvg n2, c-acp pns12 vdb xx vvi.
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Neither let man say, I doe repent, or beleeue such as say one may, when as hee doth not amend.
Neither let man say, I do Repent, or believe such as say one may, when as he does not amend.
av-d vvb n1 vvi, pns11 vdb vvi, cc vvb d c-acp vvi pi vmb, c-crq c-acp pns31 vdz xx vvi.
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It is not the stroke vpon the breast, when thou doest sweare, and saying, I crie God mercy.
It is not the stroke upon the breast, when thou dost swear, and saying, I cry God mercy.
pn31 vbz xx dt vvd p-acp dt n1, c-crq pns21 vd2 vvi, cc vvg, pns11 vvb np1 n1.
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It is not thy sighing, nor euery sorrow indeede, (much lesse griefe like the sicknesse of a dogge causing him to vomite) not euery shaking with feare of hell,
It is not thy sighing, nor every sorrow indeed, (much less grief like the sickness of a dog causing him to vomit) not every shaking with Fear of hell,
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as a man in the fit of an Ague;
as a man in the fit of an Ague;
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it is no one, nor all these, or more, I, or any thing else, that a man may in this sence safely trust vnto:
it is no one, nor all these, or more, I, or any thing Else, that a man may in this sense safely trust unto:
pn31 vbz dx pi, ccx d d, cc av-dc, pns11, cc d n1 av, cst dt n1 vmb p-acp d n1 av-j vvi p-acp:
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they are as lying wordes, so long as a man doth not amend.
they Are as lying words, so long as a man does not amend.
pns32 vbr p-acp j-vvg n2, av av-j c-acp dt n1 vdz xx vvi.
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The faith thou doest talke of seuered from this, will not saue thee: true faith that saueth, is a liuely faith, a purifier of the heart. It hath all good workes:
The faith thou dost talk of severed from this, will not save thee: true faith that Saveth, is a lively faith, a purifier of the heart. It hath all good works:
dt n1 pns21 vd2 vvi pp-f vvn p-acp d, vmb xx vvi pno21: j n1 cst vvz, vbz dt j n1, dt n1 pp-f dt n1. pn31 vhz d j n2:
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the man that is dead and buried with Christ, is risen with him also, and that by faith of the operation of God, Col. 2. Thy tattle of a good hope, is a lying word, without this whosoeuer hath this hope, purifieth himselfe:
the man that is dead and buried with christ, is risen with him also, and that by faith of the operation of God, Col. 2. Thy tattle of a good hope, is a lying word, without this whosoever hath this hope, Purifieth himself:
dt n1 cst vbz j cc vvn p-acp np1, vbz vvn p-acp pno31 av, cc cst p-acp n1 pp-f dt n1 pp-f np1, np1 crd po21 n1 pp-f dt j vvb, vbz dt j-vvg n1, p-acp d r-crq vhz d n1, vvz px31:
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it is, and produceth, amendment of life.
it is, and Produceth, amendment of life.
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If any man be in Iesus Christ, he is a new creature If the spirit of Christ bee in thee as the body is dead, If any man be in Iesus christ, he is a new creature If the Spirit of christ be in thee as the body is dead,
cs d n1 vbi p-acp np1 np1, pns31 vbz dt j n1 cs dt n1 pp-f np1 vbb p-acp pno21 p-acp dt n1 vbz j,
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because of sinne, the spirit is aliue:
Because of sin, the Spirit is alive:
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grace appearing to saluation, teacheth as (what was spoken of before) deniall of vngodlinesse and worldly lusts:
grace appearing to salvation, Teaches as (what was spoken of before) denial of ungodliness and worldly Lustiest:
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so (which is the matter in hand) to liue a godly, righteous, and a sober life. so (which is the matter in hand) to live a godly, righteous, and a Sobrium life.
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The repentance Christ calleth for, is, amendment of life: thats it which conformeth to Christ: hee loued righteousnesse, and hated iniquity, and proueth vs the people of God.
The Repentance christ calls for, is, amendment of life: thats it which conformeth to christ: he loved righteousness, and hated iniquity, and Proves us the people of God.
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The repentance that shall stand for true, and good before God, is amendment of life. Thou hast none of all these indeed, that hast not amēdmēt of life.
The Repentance that shall stand for true, and good before God, is amendment of life. Thou hast none of all these indeed, that hast not amendment of life.
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Thou dishonourest the Gospell, and grace, and Christ, and discreditest all the rest:
Thou dishonourest the Gospel, and grace, and christ, and discreditest all the rest:
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vnto whatsoeuer soule in these effects the Gospell commeth, there are all manner of good fruits:
unto whatsoever soul in these effects the Gospel comes, there Are all manner of good fruits:
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It is fruitfull from the day that they heard, and knew the grace of God in truth. It is fruitful from the day that they herd, and knew the grace of God in truth.
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Finally, if thou without amendment, escapest this hand of GOD, thou must looke for a greater;
Finally, if thou without amendment, escapest this hand of GOD, thou must look for a greater;
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thou hast beene vnder the hand of God, thou mayest fall into the hands of man, thou hast beene deliuered from a Lyon,
thou hast been under the hand of God, thou Mayest fallen into the hands of man, thou hast been Delivered from a lion,
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and shalt meete with a mercilesse Beare; the little finger of GOD in his next iudgemēt, shall be thicker then his loynes:
and shalt meet with a merciless Bear; the little finger of GOD in his next judgement, shall be thicker then his loins:
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this a chastisement, and it was as with whips, the next shall be a punishment, and it shall be as with Scorpions. It was one plague.
this a chastisement, and it was as with whips, the next shall be a punishment, and it shall be as with Scorpions. It was one plague.
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The Lord will send vpon thee Land, Cittie, Parish, particular soule, seauen times so many plagues more, I, many times se•uen times so many plagues more:
The Lord will send upon thee Land, city, Parish, particular soul, seauen times so many plagues more, I, many times se•uen times so many plagues more:
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and at length desolation: and though thou liue now, thou shalt die, and thy death shall bee eternall.
and At length desolation: and though thou live now, thou shalt die, and thy death shall be Eternal.
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Theres no condemnation to them that walke after the spirit: there is nothing else vnto them that walke not after the spirit:Theres no condemnation to them that walk After the Spirit: there is nothing Else unto them that walk not After the Spirit:
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The Ax is laid to the rootes of trees that bring not forth good fruit, they shall be hewen downe and cast into the fire: The Ax is laid to the roots of trees that bring not forth good fruit, they shall be hewn down and cast into the fire:
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that fire is an vnquenchable fire, there shall bee weeping, and wayling, and gnashing of teeth:
that fire is an unquenchable fire, there shall be weeping, and wailing, and gnashing of teeth:
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If thou hast no feare of the plague, and canst withall dwell with euerlasting burnings, continue in thy former courses, and doe not amend:
If thou hast no Fear of the plague, and Canst withal dwell with everlasting burnings, continue in thy former courses, and do not amend:
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and yer remember that God calleth for it now from thee, and that one of the prescripts of the Lord, whereby a man may escape, is, to turne from our euill wayes vnto God, and so to amend.
and year Remember that God calls for it now from thee, and that one of the prescripts of the Lord, whereby a man may escape, is, to turn from our evil ways unto God, and so to amend.
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After-noone Sermon. AS yet we haue not gathered all the Propositions which are in this last prescript.
Afternoon Sermon. AS yet we have not gathered all the Propositions which Are in this last prescript.
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Our next Is, when the Lord sendeth the Pestilence amongst a people, he calleth vpon them that are turned vnto the Lord, to turne vnto him more and more,
Our next Is, when the Lord sends the Pestilence among a people, he calls upon them that Are turned unto the Lord, to turn unto him more and more,
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and that as a meanes disposing to hearing, &c. and healing of the Land. This ariseth from Gods sending the pestilence amongst those that are truely his,and that as a means disposing to hearing, etc. and healing of the Land. This arises from God's sending the pestilence among those that Are truly his,
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and calling vpon them to turne vnto GOD: that is, they must turne more and more.
and calling upon them to turn unto GOD: that is, they must turn more and more.
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1 And this in the first place is the Precept of the Lord, Gods word and his rodd ayme at one and the same thing.
1 And this in the First place is the Precept of the Lord, God's word and his rod aim At one and the same thing.
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It is Gods Commandement in all those places, wherein they that haue grace are called for it in a farther measure, to growe in grace, to perfect sanctification, to abound in the workes of the Lord.
It is God's Commandment in all those places, wherein they that have grace Are called for it in a farther measure, to grow in grace, to perfect sanctification, to abound in the works of the Lord.
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Not to fal vpon particular graces which I might be large in. Let him that is righteous be so still; Not to fall upon particular graces which I might be large in. Let him that is righteous be so still;
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and hee that is holy, let him be holy still, grow in knowledge &c. To the meeke of the earth, Gods precept is, seeke meekenesse; to them that haue wrought Gods iudgements, seeke righteousnesse. and he that is holy, let him be holy still, grow in knowledge etc. To the meek of the earth, God's precept is, seek meekness; to them that have wrought God's Judgments, seek righteousness.
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In all those places wherein hee threatneth and executeth his Iudgements, chastning his owne:
In all those places wherein he threatens and Executeth his Judgments, chastening his own:
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this of the Plague which is as a fire and a furnace to purifie and refine Gods people, to extract drosse, the pruning hooke of GOD.
this of the Plague which is as a fire and a furnace to purify and refine God's people, to extract dross, the pruning hook of GOD.
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Christ is the vine, wee the branches; christ is the vine, we the branches;
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God the Husbandman, euery branch that beareth fruit in me, my Father purgeth, that it may bring foorth more fruit. God the Husbandman, every branch that bears fruit in me, my Father Purgeth, that it may bring forth more fruit.
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They are as a dogge vnto vnruely beasts, the meanes whereby hee intendeth to reduce vs straying,
They Are as a dog unto vnruely beasts, the means whereby he intends to reduce us straying,
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2358
and to keepe vs foorth right, and forward in the way. 2 Because thats it which hath the promise of the Lord.
and to keep us forth right, and forward in the Way. 2 Because thats it which hath the promise of the Lord.
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The Lords Promise is made to returning simply; it doth hold more strongly, where there is turning more and more.
The lords Promise is made to returning simply; it does hold more strongly, where there is turning more and more.
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In this place if we consider the subiect already turned, the promise of healing is made to turning more and more.
In this place if we Consider the Subject already turned, the promise of healing is made to turning more and more.
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It is cleare in the Prophesie of Zephanie, Seeke yee the Lord all yee meeke of the earth, which haue wrought his iudgements, seeke meekenesse, seeke righteousnesse:
It is clear in the Prophesy of Zephaniah, Seek ye the Lord all ye meek of the earth, which have wrought his Judgments, seek meekness, seek righteousness:
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and then the promise followeth, It may be you shall bee hidd in the day of the Lords wrath.
and then the promise follows, It may be you shall be hid in the day of the lords wrath.
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Wherein by the day of Gods wrath (as the plague is) the promise of God of hiding is made vnto a farther seeking of meekenesse and righteousnesse.
Wherein by the day of God's wrath (as the plague is) the promise of God of hiding is made unto a farther seeking of meekness and righteousness.
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3 Because, not onely the want of grace, or turning to the Lord, but of degrees, is sinne.
3 Because, not only the want of grace, or turning to the Lord, but of Degrees, is sin.
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The Lord in his Law commandeth perfection of parts and degrees;
The Lord in his Law commands perfection of parts and Degrees;
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whosoeuer commeth short in degrees of the Law, Continueth not in all the Commandements, and he is accursed.
whosoever comes short in Degrees of the Law, Continueth not in all the commandments, and he is accursed.
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GOD may for want of degrees of the power or habit of garce:
GOD may for want of Degrees of the power or habit of garce:
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2368
I, for defect or want of acts it vse or exercise, take aduantage against his owne.
I, for defect or want of acts it use or exercise, take advantage against his own.
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And hath, as on Zachary, for the want of an act of Faith, Luke 1. As on Moses and Aaron for want of a particular sanctification of the Lord, in that place at that time;
And hath, as on Zachary, for the want of an act of Faith, Lycia 1. As on Moses and Aaron for want of a particular sanctification of the Lord, in that place At that time;
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2370
as vpon the Corinthians, Who for that cause were some sicke, some weake, some asleepe. We cannot conceiue them, simply vnworthy, altogether without quallity and complement.
as upon the Corinthians, Who for that cause were Some sick, Some weak, Some asleep. We cannot conceive them, simply unworthy, altogether without quality and compliment.
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If God cause such in that case to sleep, and they shall neuer awake, such as shal not be condemned in the world to come, must bee vnderstood, of failing in degree, or measure, or some acts.
If God cause such in that case to sleep, and they shall never awake, such as shall not be condemned in the world to come, must be understood, of failing in degree, or measure, or Some acts.
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The want of it being a cause of the plague, it must be remooued;
The want of it being a cause of the plague, it must be removed;
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indeauour for grace and acts more and more must be put for the healing of the plague.
endeavour for grace and acts more and more must be put for the healing of the plague.
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4 Because turning is a meanes, as we haue heard before, the more grace the stronger the meanes, the speedier the effect.
4 Because turning is a means, as we have herd before, the more grace the Stronger the means, the speedier the Effect.
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Where there are many hands there is light work, forces vnited are strongest, the greater faith is, &c. the more feruent prayer;
Where there Are many hands there is Light work, forces united Are Strongest, the greater faith is, etc. the more fervent prayer;
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2376
the greater the supply of the spirit of prayer is to vs, the more may it be powred out;
the greater the supply of the Spirit of prayer is to us, the more may it be poured out;
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2377
the more humility, the greater humiliation: and therefore
the more humility, the greater humiliation: and Therefore
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2378
It may bee sayd, the promise is made to grace, the least measure whereof is so Therefore it seemeth impertinent to stand vpon degrees.
It may be said, the promise is made to grace, the least measure whereof is so Therefore it seems impertinent to stand upon Degrees.
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First I answer, the consequence is lame, it is pertinent, and that which followeth is, the promise is made much more vnto a great measure, as we haue heard.
First I answer, the consequence is lame, it is pertinent, and that which follows is, the promise is made much more unto a great measure, as we have herd.
ord pns11 vvb, dt n1 vbz j, pn31 vbz j, cc cst r-crq vvz vbz, dt n1 vbz vvn av-d av-dc p-acp dt j n1, c-acp pns12 vhb vvn.
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2380
Secondly, But the scope of the Lord in this is to decipher, true Conuerts, whose propertie is to turne vnto God more and more by his meanes and working,
Secondly, But the scope of the Lord in this is to decipher, true Converts, whose property is to turn unto God more and more by his means and working,
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and exclude others from that number who doe not so;
and exclude Others from that number who do not so;
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and withall, to stirre vs vp to co-worke with him, to that ende, in perfecting our Sanctification;
and withal, to stir us up to co-worke with him, to that end, in perfecting our Sanctification;
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and to iustifie him when as he shall at any time in any chastisment take aduantage of vs,
and to justify him when as he shall At any time in any chastisement take advantage of us,
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2384
as wee by wants giue him often times cause. 1 Learne hence:
as we by Wants give him often times cause. 1 Learn hence:
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first, that our graces, and so conuersion vnto God who are regenerate, are not in regard of degrees perfect:
First, that our graces, and so conversion unto God who Are regenerate, Are not in regard of Degrees perfect:
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2386
were they perfect, we needed no precepts, nor spurre, nor rodde; this violent meanes of purging, that wee might bring forth more fruit. And hence we may argue,
were they perfect, we needed no Precepts, nor spur, nor rod; this violent means of purging, that we might bring forth more fruit. And hence we may argue,
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1 I argue, That inherent righteousnesse, (being imperfect) cannot be the formall cause,
1 I argue, That inherent righteousness, (being imperfect) cannot be the formal cause,
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or that by which wee stand iustified before GOD, which Romanists teach, and that there is another righteousnesse to be sought after, by which that may be done;
or that by which we stand justified before GOD, which Romanists teach, and that there is Another righteousness to be sought After, by which that may be done;
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the perfect righteousnesse of Christ imputed and giuen vnto vs, put on by faith, which Papists denie and call putatiue.
the perfect righteousness of christ imputed and given unto us, put on by faith, which Papists deny and call putative.
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2 Secondly, I argue, that so long a regenerate man cannot perfectly in regard of degrees,
2 Secondly, I argue, that so long a regenerate man cannot perfectly in regard of Degrees,
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and doth not fulfill Gods law against the same Romanists. Were the question of perfection of parts, It were none:
and does not fulfil God's law against the same Romanists. Were the question of perfection of parts, It were none:
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they fought against their shadow in that controuersie, it must be vnderstood of degrees which are imperfect.
they fought against their shadow in that controversy, it must be understood of Degrees which Are imperfect.
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3 I argue, that good work cannot bee condigne and meritorious causes of eternall life, against Romanists, especially those that teach it, without relation to Gods gracious couenant and promises in Iesus Christ, there is lesse then is commaunded, which is sinne, whose condigne stipend is eternall death.
3 I argue, that good work cannot be condign and meritorious Causes of Eternal life, against Romanists, especially those that teach it, without Relation to God's gracious Covenant and promises in Iesus christ, there is less then is commanded, which is sin, whose condign stipend is Eternal death.
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And what will become of the doctrine of supererogation, which teacheth doing of more. If wee did all, it were but perfection required:
And what will become of the Doctrine of supererogation, which Teaches doing of more. If we did all, it were but perfection required:
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we are seruants, wee did what wee ought, and were to be punished, if wee did not so much. we Are Servants, we did what we ought, and were to be punished, if we did not so much.
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Let vs disclaime our owne righteousnesse; all our righteousnesse is as a polluted cloath:
Let us disclaim our own righteousness; all our righteousness is as a polluted cloth:
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Let vs looke that we be sound, not hauing or trusting vnto that, but the righteousnesse of Christ liue by faith in it in him, because our righteousnesse is imperfect.
Let us look that we be found, not having or trusting unto that, but the righteousness of christ live by faith in it in him, Because our righteousness is imperfect.
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Woe be vnto the most commendable life of any (if GOD setting aside mercie) should enter into iudgement with it. Woe be unto the most commendable life of any (if GOD setting aside mercy) should enter into judgement with it.
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2 It may bee a ground of our iustification of the Lord in these times, wherein hee maketh such a breach vpon his owne people:
2 It may be a ground of our justification of the Lord in these times, wherein he makes such a breach upon his own people:
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it is a truth, many other causes may moue the Lord, and this cannot preiudice their eternall saluation,
it is a truth, many other Causes may move the Lord, and this cannot prejudice their Eternal salvation,
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and yet this must bee acknowledged a cause: It may make euery mouth dumbe, seeing it is his righteous doing.
and yet this must be acknowledged a cause: It may make every Mouth dumb, seeing it is his righteous doing.
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3 It may serue for reproofe, instruction, and exhortation, reproofe, euen of the Lords, who answer not Gods call, who vse not his meanes;
3 It may serve for reproof, instruction, and exhortation, reproof, even of the lords, who answer not God's call, who use not his means;
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which of vs are not open vnto it? Who can put it off? Which of vs haue searched and tried our wayes,
which of us Are not open unto it? Who can put it off? Which of us have searched and tried our ways,
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and turned vnto the Lord? and turned unto the Lord?
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Finding our selues many degrees short of the perfect holinesse and righteousnes, required by the Lord, haue enforced our selues in the bent and purpose of our soules, to a neerer proportion vnto his Commandements? What hath beene added to our faith, hope, charity, prayer, peaceablenesse, especially if wee consider the meanes, this hand and scourge of the Lord? Wee must all confesse, it hath beene the mercie of the Lord, that wee haue not beene consumed.
Finding our selves many Degrees short of the perfect holiness and righteousness, required by the Lord, have Enforced our selves in the bent and purpose of our Souls, to a nearer proportion unto his commandments? What hath been added to our faith, hope, charity, prayer, peaceableness, especially if we Consider the means, this hand and scourge of the Lord? we must all confess, it hath been the mercy of the Lord, that we have not been consumed.
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Let vs submit vnto this reproofe, humble our selues vnder it, and all things threatned and deserued,
Let us submit unto this reproof, humble our selves under it, and all things threatened and deserved,
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and bee stirred vp by it yet to reformation, in the vse of good meanes.
and be stirred up by it yet to Reformation, in the use of good means.
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Grow by this in faith, in hope, in charity, &c. in the grace most opposed to thy preuailing sinne:
Grow by this in faith, in hope, in charity, etc. in the grace most opposed to thy prevailing sin:
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if it bee lust in chastity, if pride in humility, if it be couetousnesse in bounty and liberality:
if it be lust in chastity, if pride in humility, if it be covetousness in bounty and liberality:
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if it bee anger in patience, a meeke and a quiet spirit: if it be malice or enuie in charity;
if it be anger in patience, a meek and a quiet Spirit: if it be malice or envy in charity;
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as the Apostle saith, vpon this ground let vs aboue all, as an vpper garment, put on charity, Let the peace of God rule in our hearts,
as the Apostle Says, upon this ground let us above all, as an upper garment, put on charity, Let the peace of God Rule in our hearts,
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as the Elect of God, holy and beloued, put on bowels of mercie, &c. Adde vnto vertue and knowledge:
as the Elect of God, holy and Beloved, put on bowels of mercy, etc. Add unto virtue and knowledge:
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grow in euery grace and perfect sanctification, in the feare of GOD. 1 To this end be wee more frequent in the word:grow in every grace and perfect sanctification, in the Fear of GOD. 1 To this end be we more frequent in the word:
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reade it, heare it, meditate in it, chewe it, (a despised practise of some) as new borne Babes let vs desire the sincere milke of the word of GOD, that wee may grow thereby.
read it, hear it, meditate in it, chew it, (a despised practice of Some) as new born Babes let us desire the sincere milk of the word of GOD, that we may grow thereby.
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Shew that in it wee haue tasted how gracious the Lord is. The Ministrie is for the gathering and perfecting of the Saints, obay it.
Show that in it we have tasted how gracious the Lord is. The Ministry is for the gathering and perfecting of the Saints, obey it.
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Let the word dwell plenteously, to all spirituall wisedome and vnderstanding. In it are lapt vp all the causes, motiues, and arguments whatsoeuer.Let the word dwell plenteously, to all spiritual Wisdom and understanding. In it Are leapt up all the Causes, motives, and Arguments whatsoever.
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2 Let vs bee frequent in the vse of the Sacraments.
2 Let us be frequent in the use of the Sacraments.
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Looke backe to Baptisme, the signe and seale of God, I, pledge of compleat saluation; come vnto the Supper of the Lord as often as the table is prepared.
Look back to Baptism, the Signen and seal of God, I, pledge of complete salvation; come unto the Supper of the Lord as often as the table is prepared.
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In these there is fellowship with Christ, God himselfe, and all his treasures, a supply of the spirit,
In these there is fellowship with christ, God himself, and all his treasures, a supply of the Spirit,
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and so of euery grace, ocasion is administred of enriching our selues in euery grace; of perfecting what is lacking;
and so of every grace, occasion is administered of enriching our selves in every grace; of perfecting what is lacking;
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of nourishing vp to eternall life.
of nourishing up to Eternal life.
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3 Let vs often vse the fellowship of the Saints, in it we shall bee reproued, conuinced, admonished, taught by precepts and examples, encouraged, wee shall haue companions;
3 Let us often use the fellowship of the Saints, in it we shall be reproved, convinced, admonished, taught by Precepts and Examples, encouraged, we shall have Sodales;
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such as will call vpon vs, goe and runne with vs. Come let vs returne vnto the Lord, hee hath smitten vs, &c. Theres not a grace,
such as will call upon us, go and run with us Come let us return unto the Lord, he hath smitten us, etc. Theres not a grace,
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but occasion shall be here giuen of it exercise and groath: the force of fellowship is great;
but occasion shall be Here given of it exercise and groat: the force of fellowship is great;
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wee see it in all the congregations of euill doers, contrary fellowship hath contrary effects, it is terrible vnto a wicked man? how doth it restraine them? In the presence of graue pious sober men, many that are openly lewd, are for the time restrained and curbed:
we see it in all the congregations of evil doers, contrary fellowship hath contrary effects, it is terrible unto a wicked man? how does it restrain them? In the presence of graven pious Sobrium men, many that Are openly lewd, Are for the time restrained and curbed:
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The very sight of vertue and godlinesse, worketh awe and reuerence in loose and dissolute mindes.
The very sighed of virtue and godliness, works awe and Reverence in lose and dissolute minds.
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It really worketh by Gods blessing vpon the godly.
It really works by God's blessing upon the godly.
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4 Examine thy selfe of thy groath, compare thy selfe now with what thou hast beene, either thou shalt finde encrease or not:
4 Examine thy self of thy groat, compare thy self now with what thou hast been, either thou shalt find increase or not:
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if not, thou lackest an euidence of thine eternall estate, and must giue diligence by this to make it sure.
if not, thou Lackest an evidence of thine Eternal estate, and must give diligence by this to make it sure.
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If I, thou hast an encourgement to goe on: searching and trying our wayes, accompany and dispose vs to turning vnto the Lord.
If I, thou hast an encourgement to go on: searching and trying our ways, accompany and dispose us to turning unto the Lord.
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5 Inure thy selfe to reformation, let not a day passe without a line, without some ground gotten:
5 Inure thy self to Reformation, let not a day pass without a line, without Some ground got:
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vse maketh perfect in any thing:
use makes perfect in any thing:
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it is so in omission, as of prayer in the morning, &c. how easily will a man discontinue? for commission, lying, swearing, idle speaking, repeated oathes, dispose vnto an habite.
it is so in omission, as of prayer in the morning, etc. how Easily will a man discontinue? for commission, lying, swearing, idle speaking, repeated Oaths, dispose unto an habit.
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It is so in grace on the contrary, repetition of actions, maketh a man merry in its vse:
It is so in grace on the contrary, repetition of actions, makes a man merry in its use:
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To him that hath and vseth, shall be giuen, that man shall abound. To him that hath and uses, shall be given, that man shall abound.
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Aboue all, vse faith, liue by it, in God thine, and in our Lord lesus Christ.
Above all, use faith, live by it, in God thine, and in our Lord Jesus christ.
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When God entred into couenant with thee, and became thine, he promised to giue a new heart; to make thee to walke in his Commandements, and to doe them, to perfect the good worke begun in thee, the iust shall flourish, &c. those that are planted, &c shall bring forth more fruit in their age, &c. He said it, he swore it, hee hath giuen the sacraments, signes, and seales of it.
When God entered into Covenant with thee, and became thine, he promised to give a new heart; to make thee to walk in his commandments, and to do them, to perfect the good work begun in thee, the just shall flourish, etc. those that Are planted, etc. shall bring forth more fruit in their age, etc. He said it, he swore it, he hath given the Sacraments, Signs, and Seals of it.
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I, the spirit an earnest (Christ himselfe purchasing, vndertaking, exalted to giue it) and engaged himselfe, by all his names, by all his attributes.
I, the Spirit an earnest (christ himself purchasing, undertaking, exalted to give it) and engaged himself, by all his names, by all his attributes.
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Liue now by faith in Christ for all these:
Live now by faith in christ for all these:
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Walke in him rooted and grounded, with full purpose of heart cleaue vnto the Lord, keepe close vnto him for accomplishment, suck and draw from him by faith in all ordinances, exercise faith in prayer: so Christ taught his Disciples;Walk in him rooted and grounded, with full purpose of heart cleave unto the Lord, keep close unto him for accomplishment, suck and draw from him by faith in all ordinances, exercise faith in prayer: so christ taught his Disciples;
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Lord encrease our faith: Thy Kingdom come: Thy will be done in carth as it is in heauen. Lord increase our faith: Thy Kingdom come: Thy will be done in Carth as it is in heaven.
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As the Lord now calleth vpon thee to grow, call vpon him, for power, for will and deede:
As the Lord now calls upon thee to grow, call upon him, for power, for will and deed:
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put him in minde of his names and attributes, by which hee appeareth in his word:
put him in mind of his names and attributes, by which he appears in his word:
vvb pno31 p-acp n1 pp-f po31 n2 cc n2, p-acp r-crq pns31 vvz p-acp po31 n1:
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of his promises, of his oath, of his sacramen•s: Conuert mee, and I shall bee conuerted.
of his promises, of his oath, of his sacramen•s: Convert me, and I shall be converted.
pp-f po31 n2, pp-f po31 n1, pp-f po31 n2: vvb pno11, cc pns11 vmb vbi vvn.
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Thus haue Gods people, and wee ought.
Thus have God's people, and we ought.
av vhi n2 n1, cc pns12 vmd.
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And surely brethren, what God saith, he is able to, and will doe, and yet will bee sought vnto in the vse of meanes, to which hee promiseth it.
And surely brothers, what God Says, he is able to, and will do, and yet will be sought unto in the use of means, to which he promises it.
cc av-j n2, r-crq np1 vvz, pns31 vbz j p-acp, cc vmb vdi, cc av vmb vbi vvn p-acp p-acp dt n1 pp-f n2, p-acp r-crq pns31 vvz pn31.
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Theres no degree of grace any hungry soule needeth, but it is (as it were in his hand to giue.) If wee doe aske, hee will giue vs the holy Ghost, a supply of his spirit. Therefore vpbraydingly he saith; Hithervnto you haue asked nothing:
Theres no degree of grace any hungry soul needs, but it is (as it were in his hand to give.) If we do ask, he will give us the holy Ghost, a supply of his Spirit. Therefore vpbraydingly he Says; Hitherunto you have asked nothing:
pc-acp|vbz dx n1 pp-f n1 d j n1 vvz, cc-acp pn31 vbz (c-acp pn31 vbdr p-acp po31 n1 pc-acp vvi.) cs pns12 vdb vvi, pns31 vmb vvi pno12 dt j n1, dt n1 pp-f po31 n1. av av-vvg pns31 vvz; av pn22 vhb vvn pix:
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aske, and your ioy shall bee full. Exercise of faith; of faith in prayer, is a meanes of fulnesse of ioy;ask, and your joy shall be full. Exercise of faith; of faith in prayer, is a means of fullness of joy;
vvb, cc po22 n1 vmb vbi j. n1 pp-f n1; pp-f n1 p-acp n1, vbz dt n2 pp-f n1 pp-f n1;
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of the perfection of all graces whatsoeuer.
of the perfection of all graces whatsoever.
pp-f dt n1 pp-f d n2 r-crq.
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Adde hereunto comparison of thy selfe with others, not as the Pharisie did himselfe, with men notoriously euill;
Add hereunto comparison of thy self with Others, not as the Pharisee did himself, with men notoriously evil;
vvb av n1 pp-f po21 n1 p-acp n2-jn, xx p-acp dt n1 vdd px31, p-acp n2 av-j j-jn;
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nor yet with euery godly man; set the best, him that is most eminent before thee;
nor yet with every godly man; Set the best, him that is most eminent before thee;
ccx av p-acp d j n1; vvb dt js, pno31 cst vbz av-ds j p-acp pno21;
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and that in the grace thou doest chiefely stand in neede of. Moyses the meekest man, Zacharie, Elizabeth, Abraham, Sarah:
and that in the grace thou dost chiefly stand in need of. Moses the Meekest man, Zacharias, Elizabeth, Abraham, Sarah:
cc cst p-acp dt n1 pns21 vd2 av-jn vvi p-acp n1 pp-f. np1 dt js n1, np1, np1, np1, np1:
(20) sermon (DIV2)
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rich men saile not for riches, by the compasse and card of poore men; their eye is vpon rich men, vpon the richest.
rich men sail not for riches, by the compass and carded of poor men; their eye is upon rich men, upon the Richest.
j n2 vvb xx p-acp n2, p-acp dt n1 cc n1 pp-f j n2; po32 n1 vbz p-acp j n2, p-acp dt js.
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Haue an eye vnto Christ, learne of him: Let the same minde be in thee that was in him: follow him. I, God himselfe:
Have an eye unto christ, Learn of him: Let the same mind be in thee that was in him: follow him. I, God himself:
vhb dt n1 p-acp np1, vvb pp-f pno31: vvb dt d n1 vbi p-acp pno21 cst vbds p-acp pno31: vvb pno31. pns11, np1 px31:
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Be perfect as your heauenly Father, holy as he is: Be perfect as your heavenly Father, holy as he is:
vbb j p-acp po22 j n1, j c-acp pns31 vbz:
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S•t before thee Gods Law, ayme at it as at a mark, mind it, will and affect it.
S•t before thee God's Law, aim At it as At a mark, mind it, will and affect it.
vvd p-acp pno21 npg1 n1, vvb p-acp pn31 p-acp p-acp dt n1, n1 pn31, n1 cc vvi pn31.
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O that mine heart were so direct to keepe all thy Comanedments. And to moue thee:Oh that mine heart were so Direct to keep all thy Comanedments. And to move thee:
uh cst po11 n1 vbdr av j pc-acp vvi d po21 n2. cc pc-acp vvi pno21:
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Consider thou that hast the greatest measure of grace, art short of Gods law, thou knowest in part, thy faith is little, and weake:
Consider thou that hast the greatest measure of grace, art short of God's law, thou Knowest in part, thy faith is little, and weak:
vvb pns21 cst vh2 dt js n1 pp-f n1, vb2r j pp-f npg1 n1, pns21 vv2 p-acp n1, po21 n1 vbz j, cc j:
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a strong faith is weake in regard of whats required: a great faith little in that respect;
a strong faith is weak in regard of whats required: a great faith little in that respect;
dt j n1 vbz j p-acp n1 pp-f q-crq|vbz vvn: dt j n1 j p-acp d n1;
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our faith is mingled with infidelity: our righteousnesse like a polluted cloath, thou must not heare rest or sit downe.
our faith is mingled with infidelity: our righteousness like a polluted cloth, thou must not hear rest or fit down.
po12 n1 vbz vvn p-acp n1: po12 n1 av-j dt j-vvn n1, pns21 vmb xx vvi n1 cc vvi a-acp.
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Consider, the Lord requireth perfection. Hee aymeth at it in his meanes, his Word, Sacraments, Ministery, Sabbaths, all which are ordained and continued for the sanctification of thee.
Consider, the Lord requires perfection. He aimeth At it in his means, his Word, Sacraments, Ministry, Sabbaths, all which Are ordained and continued for the sanctification of thee.
vvb, dt n1 vvz n1. pns31 vvz p-acp pn31 p-acp po31 n2, po31 n1, n2, n1, n2, d r-crq vbr vvn cc vvn p-acp dt n1 pp-f pno21.
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Not to profit by his meanes, is to take his name in vaiue:
Not to profit by his means, is to take his name in vaiue:
xx pc-acp vvi p-acp po31 n2, vbz pc-acp vvi po31 n1 p-acp n1:
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Which who so doth, shall not be held guitlesse. It is the ende of the places and times wee haue, with the means;
Which who so does, shall not be held guitless. It is the end of the places and times we have, with the means;
r-crq r-crq av vdz, vmb xx vbi vvn j. pn31 vbz dt n1 pp-f dt n2 cc n2 pns12 vhb, p-acp dt n2;
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all these are as Talents, they must not bee hid, thou must put them to vse, what the Vsurer doth with his money, thou must with these in kind.
all these Are as Talents, they must not be hid, thou must put them to use, what the Usurer does with his money, thou must with these in kind.
d d vbr p-acp n2, pns32 vmb xx vbi vvn, pns21 vmb vvi pno32 pc-acp vvi, r-crq dt n1 vdz p-acp po31 n1, pns21 vmb p-acp d p-acp n1.
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According to what the Lord soweth, hee doth expect he shall reape;
According to what the Lord Soweth, he does expect he shall reap;
vvg p-acp r-crq dt n1 vvz, pns31 vdz vvi pns31 vmb vvi;
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concerning the time, Yee ought to haue beene teachers, saith the Apostle to the Hebrewes. And yet yee haue need to be taught principles.
Concerning the time, Ye ought to have been Teachers, Says the Apostle to the Hebrews. And yet ye have need to be taught principles.
vvg dt n1, pn22 vmd pc-acp vhi vbn n2, vvz dt n1 p-acp dt njpg2. cc av pn22 vhb n1 pc-acp vbi vvn n2.
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The Lord doth not complaine for nothing, nor smite for nothing.
The Lord does not complain for nothing, nor smite for nothing.
dt n1 vdz xx vvi p-acp pix, ccx vvi p-acp pix.
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I might vrge vpon you the mercies of GOD, the good you haue, and haue had,
I might urge upon you the Mercies of GOD, the good you have, and have had,
pns11 vmd vvi p-acp pn22 dt n2 pp-f np1, dt j pn22 vhb, cc vhb vhn,
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and by all these moue you to returne, the Lord is gracious and mercifull, you haue found it by experience, therefore turne vnto the Lord.
and by all these move you to return, the Lord is gracious and merciful, you have found it by experience, Therefore turn unto the Lord.
cc p-acp d d vvi pn22 pc-acp vvi, dt n1 vbz j cc j, pn22 vhb vvn pn31 p-acp n1, av vvb p-acp dt n1.
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I might beseech you by all the mercies of God: As the Elect of God holy and beloued.
I might beseech you by all the Mercies of God: As the Elect of God holy and Beloved.
pns11 vmd vvi pn22 p-acp d dt n2 pp-f np1: c-acp dt n1 pp-f np1 j cc j-vvn.
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I may now cry, behold the patience and long suffering of God towards thee: especially now in this contagious time when as so many dye.
I may now cry, behold the patience and long suffering of God towards thee: especially now in this contagious time when as so many die.
pns11 vmb av vvi, vvb dt n1 cc av-j vvg pp-f np1 p-acp pno21: av-j av p-acp d j n1 c-crq c-acp av d n1.
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I might vrge the mercies of God to come;
I might urge the Mercies of God to come;
pns11 vmd vvi dt n2 pp-f np1 pc-acp vvi;
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the high price thou art called vnto may make thee presse forward; I might bid thee eye the recompence of the reward, the ende will giue louelinesse to all the meanes,the high price thou art called unto may make thee press forward; I might bid thee eye the recompense of the reward, the end will give loveliness to all the means,
dt j n1 pns21 vb2r vvn p-acp vmb vvi pno21 vvi av-j; pns11 vmd vvi pno21 vvb dt n1 pp-f dt n1, dt n1 vmb vvi n1 p-acp d dt n2,
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and carry thee through thicke and thinne. Abound in the workes of the Lord, thou knowest thy labour is not in vaine.
and carry thee through thick and thin. Abound in the works of the Lord, thou Knowest thy labour is not in vain.
cc vvb pno21 p-acp j cc j. vvb p-acp dt n2 pp-f dt n1, pns21 vv2 po21 n1 vbz xx p-acp j.
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Consider Gods glory, bringing forth much fruit doth glorifie the Lord:
Consider God's glory, bringing forth much fruit does Glorify the Lord:
vvi npg1 n1, vvg av d n1 vdz vvi dt n1:
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It shall giue him the glory of his meanes, his Word, Sacraments, Fasting, Prayer, and other ordinances;
It shall give him the glory of his means, his Word, Sacraments, Fasting, Prayer, and other ordinances;
pn31 vmb vvi pno31 dt n1 pp-f po31 n2, po31 n1, n2, vvg, n1, cc j-jn n2;
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of Christ Iesus, of all his attributes, Iustice, Anger, Zeale, Power, Mercy, Goodnesse, Truth, all these shall be really acknowledged and credited by vs;
of christ Iesus, of all his attributes, justice, Anger, Zeal, Power, Mercy, goodness, Truth, all these shall be really acknowledged and credited by us;
pp-f np1 np1, pp-f d po31 n2, n1, n1, n1, n1, n1, n1, n1, d d vmb vbi av-j vvn cc vvn p-acp pno12;
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we shall glorifie God our selues, shew that the Lord is true, and prouoke all others.
we shall Glorify God our selves, show that the Lord is true, and provoke all Others.
pns12 vmb vvi np1 po12 n2, vvb d dt n1 vbz j, cc vvi d n2-jn.
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2479
In a word, by this thine answere of Gods call, thou art put to triall for coristianitie.
In a word, by this thine answer of God's call, thou art put to trial for coristianitie.
p-acp dt n1, p-acp d po21 n1 pp-f n2 vvb, pns21 vb2r vvn p-acp n1 p-acp n1.
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The iust shall flourish like a Palme tree, &c. They shall bring foorth fruit in age, &c. The path of the iust is as the shining light, which shineth more and more vntill perfect day. The just shall flourish like a Palm tree, etc. They shall bring forth fruit in age, etc. The path of the just is as the shining Light, which shines more and more until perfect day.
dt j vmb vvi av-j dt n1 n1, av pns32 vmb vvi av n1 p-acp n1, av dt n1 pp-f dt j vbz p-acp dt j-vvg n1, r-crq vvz dc cc av-dc c-acp j n1.
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Though the kingdome of heauen be as a graine of Mustardseed, the least of all other, if it bee sowne it becommeth a tall tree.
Though the Kingdom of heaven be as a grain of Mustard seed, the least of all other, if it be sown it becomes a tall tree.
cs dt n1 pp-f n1 vbb p-acp dt n1 pp-f n1, dt ds pp-f d n-jn, cs pn31 vbb vvn pn31 vvz dt j n1.
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It is as a little leauen hidd in the lumpe, it leaueneth the whole; It is as a little leaven hid in the lump, it leaveneth the Whole;
pn31 vbz p-acp dt j n1 vvn p-acp dt n1, pn31 vvz dt j-jn;
(20) sermon (DIV2)
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2483
It is as a naturall motion, most swift neere the ende, Bern. that man was neuer good, that laboureth not to be better. Deny this;
It is as a natural motion, most swift near the end, Bern. that man was never good, that Laboureth not to be better. Deny this;
pn31 vbz p-acp dt j n1, av-ds j av-j dt n1, np1 cst n1 vbds av-x j, cst vvz xx pc-acp vbi jc. vvb d;
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2484
far well thy euidence is of Christiai•ie:
Far well thy evidence is of Christiai•ie:
av-j av po21 n1 vbz pp-f n1:
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thou art made naked of these and opened to Gods plague for the present, not answering Gods call, norvsing his meanes.
thou art made naked of these and opened to God's plague for the present, not answering God's call, norvsing his means.
pns21 vb2r vvn j pp-f d cc vvn p-acp npg1 n1 p-acp dt vvb, xx vvg n2 vvb, vvg po31 n2.
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And if such as haue grace are vnder reproofe, for not going forward, what are those, whose backes are still vpon the Lord;
And if such as have grace Are under reproof, for not going forward, what Are those, whose backs Are still upon the Lord;
cc cs d c-acp vhb n1 vbr p-acp n1, c-acp xx vvg av-j, r-crq vbr d, rg-crq n2 vbr av p-acp dt n1;
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Who reuolt more and more, who waxe worse and worse, who stand at a stay, are dwarfes, euer learning neuer comming to the knowledge of the truth: Who revolt more and more, who wax Worse and Worse, who stand At a stay, Are Dwarfs, ever learning never coming to the knowledge of the truth:
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on whom that curse seemeth to be executed, neuer grow fruite on thee more, of such as growe onely in head or tongue on part, of those that goe backward, retrogrades, renegadoes, apostates, such as begin in the spirit, and ende in the flesh;
on whom that curse seems to be executed, never grow fruit on thee more, of such as grow only in head or tongue on part, of those that go backward, retrogrades, Renegades, apostates, such as begin in the Spirit, and end in the Flesh;
p-acp ro-crq d n1 vvz pc-acp vbi vvn, av-x vvb n1 p-acp pno21 av-dc, pp-f d c-acp vvi av-j p-acp n1 cc n1 p-acp n1, pp-f d cst vvb av-j, n2, n2, n2, d c-acp vvb p-acp dt n1, cc n1 p-acp dt n1;
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2489
such as returne with the Sowe to her wallow, and with the Dogge to his vomit? These answere the call much lesse, are much more open to reproofe,
such as return with the Sow to her wallow, and with the Dog to his vomit? These answer the call much less, Are much more open to reproof,
d c-acp vvi p-acp dt n1 p-acp pno31 vvi, cc p-acp dt n1 p-acp po31 n1? d n1 dt n1 av-d av-dc, vbr av-d av-dc j p-acp n1,
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2490
and vnder the danger of Gods hand, the plague, in this infectious time.
and under the danger of God's hand, the plague, in this infectious time.
cc p-acp dt n1 pp-f npg1 n1, dt n1, p-acp d j n1.
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If it goe ill with green trees, which haue sappe, and leaues, and fruit, what will it doe with the drie? If the righteouse now scaresely be saued, where shall the vngodly and the sinners appeare? It is more then time for these to answere, and thorowly to repent.If it go ill with green trees, which have sap, and leaves, and fruit, what will it do with the dry? If the righteous now scaresely be saved, where shall the ungodly and the Sinners appear? It is more then time for these to answer, and thoroughly to Repent.
cs pn31 vvb av-jn p-acp j-jn n2, r-crq vhb n1, cc n2, cc n1, r-crq vmb pn31 vdi p-acp dt j? cs dt j av av-j vbi vvn, q-crq vmb dt j cc dt n2 vvi? pn31 vbz dc cs n1 p-acp d pc-acp vvi, cc av-j pc-acp vvi.
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Septembr. 7. 11. Day. Come we now to the last Proposition, in this last prescript broken in peeces;September. 7. 11. Day. Come we now to the last Proposition, in this last prescript broken in Pieces;
np1. crd crd n1. vvb pns12 av p-acp dt ord n1, p-acp d ord n1 vvn p-acp n2;
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and that is, when as the Lord sendeth the pestilence amongst his people, calling for, and prescribing turning from sinne, and turning vnto God:
and that is, when as the Lord sends the pestilence among his people, calling for, and prescribing turning from sin, and turning unto God:
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2494
That turning is from all sinnes and to God according vnto euery commandement: That turning is from all Sins and to God according unto every Commandment:
cst vvg vbz p-acp d n2 cc p-acp np1 vvg p-acp d n1:
(21) sermon (DIV2)
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The words runne, and turne from their wicked wayes, Indefinites are all one and equipollent vnto Vniuersalls.
The words run, and turn from their wicked ways, Indefinites Are all one and equipollent unto Universals.
dt n2 vvb, cc vvi p-acp po32 j n2, n2-j vbr d crd cc j p-acp n2.
(21) sermon (DIV2)
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It is all one as if he had said, euery euill way, vnder which the terme to which, answereth, and hath the same extent.
It is all one as if he had said, every evil Way, under which the term to which, Answers, and hath the same extent.
pn31 vbz d pi c-acp cs pns31 vhd vvn, d j-jn n1, p-acp r-crq dt n1 p-acp r-crq, vvz, cc vhz dt d n1.
(21) sermon (DIV2)
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2497
1 This in the first place is Gods Precept, in all the places named before, Abhorre euill, cease to do euill, eschewe euill, that is, all euill, the least degree of euill, and euery act.
1 This in the First place is God's Precept, in all the places nam before, Abhor evil, cease to do evil, eschew evil, that is, all evil, the least degree of evil, and every act.
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2498
And when he enioyneth, cleauing vnto that which is good, learning to doe well, doing of good, the meaning is, euery good;
And when he enjoineth, cleaving unto that which is good, learning to do well, doing of good, the meaning is, every good;
cc c-crq pns31 vvz, vvg p-acp d r-crq vbz j, vvg pc-acp vdi av, vdg pp-f j, dt n1 vbz, d j;
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2499
the power and exercise of it to euery good worke is commanded.
the power and exercise of it to every good work is commanded.
dt n1 cc n1 pp-f pn31 p-acp d j n1 vbz vvn.
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The Lord testified against Israel and Iudah, by all the Prophets, and by all the Seers, saying, Turne you from your euill wayes, The Lord testified against Israel and Iudah, by all the prophets, and by all the Seers, saying, Turn you from your evil ways,
dt n1 vvd p-acp np1 cc np1, p-acp d dt n2, cc p-acp d dt n2, vvg, vvb pn22 p-acp po22 j-jn n2,
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and keepe my Commandements, and my Statutes. Marke, in this place you haue the testimony of the Prophets.and keep my commandments, and my Statutes. Mark, in this place you have the testimony of the prophets.
cc vvb po11 n2, cc po11 n2. vvb, p-acp d n1 pn22 vhb dt n1 pp-f dt n2.
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What was it? turning from euill wayes and keeping my Commandements, theres compleat repentance: but yet we know not the rule in either of these;
What was it? turning from evil ways and keeping my commandments, theres complete Repentance: but yet we know not the Rule in either of these;
q-crq vbds pn31? n1 p-acp j-jn n2 cc vvg po11 n2, pc-acp|vbz j n1: cc-acp av pns12 vvb xx dt n1 p-acp d pp-f d;
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that followeth according to all the Lawe which I commanded your Fathers, and which I sent you by my seruants the Prophets. that follows according to all the Law which I commanded your Father's, and which I sent you by my Servants the prophets.
cst vvz vvg p-acp d dt n1 r-crq pns11 vvd po22 n2, cc r-crq pns11 vvd pn22 p-acp po11 n2 dt n2.
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There is no vice but it is particularly forbidden in Gods Law, nor vertue but it is particularly commanded in the same, and that is the rule:
There is no vice but it is particularly forbidden in God's Law, nor virtue but it is particularly commanded in the same, and that is the Rule:
pc-acp vbz dx n1 p-acp pn31 vbz av-j vvn p-acp ng1 n1, ccx n1 p-acp pn31 vbz av-j vvn p-acp dt d, cc d vbz dt n1:
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he that forbiddeth one forbrideth all;
he that forbiddeth one forbrideth all;
pns31 cst vvz crd vvz d;
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he that commandeth one cōmandeth all, there is but one law giuer, as the Apost James reasonet• in this case.
he that commands one commands all, there is but one law giver, as the Apost James reasonet• in this case.
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God spake all these •ords, saith Moses in his Preface to the cōmandements, as an argument vnto our obseruation of them all.God spoke all these •ords, Says Moses in his Preface to the Commandments, as an argument unto our observation of them all.
np1 vvd d d n2, vvz np1 p-acp po31 n1 p-acp dt n2, c-acp dt n1 p-acp po12 n1 pp-f pno32 d.
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2 It is reasonable, because the promise of God is made vnto, turning from all sinnes,
2 It is reasonable, Because the promise of God is made unto, turning from all Sins,
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and turning vnto God, according to all his Commandements.
and turning unto God, according to all his commandments.
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And thus are wee to vnderstand where repentance turning from sinne, or turning to God, is any where called for with a promise:
And thus Are we to understand where Repentance turning from sin, or turning to God, is any where called for with a promise:
cc av vbr pns12 pc-acp vvi c-crq n1 vvg p-acp n1, cc vvg p-acp np1, vbz d c-crq vvn p-acp p-acp dt n1:
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Blessed is the man that keepeth his hand (saith the Prophet) from doing any euill ▪ If thou shalt hearken diligently vnto the voyce of the Lord thy God, to obserue and doe all his commandements (saith Moyses) suppose negatiue and affirmatiue, then all th•se blessings shall come vpon thee, and ouertake thee. The Prophet Ezekiel is cleare in this: Blessed is the man that Keepeth his hand (Says the Prophet) from doing any evil ▪ If thou shalt harken diligently unto the voice of the Lord thy God, to observe and do all his Commandments (Says Moses) suppose negative and affirmative, then all th•se blessings shall come upon thee, and overtake thee. The Prophet Ezekielem is clear in this:
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If the wicked will turne from all his sinnes which he hath committed, and keepe all my statutes, &c. hee shall surely liue, and shall not die. If the wicked will turn from all his Sins which he hath committed, and keep all my statutes, etc. he shall surely live, and shall not die.
cs dt j vmb vvi p-acp d po31 n2 r-crq pns31 vhz vvn, cc vvi d po11 n2, av pns31 vmb av-j vvi, cc vmb xx vvi.
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In these words we haue a promise of freedome from death and of life; your condition is repentance:
In these words we have a promise of freedom from death and of life; your condition is Repentance:
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whats repentance? (a great question amongst some) turning from sinnes, all sinnes, turning to GOD, that is, keeping his statutes, all his statutes, both as essentiall parts are coupled together, and may not bee seuered. And therefore,
whats Repentance? (a great question among Some) turning from Sins, all Sins, turning to GOD, that is, keeping his statutes, all his statutes, both as essential parts Are coupled together, and may not be severed. And Therefore,
q-crq|vbz n1? (dt j n1 p-acp d) n1 p-acp n2, d n2, vvg p-acp np1, cst vbz, vvg po31 n2, d po31 n2, d c-acp j n2 vbr vvn av, cc vmb xx vbi vvn. cc av,
(21) sermon (DIV2)
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3 Because one sinne liued in without repentance, is a sufficient cause of the plague: and so is the want of one grace, or it exercise:
3 Because one sin lived in without Repentance, is a sufficient cause of the plague: and so is the want of one grace, or it exercise:
crd p-acp crd n1 vvn p-acp p-acp n1, vbz dt j n1 pp-f dt n1: cc av vbz dt n1 pp-f crd n1, cc pn31 vvb:
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Cursed is euery one that abideth not in all the commaundements of the law, to doe them, man must not onely heare, but doe, he must doe all, he must continue in doing of all, it is the duty of euery man:Cursed is every one that Abideth not in all the Commandments of the law, to do them, man must not only hear, but do, he must do all, he must continue in doing of all, it is the duty of every man:
vvn vbz d pi cst vvz xx p-acp d dt n2 pp-f dt n1, pc-acp vdi pno32, n1 vmb xx av-j vvi, p-acp vdi, pns31 vmb vdi d, pns31 vmb vvi p-acp vdg pp-f d, pn31 vbz dt n1 pp-f d n1:
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hee that doth not, is accursed.
he that does not, is accursed.
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If you will not doe all these commandements, then will the Lord send plagues seuen times so many more, If you will not do all these Commandments, then will the Lord send plagues seuen times so many more,
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and amongst the rest the pestilence.
and among the rest the pestilence.
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If thou wilt not hearken vnto the Lord, to obserue and doe all his commaundements, &c. then all these curses shall come vpon thee, and ouertake thee, and amongst the rest the pestilence, as wee haue heard before. And therefore, If thou wilt not harken unto the Lord, to observe and do all his Commandments, etc. then all these curses shall come upon thee, and overtake thee, and among the rest the pestilence, as we have herd before. And Therefore,
cs pns21 vm2 xx vvi p-acp dt n1, pc-acp vvi cc vdb d po31 n2, av av d d n2 vmb vvi p-acp pno21, cc vvb pno21, cc p-acp dt n1 dt n1, c-acp pns12 vhb vvn a-acp. cc av,
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4 Because its the turning, which is the meanes, and that is an ingredient vnto all the other prescripts: one sinne liued in without repentance, regarded in the heart, is an enemie vnto prayer,
4 Because its the turning, which is the means, and that is an ingredient unto all the other prescripts: one sin lived in without Repentance, regarded in the heart, is an enemy unto prayer,
crd c-acp pn31|vbz dt n-vvg, r-crq vbz dt n2, cc d vbz dt n1 p-acp d dt j-jn n2: crd n1 vvn p-acp p-acp n1, vvn p-acp dt n1, vbz dt n1 p-acp n1,
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an enemie vnto a mans seeking the face of the Lord, an enemie to Gods hearing, a barre to forgiuenesse of finnes:
an enemy unto a men seeking the face of the Lord, an enemy to God's hearing, a bar to forgiveness of fins:
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as in all the places wee haue often vrged before.
as in all the places we have often urged before.
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It bereaueth a man of any portion in Gods promise, it keepeth him in danger of the curse;
It bereaveth a man of any portion in God's promise, it Keepeth him in danger of the curse;
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without a promise there can be no seeking or preauiling prayer.
without a promise there can be no seeking or preauiling prayer.
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One vertue denied (required by God) in the said prescripts before, is as a principall ingredient in the composition of the Apothicarie.
One virtue denied (required by God) in the said prescripts before, is as a principal ingredient in the composition of the Apothicarie.
crd n1 vvd (vvn p-acp np1) p-acp dt j-vvn n2 a-acp, vbz p-acp dt j-jn n1 p-acp dt n1 pp-f dt n1.
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It is more, it denieth all the rest: denie righteousnesse, or holinesse, or loue, you denie faith:
It is more, it Denieth all the rest: deny righteousness, or holiness, or love, you deny faith:
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denie faith, you denie all other graces. Sauing graces, are all inseperably linked and chained together.
deny faith, you deny all other graces. Saving graces, Are all inseparably linked and chained together.
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They make the new creature perfect in regard of parts, where any part, or grace is wanting, there is a monster, partly belonging to heauen, partly to hell, euidences are vncontrouleably true of either.
They make the new creature perfect in regard of parts, where any part, or grace is wanting, there is a monster, partly belonging to heaven, partly to hell, evidences Are vncontrouleably true of either.
pns32 vvb dt j n1 j p-acp n1 pp-f n2, c-crq d n1, cc n1 vbz vvg, pc-acp vbz dt n1, av vvg p-acp n1, av p-acp n1, n2 vbr av-j j pp-f d.
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Neither can any man except against one grace, it necessity may easily be shewed.
Neither can any man except against one grace, it necessity may Easily be showed.
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In all which respects, wee see it must bee a turning from all sinnes, and a turning vnto God, according to all his commandements.
In all which respects, we see it must be a turning from all Sins, and a turning unto God, according to all his Commandments.
p-acp d r-crq vvz, pns12 vvb pn31 vmb vbi dt n-vvg p-acp d n2, cc dt vvg p-acp np1, vvg p-acp d po31 n2.
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This seemeth an hard saying, and who can abide it? the man that sinneth not, liueth not.
This seems an hard saying, and who can abide it? the man that Sinneth not, lives not.
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If wee say wee haue no sinne, we deceiue our selues, and haue no truth in vs, If we say we have no sin, we deceive our selves, and have no truth in us,
cs pns12 vvb pns12 vhb dx n1, pns12 vvb po12 n2, cc vhb dx n1 p-acp pno12,
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and all our righteousnesse is like a defiled cloath. Wee come short of whats commanded. It seemeth a thing impossible, and so an impossibility to escape.and all our righteousness is like a defiled cloth. we come short of whats commanded. It seems a thing impossible, and so an impossibility to escape.
cc d po12 n1 vbz av-j dt j-vvn n1. pns12 vvb j pp-f q-crq|vbz vvn. pn31 vvz dt n1 j, cc av dt n1 pc-acp vvi.
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I answere, it is not a thing impossible to answer the scope of the Lord, and so to escape.
I answer, it is not a thing impossible to answer the scope of the Lord, and so to escape.
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Suppose it were impossible, the fault is not in the Lord.
Suppose it were impossible, the fault is not in the Lord.
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The fault is not in the Physitian, if hee prescribe that vnto thee which thou canst not get,
The fault is not in the physician, if he prescribe that unto thee which thou Canst not get,
dt n1 vbz xx p-acp dt n1, cs pns31 vvb cst p-acp pno21 r-crq pns21 vm2 xx vvi,
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when as nothing else will doe it. The fault in this case is in thy selfe:
when as nothing Else will do it. The fault in this case is in thy self:
c-crq c-acp pix av vmb vdi pn31. dt n1 p-acp d n1 vbz p-acp po21 n1:
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Hee made thee perfectly holy and happy, able to doe all, and may require all, thou hast lost that ability;
He made thee perfectly holy and happy, able to do all, and may require all, thou hast lost that ability;
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the fault is in thy selfe, and thou must lay thine hand vpon thine owne mouth.
the fault is in thy self, and thou must lay thine hand upon thine own Mouth.
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But it is otherwise, this may bee and is performed (God assisting) by his Saints.
But it is otherwise, this may be and is performed (God assisting) by his Saints.
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Theres a double doing of all, or perfection; one in regard of parts, the other in regard of degrees: Of parts;
Theres a double doing of all, or perfection; one in regard of parts, the other in regard of Degrees: Of parts;
pc-acp|vbz dt j-jn vdg pp-f d, cc n1; pi p-acp n1 pp-f n2, dt j-jn p-acp n1 pp-f n2: pp-f n2;
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When as a man shall turne from euery euill, and doe euery good:
When as a man shall turn from every evil, and do every good:
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that is, when as the power of euery sinne is broken, and a congruous disposition in euery faculty of soule, and part of body;
that is, when as the power of every sin is broken, and a congruous disposition in every faculty of soul, and part of body;
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so that though sinne bee in euery part, it is not a Monarke, it is not allowed and approued,
so that though sin be in every part, it is not a Monarch, it is not allowed and approved,
av cst cs n1 vbb p-acp d n1, pn31 vbz xx dt n1, pn31 vbz xx vvn cc j-vvn,
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and wholy obaved, but in euery part oppugned, lusted against:
and wholly obaved, but in every part oppugned, lusted against:
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and so when as there is euery grace present in the soule, it power and proportioned motions,
and so when as there is every grace present in the soul, it power and proportioned motions,
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so that though there be weakenesse, and wants in degrees, yet there is euery grace and it motion, according vnto it measure.
so that though there be weakness, and Wants in Degrees, yet there is every grace and it motion, according unto it measure.
av cst cs pc-acp vbi n1, cc vvz p-acp n2, av pc-acp vbz d n1 cc pn31 n1, vvg p-acp pn31 n1.
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Perfection of degrees is, when as a man faileth not in any degree, turneth from sinne in euery degree, either of it inward disposition or corruption, and vse or act;
Perfection of Degrees is, when as a man Faileth not in any degree, turns from sin in every degree, either of it inward disposition or corruption, and use or act;
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turneth vnto God in euery degree of the habit and acts.
turns unto God in every degree of the habit and acts.
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When as the Lord calleth in this place for this turning, though hee require according to the law, perfection of degrees,
When as the Lord calls in this place for this turning, though he require according to the law, perfection of Degrees,
c-crq c-acp dt n1 vvz p-acp d n1 p-acp d vvg, cs pns31 vvb vvg p-acp dt n1, n1 pp-f n2,
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yet in Iesus Christ (who hath fulfilled all righteousnesse, who is the Lord our righteousnesse) hee accepteth of the perfection of parts:
yet in Iesus christ (who hath fulfilled all righteousness, who is the Lord our righteousness) he Accepteth of the perfection of parts:
av p-acp np1 np1 (r-crq vhz vvn d n1, r-crq vbz dt n1 po12 n1) pns31 vvz pp-f dt n1 pp-f n2:
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prouided there bee withall, first his disposition to sinne, remaining it power or act, we come short in turning from:
provided there be withal, First his disposition to sin, remaining it power or act, we come short in turning from:
vvd pc-acp vbi av, ord po31 n1 p-acp n1, vvg pn31 n1 cc n1, pns12 vvb j p-acp vvg p-acp:
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so farre as wee know it (and our prayer is for it discouery and endeauour) wee approue it not, we will it not with the whole will, we disallow it, wee abhorre it, wee hate it, according to our measure of grace;
so Far as we know it (and our prayer is for it discovery and endeavour) we approve it not, we will it not with the Whole will, we disallow it, we abhor it, we hate it, according to our measure of grace;
av av-j c-acp pns12 vvb pn31 (cc po12 n1 vbz p-acp pn31 n1 cc n1) pns12 vvb pn31 xx, pns12 vmb pn31 xx p-acp dt j-jn n1, pns12 vvb pn31, pns12 vvb pn31, pns12 vvb pn31, vvg p-acp po12 n1 pp-f n1;
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we also fight against it, confesse it, complaine of it, iudge our selues for it,
we also fight against it, confess it, complain of it, judge our selves for it,
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and in the vse of his meanes before spoken of, labour its mortification, and vtter abolition.
and in the use of his means before spoken of, labour its mortification, and utter abolition.
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And in the next place his disposition vnto the want of grace, as it is sinne present, wee are caried vnto it,
And in the next place his disposition unto the want of grace, as it is sin present, we Are carried unto it,
cc p-acp dt ord n1 po31 n1 p-acp dt n1 pp-f n1, c-acp pn31 vbz n1 j, pns12 vbr vvn p-acp pn31,
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as before, liuing by faith in the sonne of GOD for redemption, remission of that,
as before, living by faith in the son of GOD for redemption, remission of that,
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and all other sinnes, as it is whats required, willing its perfection, desiring it, hungring and thirsting after it, endeauouring it attainement in the vse of Gods meanes, praying thy will be done in earth as it is in heauen, and doing thereafter.
and all other Sins, as it is whats required, willing its perfection, desiring it, hungering and thirsting After it, endeavouring it attainment in the use of God's means, praying thy will be done in earth as it is in heaven, and doing thereafter.
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In this sense GOD accepteth the wil for the deed, and hearty endeauours in steed of sound performāce.
In this sense GOD Accepteth the will for the deed, and hearty endeavours in steed of found performance.
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This Dauid saw wel whē as he prayeth, so let mee not be confounded, whilst I haue a respect vnto all thy commandements:
This David saw well when as he Prayeth, so let me not be confounded, while I have a respect unto all thy Commandments:
d np1 vvd av c-crq c-acp pns31 vvz, av vvb pno11 xx vbi vvn, cs pns11 vhb dt n1 p-acp d po21 n2:
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Wherein he implieth a promise to this respect, which I suppose that which I haue opened vnto you.
Wherein he Implies a promise to this respect, which I suppose that which I have opened unto you.
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1 Let vs put this proposition to vse.
1 Let us put this proposition to use.
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And first, it serueth for reproofe of many in these times, who answer not Gods call, who vse not this meanes, who turne not from all sins, who turne not vnto God according to all his commandements.
And First, it serveth for reproof of many in these times, who answer not God's call, who use not this means, who turn not from all Sins, who turn not unto God according to all his Commandments.
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All those that are partiall in their mindes, wills, affections, mouthes, actions, in turning from sinne, in turning to God.
All those that Are partial in their minds, wills, affections, mouths, actions, in turning from sin, in turning to God.
av-d d cst vbr j p-acp po32 n2, n2, n2, n2, n2, p-acp vvg p-acp n1, p-acp vvg p-acp np1.
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Though they pretend conscience of words & works, make none of vaine thoughts, of wicked thoughts.
Though they pretend conscience of words & works, make none of vain thoughts, of wicked thoughts.
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Though they can boast of good heart, and will, and intention, haue neither good words nor works, at least not all.
Though they can boast of good heart, and will, and intention, have neither good words nor works, At least not all.
cs pns32 vmb vvi pp-f j n1, cc vmb, cc n1, vhb dx j n2 ccx n2, p-acp ds xx d.
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Such as are zealous in paying man his due, at his time, to a farthing:
Such as Are zealous in paying man his endue, At his time, to a farthing:
d c-acp vbr j p-acp vvg n1 po31 n-jn, p-acp po31 n1, p-acp dt n1:
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they glory in this, that they pay euery man his owne (though iudeede they knowe not what it is they owe,
they glory in this, that they pay every man his own (though iudeede they know not what it is they owe,
pns32 vvb p-acp d, cst pns32 vvb d n1 po31 d (cs av pns32 vvb xx r-crq pn31 vbz pns32 vvb,
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and so cannot care to pay it) and yet are infinitely indebted to God, promise him,
and so cannot care to pay it) and yet Are infinitely indebted to God, promise him,
cc av vmbx vvi pc-acp vvi pn31) cc av vbr av-j vvn p-acp np1, vvb pno31,
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and take day, and breake euer with him, such are those that glory in the seruice of God,
and take day, and break ever with him, such Are those that glory in the service of God,
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and pretend much that way, and yet haue no care nor conscience of dutie to men, in giuing their owne to men:
and pretend much that Way, and yet have no care nor conscience of duty to men, in giving their own to men:
cc vvb d cst n1, cc av vhb dx n1 ccx n1 pp-f n1 p-acp n2, p-acp vvg po32 d p-acp n2:
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Such as pretend great conscience in great matters, and haue none in lesser, such as are very zealous againe in those lesser,
Such as pretend great conscience in great matters, and have none in lesser, such as Are very zealous again in those lesser,
d c-acp vvb j n1 p-acp j n2, cc vhb pix p-acp jc, d c-acp vbr av j av p-acp d jc,
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and haue no respect vnto the greater;
and have no respect unto the greater;
cc vhb dx n1 p-acp dt jc;
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such as can speake of many sinnes, sinnes of others with detestation, it may bee small ones and yet are silent in others their owne, though neuer so great:
such as can speak of many Sins, Sins of Others with detestation, it may be small ones and yet Are silent in Others their own, though never so great:
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Such are all those that reserue some one course or trade of sinne, lesser or greater, turne not from it, reforme not:
Such Are all those that reserve Some one course or trade of sin, lesser or greater, turn not from it, reform not:
d vbr d d cst vvi d crd n1 cc n1 pp-f n1, jc cc jc, vvb xx p-acp pn31, vvi xx:
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the good Lord must be mercifull to them in that.
the good Lord must be merciful to them in that.
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It is the saying of sinners of all sorts, Vsurers, Swearers, Cursers, Contemners of the publique worship of GOD, Drunkards, Lyars, Deceiuers, and the rest;
It is the saying of Sinners of all sorts, Usurers, Swearers, Cursers, Contemners of the public worship of GOD, Drunkards, Liars, Deceivers, and the rest;
pn31 vbz dt n-vvg pp-f n2 pp-f d n2, n2, n2, n2, n2 pp-f dt j n1 pp-f np1, n2, n2, n2, cc dt n1;
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and good Lord how many such men are there to bee found amongst vs conuicted in Conscience,
and good Lord how many such men Are there to be found among us convicted in Conscience,
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or by the euidence of a course in notorious facts, or which may bee, (will they but spend a little time in examination, in searching and trying their waies by that golden rule, the word of God)
or by the evidence of a course in notorious facts, or which may be, (will they but spend a little time in examination, in searching and trying their ways by that golden Rule, the word of God)
cc p-acp dt n1 pp-f dt n1 p-acp j n2, cc r-crq vmb vbi, (n1 pns32 cc-acp vvi dt j n1 p-acp n1, p-acp vvg cc vvg po32 n2 p-acp d j n1, dt n1 pp-f np1)
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To helpe thee in this examinatiō, that we may goe through with our worke.
To help thee in this examination, that we may go through with our work.
p-acp n1 pno21 p-acp d n1, cst pns12 vmb vvi p-acp p-acp po12 n1.
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Consider, whether there be not (I say not some infirmity, such as to thy griefe, thou art sometimes ouertaken with) some course and trade of sinne in which thou liuest, of which thy friends tell thee, thy husband,
Consider, whither there be not (I say not Some infirmity, such as to thy grief, thou art sometime overtaken with) Some course and trade of sin in which thou Livest, of which thy Friends tell thee, thy husband,
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or wife, or christian neighbour, or at least thine enemie, which with an angry word, to thy disgrace he twiteth thee,
or wife, or christian neighbour, or At least thine enemy, which with an angry word, to thy disgrace he twiteth thee,
cc n1, cc njp n1, cc p-acp ds png21 n1, r-crq p-acp dt j n1, p-acp po21 n1 pns31 vvz pno21,
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and putteth thee in the teeth.
and putteth thee in the teeth.
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Consider whether (liuing vnder a plaine dealing Minister) or by occasion hauing to do with the Ministry of such, there be not some sins thou dost more especially feare that minister at that time wil meet with.
Consider whither (living under a plain dealing Minister) or by occasion having to doe with the Ministry of such, there be not Some Sins thou dost more especially Fear that minister At that time will meet with.
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Consider, whether there be not some sinne, which if that Minister neeteth with discouering it, and Gods iudgements against the same;
Consider, whither there be not Some sin, which if that Minister neeteth with discovering it, and God's Judgments against the same;
vvb, cs pc-acp vbb xx d n1, r-crq cs d n1 vvz p-acp vvg pn31, cc npg1 n2 p-acp dt d;
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these worke vpon thee more then ordinarily;
these work upon thee more then ordinarily;
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suppose trouble or heauinesse, or discontent, if not a plaine opposition, and its effects, great thoughts of heart, grudgings,
suppose trouble or heaviness, or discontent, if not a plain opposition, and its effects, great thoughts of heart, grudgings,
vvb n1 cc n1, cc n-jn, cs xx dt j n1, cc po31 n2, j n2 pp-f n1, n2-vvg,
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and surmisings against that Minister, with a readinesse of venting the same, if there might be any plausible reason,
and surmisings against that Minister, with a readiness of venting the same, if there might be any plausible reason,
cc n2-vvg p-acp d n1, p-acp dt n1 pp-f vvg dt d, cs pc-acp vmd vbi d j n1,
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as a shooe-horne to drawe it on, and that to the face of that Minister; or at least, at home, and among companions.
as a shoe-horn to draw it on, and that to the face of that Minister; or At least, At home, and among Sodales.
c-acp dt n1 pc-acp vvi pn31 a-acp, cc cst p-acp dt n1 pp-f d n1; cc p-acp ds, p-acp n1-an, cc p-acp n2.
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Consider, whether there bee not some sinne, in regard of the opposition, of which by such a Minister, of any man else, thou wilt not stand to,
Consider, whither there be not Some sin, in regard of the opposition, of which by such a Minister, of any man Else, thou wilt not stand to,
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or appeale to the iudgement of him in it descision: thou wilt not heare him of any man:
or appeal to the judgement of him in it descision: thou wilt not hear him of any man:
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Thy soule hateth him as Ahab did Micaiah, as one that euer prophesieth euill to thee and not good: Thy soul hates him as Ahab did Micaiah, as one that ever Prophesieth evil to thee and not good:
po21 n1 vvz pno31 p-acp np1 vdd np1, c-acp pi cst av vvz j-jn p-acp pno21 cc xx j:
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And whether thou hast not a resolution, that if thou dye, such a man shall not preach at thy Funerall,
And whither thou hast not a resolution, that if thou die, such a man shall not preach At thy Funeral,
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least hee should speake of that sinne, and some disgrace redound vnto thee from thence: whether there be not such a prouiso in thy breast, if not in thy will.
lest he should speak of that sin, and Some disgrace redound unto thee from thence: whither there be not such a proviso in thy breast, if not in thy will.
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Consider, whether there bee not some sinne for which Conscience doth most of all smite thee,
Consider, whither there be not Some sin for which Conscience does most of all smite thee,
vvb, cs pc-acp vbb xx d n1 p-acp r-crq n1 vdz ds pp-f d vvi pno21,
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now and then twich thee, or giue thee a checke; somewhat thou omittest that is commanded, or committest which is forbidden.
now and then twich thee, or give thee a check; somewhat thou omittest that is commanded, or Committest which is forbidden.
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Consider, whether (if thou hast beene vnder Gods hand, in extremitie of sickenesse, such as hath called on thee to order thy house, and expect death) there hath not beene some sinne aboue other in which thou hast liued, whose remembrance causeth sadnesse at the heart, casting downe the countenance,
Consider, whither (if thou hast been under God's hand, in extremity of sickness, such as hath called on thee to order thy house, and expect death) there hath not been Some sin above other in which thou hast lived, whose remembrance Causes sadness At the heart, casting down the countenance,
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if not confession to thy friends, and minister, with teares.
if not Confessi to thy Friends, and minister, with tears.
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Examine thy selfe, I say, and put euery one of these as quaeries or questions to thy soule;
Examine thy self, I say, and put every one of these as queries or questions to thy soul;
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it is a matter of waight and moment, the life of thy body, I of thy soule may depend vpon it.
it is a matter of weight and moment, the life of thy body, I of thy soul may depend upon it.
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If vpon examination thou findest all right and faire, that there are sinnes indeede, but all hatred abhorred, disallowed, deprecated, declined in thine heartie endeauours;
If upon examination thou Findest all right and fair, that there Are Sins indeed, but all hatred abhorred, disallowed, deprecated, declined in thine hearty endeavours;
cs p-acp n1 pns21 vv2 d n-jn cc j, cst a-acp vbr n2 av, cc-acp d n1 vvn, j-vvn, vvn, vvn p-acp po21 j n2;
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That thou hast laboured to keep a good Conscience in althings;
That thou hast laboured to keep a good Conscience in All things;
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that what thou hast failed in, or come short of in innocence, thou hast l•boured to make good againe by penitence, that thou hast app•oued, and liked;
that what thou hast failed in, or come short of in innocence, thou hast l•boured to make good again by penitence, that thou hast app•oued, and liked;
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and blessed God for, and su•mitted vnto Gods discouering hand, in his Ministery, I, the mouth of a cursing Shemei an enemy.
and blessed God for, and su•mitted unto God's discovering hand, in his Ministry, I, the Mouth of a cursing Shimei an enemy.
cc j-vvn np1 p-acp, cc vvn p-acp n2 vvg n1, p-acp po31 n1, pns11, dt n1 pp-f dt j-vvg np1 dt n1.
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If vpon ex•mination thou canst finde these particulars, with those spoken of in the answere of the obiection before, according to thine vprightnesse in Gods sight, thou mayest haue peace and comfort in the mercies of God, through Iesus Christ:
If upon ex•mination thou Canst find these particulars, with those spoken of in the answer of the objection before, according to thine uprightness in God's sighed, thou Mayest have peace and Comfort in the Mercies of God, through Iesus christ:
cs p-acp n1 pns21 vm2 vvi d n2-j, p-acp d vvn pp-f p-acp dt n1 pp-f dt n1 a-acp, vvg p-acp po21 n1 p-acp npg1 n1, pns21 vm2 vhi n1 cc n1 p-acp dt n2 pp-f np1, p-acp np1 np1:
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at all times, in these infectious times; thou mayest expect hearing, and forgiuenesse, and healing the Land:
At all times, in these infectious times; thou Mayest expect hearing, and forgiveness, and healing the Land:
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thou art a man conformed to Gods prescript, and qualified vnto his promise.
thou art a man conformed to God's prescript, and qualified unto his promise.
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But if it be otherwise, that vpon examination there be found euill waies, courses and trades of sinne;
But if it be otherwise, that upon examination there be found evil ways, courses and trades of sin;
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but one liued in, approued, allowed, as Vsury, Sabbath-breaking, Swearing, Drunkenn•sse, &c. If there be one sinne,
but one lived in, approved, allowed, as Usury, Sabbath-breaking, Swearing, Drunkenn•sse, etc. If there be one sin,
cc-acp pi vvd p-acp, j-vvn, vvn, c-acp n1, j, vvg, n1, av cs pc-acp vbb crd n1,
(21) sermon (DIV2)
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as a Dalilah, as an Herodias, in which thou si•test downe, in regard of which thou art reserued;
as a Delilah, as an Herodias, in which thou si•test down, in regard of which thou art reserved;
c-acp dt np1, p-acp dt np1, p-acp r-crq pns21 vv2 a-acp, p-acp n1 pp-f r-crq pns21 vb2r vvn;
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and criest, in effect, Lord be mercifull to me in this:
and Christ, in Effect, Lord be merciful to me in this:
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Thou art the man reproued by God thou answerest not his call, vsest not his meanes, thou canst not expect the effect:
Thou art the man reproved by God thou Answerest not his call, usest not his means, thou Canst not expect the Effect:
pns21 vb2r dt n1 vvd p-acp np1 pns21 vv2 xx po31 n1, vv2 xx po31 n2, pns21 vm2 xx vvi dt n1:
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The prescript of the Lord is, Turning from euery wicked way vnto the Lord according to all his Commandements.
The prescript of the Lord is, Turning from every wicked Way unto the Lord according to all his commandments.
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Let it bee therefore in the next place, an vse of exhortation vnto vs all to answere the Lord,
Let it be Therefore in the next place, an use of exhortation unto us all to answer the Lord,
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and to vse his meanes, if we will turne, let it be from euery sinne, let it be according to euery Commandement:
and to use his means, if we will turn, let it be from every sin, let it be according to every Commandment:
cc pc-acp vvi po31 n2, cs pns12 vmb vvi, vvb pn31 vbi p-acp d n1, vvb pn31 vbi vvg p-acp d n1:
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let vs not allow our selues in any sinne, Let our respect be to al Gods Commandements:
let us not allow our selves in any sin, Let our respect be to all God's commandments:
vvb pno12 xx vvi po12 n2 p-acp d n1, vvb po12 n1 vbi p-acp d ng1 n2:
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Cease not vntill thou art at peace with God in this respect: and so in couenant with his word and ministrie, and conscience, and whatsoeuer quick-sighted enemie,
Cease not until thou art At peace with God in this respect: and so in Covenant with his word and Ministry, and conscience, and whatsoever quick-sighted enemy,
vvb xx c-acp pns21 vb2r p-acp n1 p-acp np1 p-acp d n1: cc av p-acp n1 p-acp po31 n1 cc n1, cc n1, cc r-crq j n1,
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vntill thou hast a purpose and practise, endeauouring to please GOD in all things: and to moue thee.
until thou hast a purpose and practise, endeavouring to please GOD in all things: and to move thee.
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Consider, this is that repentance called for in the word of God: it is not deuised nor imposed by man, any idlely and vainely scrupulous or precise, but God.
Consider, this is that Repentance called for in the word of God: it is not devised nor imposed by man, any idly and vainly scrupulous or precise, but God.
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Consider, the Lord is reasonable in it, it is no more then thou wast made able to performe.
Consider, the Lord is reasonable in it, it is no more then thou wast made able to perform.
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In the day of thy creation thou wast perfectly holy and righteous, there was a sweet harmony & consent betweene body and soule, and God:
In the day of thy creation thou wast perfectly holy and righteous, there was a sweet harmony & consent between body and soul, and God:
p-acp dt n1 pp-f po21 n1 pns21 vbd2s av-j j cc j, pc-acp vbds dt j n1 cc n1 p-acp n1 cc n1, cc np1:
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the body was as an instrument at hand for all offices imposed by the soule, the inferiour parts were naturally submitted vnto the superiour parts of the soule, the superiour parts in all things vnto God:
the body was as an Instrument At hand for all Offices imposed by the soul, the inferior parts were naturally submitted unto the superior parts of the soul, the superior parts in all things unto God:
dt n1 vbds p-acp dt n1 p-acp n1 p-acp d n2 vvn p-acp dt n1, dt j-jn n2 vbdr av-j vvn p-acp dt j-jn n2 pp-f dt n1, dt j-jn n2 p-acp d n2 p-acp np1:
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there was no discord at all, no neede of a golden bridle: grace was connaturall; male and female was created in Gods image:
there was no discord At all, no need of a golden bridle: grace was connatural; male and female was created in God's image:
pc-acp vbds dx n1 p-acp d, dx n1 pp-f dt j vvi: n1 vbds j; j-jn cc n-jn vbds vvn p-acp ng1 n1:
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God made man iust, he saw that all his workes were good. God made man just, he saw that all his works were good.
np1 vvd n1 j, pns31 vvd cst d po31 n2 vbdr j.
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2626
In this prescript therefore the wayes of the Lord are equall, hee requireth not what hee gaue not first, reapeth not where hee did not first sowe, gathereth not where hee did not strawe:
In this prescript Therefore the ways of the Lord Are equal, he requires not what he gave not First, reapeth not where he did not First sow, gathereth not where he did not straw:
p-acp d n1 av dt n2 pp-f dt n1 vbr j-jn, pns31 vvz xx r-crq pns31 vvd xx ord, vvz xx c-crq pns31 vdd xx ord vvi, vvz xx c-crq pns31 vdd xx n1:
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so that hence it will follow:
so that hence it will follow:
av cst av pn31 vmb vvi:
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if thou answer him not, thy mouth shall bee stopped, thou hast no word in defence.
if thou answer him not, thy Mouth shall be stopped, thou hast no word in defence.
cs pns21 vvb pno31 xx, po21 n1 vmb vbi vvn, pns21 vh2 dx n1 p-acp n1.
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Consider that which the Lord calleth for, is no more then what thou hast yeelded other Lords, thou art by corrupt nature of thy father the deuill,
Consider that which the Lord calls for, is no more then what thou hast yielded other lords, thou art by corrupt nature of thy father the Devil,
vvb d r-crq dt n1 vvz p-acp, vbz dx dc cs r-crq pns21 vh2 vvn j-jn n2, pns21 vb2r p-acp j n1 pp-f po21 n1 dt n1,
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and thou hast done his workes; and thou hast done his works;
cc pns21 vh2 vdn po31 n2;
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without reseruation thou hast beene the seruant of sinne: all the imaginations of the thoughts of thine heart haue beene euill onely and continuall;
without reservation thou hast been the servant of sin: all the Imaginations of the thoughts of thine heart have been evil only and continual;
p-acp n1 pns21 vh2 vbn dt n1 pp-f n1: d dt n2 pp-f dt n2 pp-f po21 n1 vhb vbn j-jn av-j cc j;
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though thou hast professed the knowledge of God, in thy workes thou hast denied it, thou hast beene abominable,
though thou hast professed the knowledge of God, in thy works thou hast denied it, thou hast been abominable,
cs pns21 vh2 vvn dt n1 pp-f np1, p-acp po21 n2 pns21 vh2 vvn pn31, pns21 vh2 vbn j,
(21) sermon (DIV2)
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and vnto euery good worke reprobate: and unto every good work Reprobate:
cc p-acp d j n1 j-jn:
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Thy body and soule haue beene obedient vnto sinne in the lusts thereof, •hou hast giuen thy members as weapons to and for sinne:
Thy body and soul have been obedient unto sin in the Lustiest thereof, •hou haste given thy members as weapons to and for sin:
po21 n1 cc n1 vhb vbn j p-acp n1 p-acp dt n2 av, vv2 n1 vvn po21 n2 c-acp n2 p-acp cc p-acp n1:
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Thou hast beene as the vine in Ezechiel, as any tree in the forrest, as any Gentile, vnfit for any good worke, no, not to make a pinne to hang a thing on, good for nothing but to burne:
Thou hast been as the vine in Ezechiel, as any tree in the forest, as any Gentile, unfit for any good work, no, not to make a pin to hang a thing on, good for nothing but to burn:
pns21 vh2 vbn p-acp dt n1 p-acp np1, c-acp d n1 p-acp dt n1, p-acp d j, j p-acp d j n1, uh-dx, xx pc-acp vvi dt n1 pc-acp vvi dt n1 a-acp, j p-acp pix cc-acp pc-acp vvi:
(21) sermon (DIV2)
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thou hast beene a very drudge, and packhorse vnto the world, risen early, gone late to bed, denied thy selfe meate, and drinke, and sleepe;
thou hast been a very drudge, and packhorse unto the world, risen early, gone late to Bed, denied thy self meat, and drink, and sleep;
pns21 vh2 vbn dt j n1, cc n1 p-acp dt n1, vvn av-j, vvn av-j p-acp n1, vvd po21 n1 n1, cc vvi, cc n1;
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2637
been without God, not once calling vpon his name in the day, and all out of faithfulnesse to that Master.
been without God, not once calling upon his name in the day, and all out of faithfulness to that Master.
vbn p-acp np1, xx a-acp vvg p-acp po31 n1 p-acp dt n1, cc d av pp-f n1 p-acp d n1.
(21) sermon (DIV2)
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Equity requireth of vs Christians by profession, such as haue giuen vp our names vnto GOD in baptisme, that our care and industrie bee no lesse in the seruice of this Lord, th•n it hath beene for those, as wee haue obayed them in all,
Equity requires of us Christians by profession, such as have given up our names unto GOD in Baptism, that our care and industry be no less in the service of this Lord, th•n it hath been for those, as we have obeyed them in all,
n1 vvz pp-f pno12 njpg2 p-acp n1, d c-acp vhb vvn a-acp po12 n2 p-acp np1 p-acp n1, cst po12 n1 cc n1 vbb dx dc p-acp dt n1 pp-f d n1, vvb pn31 vhz vbn p-acp d, c-acp pns12 vhb vvn pno32 p-acp d,
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2639
and giu•n vp bodies and soules as instruments and weapons in all, so we should God, Rom. 6 I hope the Lord hath bene as good I, better when ye did him no seruice,and giu•n up bodies and Souls as Instruments and weapons in all, so we should God, Rom. 6 I hope the Lord hath be as good I, better when you did him no service,
cc vvn a-acp n2 cc n2 c-acp n2 cc n2 p-acp d, av pns12 vmd np1, np1 crd pns11 vvb dt n1 vhz vbn a-acp j pns11, j c-crq pn22 vdd pno31 dx n1,
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2640
when you did others all) and may bee at last as those others:
when you did Others all) and may be At last as those Others:
c-crq pn22 vdd ng2-jn d) cc vmb vbi p-acp ord c-acp d n2-jn:
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2641
if you could giue him better seruice, there is a cause, I suppose (in common reason) you cannot but giue him as much.
if you could give him better service, there is a cause, I suppose (in Common reason) you cannot but give him as much.
cs pn22 vmd vvi pno31 jc n1, pc-acp vbz dt n1, pns11 vvb (p-acp j n1) pn22 vmbx cc-acp vvi pno31 a-acp av-d.
(21) sermon (DIV2)
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2642
Consider that which the Lord requireth, is that wee be not conformed vnto sinne, the world,
Consider that which the Lord requires, is that we be not conformed unto sin, the world,
vvb d r-crq dt n1 vvz, vbz cst pns12 vbb xx vvn p-acp n1, dt n1,
(21) sermon (DIV2)
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2643
and the deuill, that wee be conformed to his holy law, to Christ to himselfe. The former in it selfe vgly, odious, lothsome, •o be abhorred;
and the Devil, that we be conformed to his holy law, to christ to himself. The former in it self ugly, odious, loathsome, •o be abhorred;
cc dt n1, cst pns12 vbb vvn p-acp po31 j n1, p-acp np1 p-acp px31. dt j p-acp pn31 n1 j, j, j, av vbb vvn;
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the latter in ••self amiabl•, louely, appetible, most of all to bee desired.
the latter in ••self amiabl•, lovely, appetible, most of all to be desired.
dt d p-acp n1 n1, j, j, av-ds pp-f d pc-acp vbi vvn.
(21) sermon (DIV2)
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2645
Did the Lord require any thing, his iust and holy will ought to be vnto vs a law,
Did the Lord require any thing, his just and holy will ought to be unto us a law,
vdd dt n1 vvb d n1, po31 j cc j n1 vmd pc-acp vbi p-acp pno12 dt n1,
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2646
when as hee requireth these things, he is to be obayed much more.
when as he requires these things, he is to be obeyed much more.
c-crq c-acp pns31 vvz d n2, pns31 vbz pc-acp vbi vvn av-d dc.
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2647
Consider that reseruation of thy selfe, or liuing in any sinne, is but the spice of hypocrisie,
Consider that reservation of thy self, or living in any sin, is but the spice of hypocrisy,
vvb d n1 pp-f po21 n1, cc vvg p-acp d n1, vbz p-acp dt n1 pp-f n1,
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and that which proclaimeth thee an hypocrite to the world, thou art no better:
and that which proclaims thee an hypocrite to the world, thou art no better:
cc cst r-crq vvz pno21 dt n1 p-acp dt n1, pns21 vb2r av-dx av-jc:
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2649
an hypoc•ite may abstaine from some euils, and doe some contrary good things in his manner, in regard of appearance and shew.
an hypoc•ite may abstain from Some evils, and do Some contrary good things in his manner, in regard of appearance and show.
dt n1 vmb vvi p-acp d n2-jn, cc vdb d j-jn j n2 p-acp po31 n1, p-acp n1 pp-f n1 cc n1.
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2650
Herod heard Iohn the Baptist, often, gladly, the Text saith, hee did many things, and yet an hypocrite. Herod herd John the Baptist, often, gladly, the Text Says, he did many things, and yet an hypocrite.
np1 vvd np1 dt n1, av, av-j, dt n1 vvz, pns31 vdd d n2, cc av dt n1.
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2651
I discouered to be so, being put to the putting away his brother Philips wife, Herodias.
I discovered to be so, being put to the putting away his brother Philips wife, Herodias.
pns11 vvd pc-acp vbi av, vbg vvn p-acp dt vvg av po31 n1 vvz n1, np1.
(21) sermon (DIV2)
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2652
Hee will neither heare nor doe, Iohn must to prison, and if the Damosell please to aske it, shee shall haue his head.
He will neither hear nor doe, John must to prison, and if the Damosel please to ask it, she shall have his head.
pns31 vmb av-dx vvi ccx n1, np1 vmb p-acp n1, cc cs dt n1 vvb pc-acp vvi pn31, pns31 vmb vhi po31 n1.
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2653
Jehu, very Zealous for the Lord (if you beleeue himselfe) Ionadab must see his Zeale, hee pretended the word of the Lord by the Prophet Eliah, for all he did:Jehu, very Zealous for the Lord (if you believe himself) Ionadab must see his Zeal, he pretended the word of the Lord by the Prophet Elijah, for all he did:
np1, av j p-acp dt n1 (cs pn22 vvb px31) np1 vmb vvi po31 n1, pns31 vvd dt n1 pp-f dt n1 p-acp dt n1 np1, p-acp d pns31 vdd:
(21) sermon (DIV2)
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2654
not a word of that must fall to the ground, concerning the house of Ahab, 2. King. 10.10. Hee was zealous against Baal, hee destroyed him out of Jsrael, and yet an hypocrite, discouered to be so by his idolatry, hee departed not from all idolatry, hee worshipped the Calues in Dan and Bethel: not a word of that must fallen to the ground, Concerning the house of Ahab, 2. King. 10.10. He was zealous against Baal, he destroyed him out of Israel, and yet an hypocrite, discovered to be so by his idolatry, he departed not from all idolatry, he worshipped the Calves in Dan and Bethel:
xx dt n1 pp-f d vmb vvi p-acp dt n1, vvg dt n1 pp-f np1, crd n1. crd. pns31 vbds j p-acp np1, pns31 vvd pno31 av pp-f np1, cc av dt n1, vvn pc-acp vbi av p-acp po31 n1, pns31 vvd xx p-acp d n1, pns31 vvd dt n2 p-acp n1 cc np1:
(21) sermon (DIV2)
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2655
he did but chop and change idolatry.
he did but chop and change idolatry.
pns31 vdd p-acp vvi cc vvi n1.
(21) sermon (DIV2)
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2656
The Pharisie, a grosse hypocrite, could say, hee was no adulterer, extortioner, or vniust person, he did fast and pray,
The Pharisee, a gross hypocrite, could say, he was no adulterer, extortioner, or unjust person, he did fast and pray,
dt n1, dt j n1, vmd vvi, pns31 vbds dx n1, n1, cc j n1, pns31 vdd av-j cc vvi,
(21) sermon (DIV2)
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2657
and pay tythes of all that hee did possesse. and pay Tithes of all that he did possess.
cc vvi n2 pp-f d cst pns31 vdd vvi.
(21) sermon (DIV2)
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2658
They did tythe, Mint, and Cummin, and Annis, and yet discouered many wayes to bee hypocrites, they left vndone the greatest things of the Law.
They did tithe, Mint, and Cummin, and Annis, and yet discovered many ways to be Hypocrites, they left undone the greatest things of the Law.
pns32 vdd vvi, n1, cc np1, cc np1, cc av vvd d n2 pc-acp vbi n2, pns32 vvd vvn dt js n2 pp-f dt n1.
(21) sermon (DIV2)
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2659
They could straine all Gnats, and swallow Camels. They could strain all Gnats, and swallow Camels.
pns32 vmd vvi d n2, cc vvi n2.
(21) sermon (DIV2)
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2660
Be thou whatsoeuer, abstaine from many euils, doe many good things so long as thou art not vniuersall;
Be thou whatsoever, abstain from many evils, do many good things so long as thou art not universal;
vbb pns21 r-crq, vvb p-acp d n2-jn, vdb d j n2 av av-j c-acp pns21 vb2r xx j;
(21) sermon (DIV2)
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2661
thou art a nominallist, an hypocrite: thy speech and curtold practises doe betray thee. Consider, so long thou art a man open to all the curses of the Lord:
thou art a nominallist, an hypocrite: thy speech and curtold practises do betray thee. Consider, so long thou art a man open to all the curses of the Lord:
pns21 vb2r dt n1, dt n1: po21 n1 cc vvd n2 vdb vvi pno21. vvi, av av-j pns21 vb2r dt n1 j p-acp d dt n2 pp-f dt n1:
(21) sermon (DIV2)
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2662
thou art but an hypocrite, and must looke for thy portion with them. The word of God like thunder soundeth, Cursed is euery one that abideth not in all the commandements of God, to doe them.
thou art but an hypocrite, and must look for thy portion with them. The word of God like thunder soundeth, Cursed is every one that Abideth not in all the Commandments of God, to do them.
pns21 vb2r p-acp dt n1, cc vmb vvi p-acp po21 n1 p-acp pno32. dt n1 pp-f np1 av-j n1 vvz, vvn vbz d pi cst vvz xx p-acp d dt n2 pp-f np1, pc-acp vdi pno32.
(21) sermon (DIV2)
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2663
Jf thou shalt not obserue all these commandements, all these curses shall light vpon thee, and ouertake thee:
If thou shalt not observe all these Commandments, all these curses shall Light upon thee, and overtake thee:
cs pns21 vm2 xx vvi d d n2, d d n2 vmb vvi p-acp pno21, cc vvi pno21:
(21) sermon (DIV2)
551
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2664
Hee that keepeth the whole law, and yet faileth in one, is guilty of all. One sinne is sinne, as well as a thousand, an offence against the chiefest good,He that Keepeth the Whole law, and yet Faileth in one, is guilty of all. One sin is sin, as well as a thousand, an offence against the chiefest good,
pns31 cst vvz dt j-jn n1, cc av vvz p-acp pi, vbz j pp-f d. crd n1 vbz n1, c-acp av c-acp dt crd, dt n1 p-acp dt js-jn j,
(21) sermon (DIV2)
551
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2665
an infinite God, and its wages is death, temporall, spirituall, eternall.
an infinite God, and its wages is death, temporal, spiritual, Eternal.
dt j np1, cc po31 n2 vbz n1, j, j, j.
(21) sermon (DIV2)
551
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2666
Tell mee in reason, will not one Th••fe in thine house, with one key to thy ch•st or treasurie vndoe thee, being suffered,
Tell me in reason, will not one Th••fe in thine house, with one key to thy ch•st or treasury undo thee, being suffered,
vvb pno11 p-acp n1, vmb xx crd n1 p-acp po21 n1, p-acp crd n1 p-acp po21 n1 cc n1 vvb pno21, vbg vvn,
(21) sermon (DIV2)
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2667
as well as a thousand? Will not one mortall wound produce death as well as a thousand? One leake in a ship suffered, sinke the same,
as well as a thousand? Will not one Mortal wound produce death as well as a thousand? One leak in a ship suffered, sink the same,
c-acp av c-acp dt crd? n1 xx pi j-jn n1 vvi n1 c-acp av c-acp dt crd? crd n1 p-acp dt n1 vvd, vvi dt d,
(21) sermon (DIV2)
552
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2668
as wel as a thousand? Is not one by path •nough to misleade thee from thi•e intended p•ace,
as well as a thousand? Is not one by path •nough to mislead thee from thi•e intended p•ace,
c-acp av c-acp dt crd? vbz xx pi p-acp n1 av-d pc-acp vvi pno21 p-acp j j-vvn n1,
(21) sermon (DIV2)
552
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2669
as well as a thousand? These particulars thou wilt graunt, and there is the same reason for a life in any one sin•e.
as well as a thousand? These particulars thou wilt grant, and there is the same reason for a life in any one sin•e.
c-acp av c-acp dt crd? np1 n2-j pns21 vm2 vvi, cc pc-acp vbz dt d n1 p-acp dt n1 p-acp d crd n1.
(21) sermon (DIV2)
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2670
Sinne in thy bosome, is as a thiefe to thine estate, as the wise man of adultery, I may say of any sinne:
Sin in thy bosom, is as a thief to thine estate, as the wise man of adultery, I may say of any sin:
n1 p-acp po21 n1, vbz p-acp dt n1 p-acp po21 n1, c-acp dt j n1 pp-f n1, pns11 vmb vvi pp-f d n1:
(21) sermon (DIV2)
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2671
It will consume all that euer thou hast. It is a wound, a mortall wound, it wages is death;It will consume all that ever thou hast. It is a wound, a Mortal wound, it wages is death;
pn31 vmb vvi d cst av pns21 vh2. pn31 vbz dt n1, dt j-jn n1, pn31 n2 vbz n1;
(21) sermon (DIV2)
553
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2672
it is a leake in a ship, and will sinke the soule to the neathermost hell.
it is a leak in a ship, and will sink the soul to the nethermost hell.
pn31 vbz dt n1 p-acp dt n1, cc vmb vvi dt n1 p-acp dt j n1.
(21) sermon (DIV2)
554
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2673
It is in a word, a by-path, destruction and miserie is in that way. A thousand sinnes liued in, deserue greater punishments in hell then one, one deserueth hell:
It is in a word, a bypath, destruction and misery is in that Way. A thousand Sins lived in, deserve greater punishments in hell then one, one deserves hell:
pn31 vbz p-acp dt n1, dt n1, n1 cc n1 vbz p-acp d n1. dt crd n2 vvn p-acp, vvb jc n2 p-acp n1 cs pi, pi vvz n1:
(21) sermon (DIV2)
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2674
that thou liuest in one (if it were possible) may exempt thee from so much torment, it cannot exempt thee from all.
that thou Livest in one (if it were possible) may exempt thee from so much torment, it cannot exempt thee from all.
cst pns21 vv2 p-acp pi (cs pn31 vbdr j) vmb vvi pno21 p-acp av d n1, pn31 vmbx vvi pno21 p-acp d.
(21) sermon (DIV2)
554
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2675
And let me tell thee, if conscience happen to awake, one sin will be as a thousand,
And let me tell thee, if conscience happen to awake, one since will be as a thousand,
cc vvb pno11 vvi pno21, cs n1 vvb pc-acp vvi, crd n1 vmb vbi p-acp dt crd,
(21) sermon (DIV2)
555
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2676
and equally affright thee in these times of mortality: I haue had experience of some terrified in conscience, for the remembrance of one sinne.
and equally affright thee in these times of mortality: I have had experience of Some terrified in conscience, for the remembrance of one sin.
cc av-jn vvi pno21 p-acp d n2 pp-f n1: pns11 vhb vhn n1 pp-f d vvn p-acp n1, p-acp dt n1 pp-f crd n1.
(21) sermon (DIV2)
555
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2677
I haue seene some tremble for one sinne, afraid least GOD should take them away liuing in it.
I have seen Some tremble for one sin, afraid lest GOD should take them away living in it.
pns11 vhb vvn d vvb p-acp crd n1, j cs np1 vmd vvi pno32 av vvg p-acp pn31.
(21) sermon (DIV2)
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2678
Their speech in that respect hath beene vnto me;
Their speech in that respect hath been unto me;
po32 n1 p-acp d n1 vhz vbn p-acp pno11;
(21) sermon (DIV2)
555
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2679
Sir, what shall I doe to bee saued, as sometimes the trembling Iaylor did: a wounded conscience who can beare? That one wound wil be sufficient, except the Lord heale it.Sir, what shall I do to be saved, as sometime the trembling Jailer did: a wounded conscience who can bear? That one wound will be sufficient, except the Lord heal it.
n1, r-crq vmb pns11 vdi pc-acp vbi vvn, c-acp av dt j-vvg n1 vdd: dt j-vvn n1 r-crq vmb vvi? cst crd n1 vmb vbi j, c-acp dt n1 vvi pn31.
(21) sermon (DIV2)
555
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2680
When as the Lord willeth vs to cut off right hands, and to plucke out right eyes offending, and sheweth as a reason, that it is better to enter into heauen maymed,
When as the Lord wills us to Cut off right hands, and to pluck out right eyes offending, and shows as a reason, that it is better to enter into heaven maimed,
c-crq c-acp dt n1 vvz pno12 pc-acp vvi a-acp j-jn n2, cc pc-acp vvi av j-jn n2 vvg, cc vvz p-acp dt n1, cst pn31 vbz jc pc-acp vvi p-acp n1 vvn,
(21) sermon (DIV2)
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2681
then with all to bee cast body and soule into hell. then with all to be cast body and soul into hell.
av p-acp d pc-acp vbi vvn n1 cc n1 p-acp n1.
(21) sermon (DIV2)
555
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2682
He doth intend to shew vs the danger of beloued and darling sinnes, the not parting with one sinne as deere as a member of the body, will endanger all, and cast all into hell.
He does intend to show us the danger of Beloved and darling Sins, the not parting with one sin as deer as a member of the body, will endanger all, and cast all into hell.
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Consider, it is an inseparable property of a Christian indeede, to turne from euery wicked way,
Consider, it is an inseparable property of a Christian indeed, to turn from every wicked Way,
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and to turne vnto God, according to all his commandements. Dauids profession was; I hate euery euill way:
and to turn unto God, according to all his Commandments. David profession was; I hate every evil Way:
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I haue refrained my feete from euery euill way:
I have refrained my feet from every evil Way:
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So let me not be confounded, whilst I haue respect vnto euery one of thy Commaundements Iosiah turned vnto the Lord with all his heart, and with all his soule, and with all his might, according to all the law of Moses Zacharie and Elizabeth were both iust before God, and walked in all the commandements of GOD without reproofe, &c. Of the Corinthians Saint Paul, that they were enriched in euery thing &c. and that they did come behinde in no gift. So let me not be confounded, while I have respect unto every one of thy commandments Josiah turned unto the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses Zacharias and Elizabeth were both just before God, and walked in all the Commandments of GOD without reproof, etc. Of the Corinthians Saint Paul, that they were enriched in every thing etc. and that they did come behind in no gift.
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Of a vessell of honour hee is one that is sanctified, and meete for the Masters vse, prepared vnto enery good worke. Of a vessel of honour he is one that is sanctified, and meet for the Masters use, prepared unto enery good work.
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Indeede as Gods promise is, to saue from all vncleanenesses, to take away the hard heart, to giue a new heart, to cause to walke in his statutes and commandements,
Indeed as God's promise is, to save from all vncleanenesses, to take away the hard heart, to give a new heart, to cause to walk in his statutes and Commandments,
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and to doe them, &c. so grace appearing to saluation, teacheth (with efficacie) to denie vngodlinesse and worldly lusts indefinitely,
and to do them, etc. so grace appearing to salvation, Teaches (with efficacy) to deny ungodliness and worldly Lustiest indefinitely,
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and so to liue a godly, righteous, and a sober life: If any man bee in Iesus Christ, hee is a new creature:
and so to live a godly, righteous, and a Sobrium life: If any man be in Iesus christ, he is a new creature:
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all olde things are past, all things are become new, The blood of the euerlasting couenant maketh perfect vnto euery good worke,
all old things Are past, all things Are become new, The blood of the everlasting Covenant makes perfect unto every good work,
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and worketh in vs whatsoeuer is pleasing in Gods sight:
and works in us whatsoever is pleasing in God's sighed:
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Where the spirit is, there is liberty, in regard of guilt and power of sinne, &c. It is working liberty from the staine also, there are all the fruites of the spirit. Where the Spirit is, there is liberty, in regard of guilt and power of sin, etc. It is working liberty from the stain also, there Are all the fruits of the Spirit.
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If thou hast this, thou mayest make good the spirit, fellowship with Christ, the fauour of God, that thou art a Christian indeede,
If thou hast this, thou Mayest make good the Spirit, fellowship with christ, the favour of God, that thou art a Christian indeed,
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when as on the contrary thou hast no part, nor portion as yet in this businesse.
when as on the contrary thou hast no part, nor portion as yet in this business.
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Finally: Consider all the promises of God are made vnto this, reade those blessings, Deut. 28. it may be some one or other of those blessings may as yet preuaile with thee.Finally: Consider all the promises of God Are made unto this, read those blessings, Deuteronomy 28. it may be Some one or other of those blessings may as yet prevail with thee.
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All thine impellments to sinne (if thou ballance this matter) are not to be compared with one of those blessings, much lesse withall:
All thine impellments to sin (if thou balance this matter) Are not to be compared with one of those blessings, much less withal:
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amongst the rest, there is deliuerance from the pestilence; who is the man now that will liue long, and see happy dayes:
among the rest, there is deliverance from the pestilence; who is the man now that will live long, and see happy days:
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That will be deliuered in this perillous time? Who will not? Not a man but will answer, I: Consider Gods voyce and prescript.
That will be Delivered in this perilous time? Who will not? Not a man but will answer, I: Consider God's voice and prescript.
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Turne from euery euill way, turne vnto God according to all his commandements. If otherwise, all the world cannot secure thee in these times:Turn from every evil Way, turn unto God according to all his Commandments. If otherwise, all the world cannot secure thee in these times:
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thou hast sufficient matter, the causes of death in thee: Thou canst looke for no other;
thou hast sufficient matter, the Causes of death in thee: Thou Canst look for no other;
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and if thou escape now thou shalt die for thy sinnes: Thy wife hath but a short husband of thee:
and if thou escape now thou shalt die for thy Sins: Thy wife hath but a short husband of thee:
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thy child a short father, thine house and goods, &c a short Master: Thy life is as a little water spilt on the ground;
thy child a short father, thine house and goods, etc. a short Master: Thy life is as a little water spilled on the ground;
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thou must die, and then commeth iudgement. In that day thou must giue an account of euery sinne:
thou must die, and then comes judgement. In that day thou must give an account of every sin:
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Verily I say vnto you, that for euery idle word you shall giue an account in the day of iudgement.
Verily I say unto you, that for every idle word you shall give an account in the day of judgement.
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Behold, saith Enoch, the seauenth from Adam (as St. Iude relateth it) hee commeth, hee commeth to execute iudgement vpon all,
Behold, Says Enoch, the Seventh from Adam (as Saint Iude relateth it) he comes, he comes to execute judgement upon all,
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and to conuince all, of all vngodly deedes, which they haue vngodly committed, and of all hard speeches which vngodly sinners haue spoken, Ver. 14. All vngodly men for all vngodly deedes:and to convince all, of all ungodly Deeds, which they have ungodly committed, and of all hard Speeches which ungodly Sinners have spoken, Ver. 14. All ungodly men for all ungodly Deeds:
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not one man, not one deed, not one vngodly deede, not one vngodly word shall bee past by:
not one man, not one deed, not one ungodly deed, not one ungodly word shall be passed by:
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the plague may be the meanes this very day, this very day these words may bee executed in part.
the plague may be the means this very day, this very day these words may be executed in part.
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Knowing the terrour of this day, I beseech you to repent, obay Gods prescript, turne from euery euill way to the Lord, according vnto euery one of his commandements.Knowing the terror of this day, I beseech you to Repent, obey God's prescript, turn from every evil Way to the Lord, according unto every one of his Commandments.
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And so much for the meanes which are to bee vsed and performed by vs. COme wee now to the meanes preuious vnto this effect in God, Hearing and forgiuenesse:
And so much for the means which Are to be used and performed by us COme we now to the means previous unto this Effect in God, Hearing and forgiveness:
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And hence gather, that the Lord may beale the Land of the plague, he must first heare our prayers.
And hence gather, that the Lord may Beale the Land of the plague, he must First hear our Prayers.
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Hearing is not giuen properly to God, neither hath God eares 〈 ◊ 〉 hee onely in these speeches condesc•nd•th to our infirmities:
Hearing is not given properly to God, neither hath God ears 〈 ◊ 〉 he only in these Speeches condesc•nd•th to our infirmities:
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it denoteth his readinesse to receiue our prayers, and to graunt our requests:
it denoteth his readiness to receive our Prayers, and to grant our requests:
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As Salomon prayeth, that God will heare and forgiue, so the Lords p•omise is in that order, I will heare, and forgiue, and heale the land:
As Solomon Prayeth, that God will hear and forgive, so the lords p•omise is in that order, I will hear, and forgive, and heal the land:
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First, God heard the groanes of Israel in Egipt, and then helped them: I sought the Lord, hee heard mee, and deliuered mee.
First, God herd the groans of Israel in Egypt, and then helped them: I sought the Lord, he herd me, and Delivered me.
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This poore man cried, the Lord heard him, and sa•ed him out of all his trouble. This poor man cried, the Lord herd him, and sa•ed him out of all his trouble.
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The righteous crie, and the Lord heareth and deliuereth them out of all their trouble. I will stand no longer in the proofe of it, but put it to vse.The righteous cry, and the Lord hears and Delivereth them out of all their trouble. I will stand no longer in the proof of it, but put it to use.
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Learne hence the neces•ity of prayer, in this time of prayer to God, such prayer as hee promiseth hearing vnto:
Learn hence the neces•ity of prayer, in this time of prayer to God, such prayer as he promises hearing unto:
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This was a sufficient ground of that publique iniunction of prayer, of our p•rseuerance in the solemne performance of it,
This was a sufficient ground of that public injunction of prayer, of our p•rseuerance in the solemn performance of it,
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and stirring vs vp vnto this worke: to pray and not to be wearie:
and stirring us up unto this work: to pray and not to be weary:
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There is great hope that at length our Land shall be healed if we pray, God is a God that heareth prayer.
There is great hope that At length our Land shall be healed if we pray, God is a God that hears prayer.
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Howsoeuer it be true, that GOD heareth not sinners: Will God (saith Iob) heare his crie when trouble commeth vpon him: hee will not;
Howsoever it be true, that GOD hears not Sinners: Will God (Says Job) hear his cry when trouble comes upon him: he will not;
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Surely the Lord will not heare vanity: Surely the Lord will not hear vanity:
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They called, but there was none to saue them, yea vpon the Lord, but hee answered them not; They called, but there was none to save them, yea upon the Lord, but he answered them not;
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Yet it shall be otherwise, God will heare the prayers of his people; the promise of the Lord is, if they pray, J will heare;
Yet it shall be otherwise, God will hear the Prayers of his people; the promise of the Lord is, if they pray, J will hear;
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hearing prayer, is one of Gods holy attributes: All flesh shall resort vnto thee A God hearing prayer.
hearing prayer, is one of God's holy attributes: All Flesh shall resort unto thee A God hearing prayer.
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By it hath God beene made knowne, and hee intendeth the same. By it hath God been made known, and he intends the same.
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Of Manasses it is said, that (being in misery) hee prayed vnto the Lord, and that the Lord was entreated,
Of Manasses it is said, that (being in misery) he prayed unto the Lord, and that the Lord was entreated,
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and brought him againe vnto his Kingdome. And it is added, that then Manasses knew that the Lord he was God; and brought him again unto his Kingdom. And it is added, that then Manasses knew that the Lord he was God;
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and so when Israel halted betweene God and Baal;
and so when Israel halted between God and Baal;
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by Gods hearing the prayer of Eliah, they knew, and cried out, The Lord hee is God.
by God's hearing the prayer of Elijah, they knew, and cried out, The Lord he is God.
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There are many amongst vs that know not the Lord, the best know him but in part, and so serue him.
There Are many among us that know not the Lord, the best know him but in part, and so serve him.
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That the Lord may now gaine some soule belonging vnto him, that the word preached may be effectuall to that end, that the Lord may roote,
That the Lord may now gain Some soul belonging unto him, that the word preached may be effectual to that end, that the Lord may root,
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and ground, and establish his owne, there is good hope hee will heare our prayers.
and ground, and establish his own, there is good hope he will hear our Prayers.
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The Lord greatly desireth our faith in him, it encrease, our loue, our walking before him, our prayer, our praise.
The Lord greatly Desires our faith in him, it increase, our love, our walking before him, our prayer, our praise.
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It is his end in all his ordinances, next vnto his owne glory, and the glorifying of his Sonne;
It is his end in all his ordinances, next unto his own glory, and the glorifying of his Son;
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it is Indeede our saluation, and will bee wanting in no good meanes that may stirre vs vp vnto the same:
it is Indeed our salvation, and will be wanting in no good means that may stir us up unto the same:
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Hearing of prayer being a meanes, he will not be now wanting to vs in the same:
Hearing of prayer being a means, he will not be now wanting to us in the same:
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experience of Gods dealing with others, in this respect, is a great encouragement. For this shall euery man that is godly pray vnto thee:
experience of God's dealing with Others, in this respect, is a great encouragement. For this shall every man that is godly pray unto thee:
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J sought the Lord and he heard me, as Dauid, to encourage others: How much more experience of Gods hearing vs? I loue the Lord, saith Dauid, J sought the Lord and he herd me, as David, to encourage Others: How much more experience of God's hearing us? I love the Lord, Says David,
pns11 vvd dt n1 cc pns31 vvd pno11, c-acp np1, pc-acp vvi n2-jn: c-crq d dc n1 pp-f n2 vvg pno12? pns11 vvb dt n1, vvz np1,
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because hee hath heard my voyce, and my supplication;
Because he hath herd my voice, and my supplication;
c-acp pns31 vhz vvn po11 n1, cc po11 n1;
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because hee hath enclined his eare vnto mee, therefore will I call vpon him as long as J liue. Because he hath inclined his ear unto me, Therefore will I call upon him as long as J live.
c-acp pns31 vhz vvd po31 n1 p-acp pno11, av vmb pns11 vvi p-acp pno31 c-acp av-j c-acp pns11 vvb.
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Vpon this ground he will loue, hee will continue and perseuere in loue and prayer:
Upon this ground he will love, he will continue and persevere in love and prayer:
p-acp d n1 pns31 vmb vvi, pns31 vmb vvi cc vvi p-acp n1 cc n1:
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his resolution is, to walke before the Lord, to giue thanks to God, to pay his vowes in the congregation: He is at a nonplus;
his resolution is, to walk before the Lord, to give thanks to God, to pay his vows in the congregation: He is At a nonplus;
po31 n1 vbz, p-acp vvb p-acp dt n1, p-acp vvb n2 p-acp np1, p-acp vvi po31 n2 p-acp dt n1: pns31 vbz p-acp dt n1;
(21) sermon (DIV2)
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what shall I render vnto the Lord? And else where, Blessed be the Lord that hath not turned away his eare from my prayer.
what shall I render unto the Lord? And Else where, Blessed be the Lord that hath not turned away his ear from my prayer.
q-crq vmb pns11 vvi p-acp dt n1? cc av c-crq, vvn vbi dt n1 cst vhz xx vvn av po31 n1 p-acp po11 n1.
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Wh• doe I speake of these things brethren? Surely a (in these times wherein wee walke in the middest of the valley of the shadow of death, when as the sorrowes of death compasse vs about ) to dispose vs to gratitud• in the particulars b• Dauids example, Wh• do I speak of these things brothers? Surely a (in these times wherein we walk in the midst of the valley of the shadow of death, when as the sorrows of death compass us about) to dispose us to gratitud• in the particulars b• David Exampl,
np1 vdb pns11 vvb pp-f d n2 n2? np1 dt (p-acp d n2 c-crq pns12 vvb p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f n1, c-crq c-acp dt n2 pp-f n1 vvi pno12 p-acp) pc-acp vvi pno12 p-acp n1 p-acp dt n2-j n1 npg1 n1,
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when as the Lord shall heare vs, and to engage vs more by promises, and vowes of seruice vnto the Lord so to encourage euery soule in this duty of prayer, euery of the obserued particulars hath great force;
when as the Lord shall hear us, and to engage us more by promises, and vows of service unto the Lord so to encourage every soul in this duty of prayer, every of the observed particulars hath great force;
c-crq c-acp dt n1 vmb vvi pno12, cc pc-acp vvi pno12 dc p-acp n2, cc n2 pp-f n1 p-acp dt n1 av pc-acp vvi d n1 p-acp d n1 pp-f n1, d pp-f dt vvn n2-j vhz j n1;
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we begin to bee weary, the Lord would haue vs to hold out:
we begin to be weary, the Lord would have us to hold out:
pns12 vvb pc-acp vbi j, dt n1 vmd vhi pno12 pc-acp vvi av:
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the more hee disposeth our hearts to pray, the more doth he prepare his eare to heare.
the more he Disposeth our hearts to pray, the more does he prepare his ear to hear.
dt av-dc pns31 vvz po12 n2 pc-acp vvi, dt av-dc vdz pns31 vvi po31 n1 pc-acp vvi.
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The former found in vs, may bee an euidence of the latter in him, and a pledge:
The former found in us, may be an evidence of the latter in him, and a pledge:
dt j vvn p-acp pno12, vmb vbi dt n1 pp-f dt d p-acp pno31, cc dt n1:
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Gods hearing is disposing to that, the healing of our land, wee continuing in prayer, the Lord, will at length heare,
God's hearing is disposing to that, the healing of our land, we Continuing in prayer, the Lord, will At length hear,
n2 vvg vbz vvg p-acp d, dt n-vvg pp-f po12 n1, pns12 vvg p-acp n1, dt n1, vmb p-acp n1 vvi,
(21) sermon (DIV2)
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and forgiue, and heale the Land.
and forgive, and heal the Land.
cc vvb, cc vvi dt n1
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Septemb. 14.12. Day. IN the next place from the order of God.September 14.12. Day. IN the next place from the order of God.
np1 crd. n1. p-acp dt ord n1 p-acp dt n1 pp-f np1.
(22) sermon (DIV2)
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That the Land may bee cured of the Pestilence, there must bee first forginenesse of the sinnes of the Land. Thus Salomon prop•s•th his request, and GOD a•swereth.That the Land may be cured of the Pestilence, there must be First forginenesse of the Sins of the Land. Thus Solomon prop•s•th his request, and GOD a•swereth.
cst dt n1 vmb vbi vvn pp-f dt n1, pc-acp vmb vbi ord n1 pp-f dt n2 pp-f dt n1 av np1 av po31 n1, cc np1 vvz.
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Whilest I kept silence (saith Dauid) my bores waxed olde, and day and night thine•h•nd was heauy vpon mee: Whilst I kept silence (Says David) my boars waxed old, and day and night thine•h•nd was heavy upon me:
cs pns11 vvd n1 (vvz np1) po11 n2 vvd j, cc n1 cc n1 n1 vbds j p-acp pno11:
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I sayd, I will confesse my sins;
I said, I will confess my Sins;
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and thou for gauest mine iniquitie and so (which is to bee supplied) thou remoouedst that hand. And thus in order wee are taught first to pray for forgiuenesse of sinnes, and then deliuerance from euill. First GOD will heare,and thou for Gavest mine iniquity and so (which is to be supplied) thou remoouedst that hand. And thus in order we Are taught First to pray for forgiveness of Sins, and then deliverance from evil. First GOD will hear,
cc pns21 p-acp vvd2 po11 n1 cc av (r-crq vbz pc-acp vbi vvn) pns21 vvd2 d n1. cc av p-acp n1 pns12 vbr vvn ord pc-acp vvi p-acp n1 pp-f n2, cc av n1 p-acp n-jn. np1 np1 vmb vvi,
(22) sermon (DIV2)
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then he will forgiue sinnes, and so heale the Land. 1 It is reasonable:
then he will forgive Sins, and so heal the Land. 1 It is reasonable:
cs pns31 vmb vvi n2, cc av vvi dt n1 vvd pn31 vbz j:
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Because forginenesse of sinnes is a taking away of the cause of the plague, which must euer bee first.
Because forginenesse of Sins is a taking away of the cause of the plague, which must ever be First.
c-acp n1 pp-f n2 vbz dt vvg av pp-f dt n1 pp-f dt n1, r-crq vmb av vbi ord.
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First a man must take away the cause, then effect will dye. Sinne as wee haue heard, is the cause of the plague:
First a man must take away the cause, then Effect will die. Sin as we have herd, is the cause of the plague:
np1 dt n1 vmb vvi av dt n1, cs n1 vmb vvi. n1 c-acp pns12 vhb vvn, vbz dt n1 pp-f dt n1:
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so long as sinne doth remaine in a man, that man is in danger of the plague.
so long as sin does remain in a man, that man is in danger of the plague.
av av-j c-acp n1 vdz vvi p-acp dt n1, cst n1 vbz p-acp n1 pp-f dt n1.
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Remission of sinnes is a taking away of sinnes, A putting of sinnes farre from a man,
Remission of Sins is a taking away of Sins, A putting of Sins Far from a man,
n1 pp-f n2 vbz dt vvg av pp-f n2, dt vvg pp-f n2 av-j p-acp dt n1,
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an vnloosing, or dissolution of the power, binding ouer to punishment; It is a blotting out of sinn: And therefore,an unloosing, or dissolution of the power, binding over to punishment; It is a blotting out of sin: And Therefore,
dt vvg, cc n1 pp-f dt n1, vvg p-acp p-acp n1; pn31 vbz dt vvg av pp-f n1: cc av,
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2 Because with forgiuenesse of sinnes, taking away the cause, amends is made by righteousnesse, there is put satisfaction and compensation vnto Gods exact iustice, by the righteousnesse of Christ, vpon which,
2 Because with forgiveness of Sins, taking away the cause, amends is made by righteousness, there is put satisfaction and compensation unto God's exact Justice, by the righteousness of christ, upon which,
crd p-acp p-acp n1 pp-f n2, vvg av dt n1, n2 vbz vvn p-acp n1, pc-acp vbz vvn n1 cc n1 p-acp npg1 j n1, p-acp dt n1 pp-f np1, p-acp r-crq,
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and whence, remission of sins floweth, the penalty in that is exactly borne and suffered,
and whence, remission of Sins flows, the penalty in that is exactly born and suffered,
cc c-crq, n1 pp-f n2 vvz, dt n1 p-acp d vbz av-j vvn cc vvn,
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and whatsoeuer GOD requireth, put, in regard of which Gods people, his beloued is wholly faire, there is no spott in her, in him shee is compleate.
and whatsoever GOD requires, put, in regard of which God's people, his Beloved is wholly fair, there is no spot in her, in him she is complete.
cc r-crq np1 vvz, vvb, p-acp n1 pp-f r-crq n2 n1, po31 j-vvn vbz av-jn j, pc-acp vbz dx n1 p-acp pno31, p-acp pno31 pns31 vbz j.
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Vntill payment bee made a prisoner cannot be deliuered, when as payment is made he must be deliuered:
Until payment be made a prisoner cannot be Delivered, when as payment is made he must be Delivered:
c-acp n1 vbb vvn dt n1 vmbx vbi vvn, c-crq p-acp n1 vbz vvn pns31 vmb vbi vvn:
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before and vntill that righteousnesse bee put, euill propertie so called may be iustly inflicted, if once that bee put, that euill cannot bee inflicted; and therefore.
before and until that righteousness be put, evil property so called may be justly inflicted, if once that be put, that evil cannot be inflicted; and Therefore.
a-acp cc p-acp d n1 vbi vvn, j-jn n1 av vvn vmb vbi av-j vvn, cs a-acp d vbb vvn, cst av-jn vmbx vbi vvn; cc av.
(22) sermon (DIV2)
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3 Because if forgiuenesse of sins be put, all other meanes prescribed to this ende are present and supposed Humbling our selues by prayer, seeking Gods face, turning from sinnes, turning vnto God, euen compleate repentance, all these are supposed in vs;
3 Because if forgiveness of Sins be put, all other means prescribed to this end Are present and supposed Humbling our selves by prayer, seeking God's face, turning from Sins, turning unto God, even complete Repentance, all these Are supposed in us;
crd c-acp cs n1 pp-f n2 vbb vvn, d j-jn n2 vvn p-acp d n1 vbr j cc j-vvn vvg po12 n2 p-acp n1, vvg npg1 n1, vvg p-acp n2, vvg p-acp np1, av j n1, d d vbr vvn p-acp pno12;
(22) sermon (DIV2)
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I, and hearing our prayer in the Lord: whence healing of the Land followeth, there is a necessity of that, as disposing to the ende.
I, and hearing our prayer in the Lord: whence healing of the Land follows, there is a necessity of that, as disposing to the end.
pns11, cc vvg po12 n1 p-acp dt n1: c-crq vvg pp-f dt n1 vvz, pc-acp vbz dt n1 pp-f d, c-acp vvg p-acp dt n1.
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Which being put, suppose all other meanes conducing thereunto: and so of forgiuenesse of sinnes.
Which being put, suppose all other means conducing thereunto: and so of forgiveness of Sins.
r-crq vbg vvn, vvb d j-jn n2 vvg av: cc av pp-f n1 pp-f n2.
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It seemeth remission of sinnes doth not dispose to the healing of a Land, seeing all those whose sinnes are forgiuen haue not healing,
It seems remission of Sins does not dispose to the healing of a Land, seeing all those whose Sins Are forgiven have not healing,
pn31 vvz n1 pp-f n2 vdz xx vvi p-acp dt n-vvg pp-f dt n1, vvg d d rg-crq n2 vbr vvn n1 xx vvg,
(22) sermon (DIV2)
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and some againe are healed who haue not remission of sinnes. Grant what is obiected, yet it hath no consequence:
and Some again Are healed who have not remission of Sins. Grant what is objected, yet it hath no consequence:
cc d av vbr vvn r-crq vhb xx n1 pp-f n2. vvb r-crq vbz vvn, av pn31 vhz dx n1:
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2775
For clearing of it, we are to consider the plague, and its effect, Death;
For clearing of it, we Are to Consider the plague, and its Effect, Death;
c-acp vvg pp-f pn31, pns12 vbr pc-acp vvi dt n1, cc po31 n1, n1;
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and so the contrary to it, Life, as they are in themselues, or else as they are in relation to such and such persons:
and so the contrary to it, Life, as they Are in themselves, or Else as they Are in Relation to such and such Persons:
cc av dt j-jn p-acp pn31, n1, c-acp pns32 vbr p-acp px32, cc av c-acp pns32 vbr p-acp n1 p-acp d cc d n2:
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For the first, the plague and death are in themselues euill, a curse, and yet not so to Gods children, such as haue forgiuenesse of sinnes; to them it is not compensatory satisfactory, it curse and euill, or sting is taken away.
For the First, the plague and death Are in themselves evil, a curse, and yet not so to God's children, such as have forgiveness of Sins; to them it is not compensatory satisfactory, it curse and evil, or sting is taken away.
c-acp dt ord, dt n1 cc n1 vbr p-acp px32 j-jn, dt n1, cc av xx av p-acp npg1 n2, d c-acp vhb n1 pp-f n2; p-acp pno32 pn31 vbz xx j j, pn31 n1 cc n-jn, cc vvb vbz vvn av.
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Those are blessed that dye in the Lord: Those Are blessed that die in the Lord:
d vbr vvn cst vvb p-acp dt n1:
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the day of death to thē (by what soeuer euill meanes) is better then the day of birth:
the day of death to them (by what soever evil means) is better then the day of birth:
dt n1 pp-f n1 p-acp pno32 (p-acp r-crq av j-jn n2) vbz jc cs dt n1 pp-f n1:
(22) sermon (DIV2)
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To dye is aduantagious, to them it is a cure of all diseases, of sinne it selfe:To die is advantageous, to them it is a cure of all diseases, of sin it self:
pc-acp vvi vbz j, p-acp pno32 pn31 vbz dt n1 pp-f d n2, pp-f n1 pn31 n1:
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a meanes to enter them into their masters ioy. So that though the particular bee not performed vnto them, that which is better is:
a means to enter them into their Masters joy. So that though the particular be not performed unto them, that which is better is:
dt n2 p-acp vvb pno32 p-acp po32 ng1 n1. av cst cs dt j vbi xx vvn p-acp pno32, cst r-crq vbz j vbz:
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and yet so often as that is good, it is performed in kind this way.
and yet so often as that is good, it is performed in kind this Way.
cc av av av c-acp d vbz j, pn31 vbz vvn p-acp n1 d n1.
(22) sermon (DIV2)
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On the other side, life and deliuerance in themselues, blessings, and yet vnto a wicked man a curse;
On the other side, life and deliverance in themselves, blessings, and yet unto a wicked man a curse;
p-acp dt j-jn n1, n1 cc n1 p-acp px32, n2, cc av p-acp dt j n1 dt n1;
(22) sermon (DIV2)
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2784
one •udgement threatned the wicked, is smiting no more: it is a fearefull iudgement to liue and prosper in sinne:
one •udgement threatened the wicked, is smiting no more: it is a fearful judgement to live and prosper in sin:
crd n1 vvd dt j, vbz vvg av-dx av-dc: pn31 vbz dt j n1 pc-acp vvi cc vvi p-acp n1:
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the more a wicked mans dayes are, the more his sinnes must needs bee, and so the greater his iudgement.
the more a wicked men days Are, the more his Sins must needs be, and so the greater his judgement.
dt av-dc dt j ng1 n2 vbr, dt av-dc po31 n2 vmb av vbi, cc av dt jc po31 n1.
(22) sermon (DIV2)
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2786
So that, though the particular iudgement be not executed, that which is worse is, where there is no remission of sinnes.
So that, though the particular judgement be not executed, that which is Worse is, where there is no remission of Sins.
av cst, cs dt j n1 vbb xx vvn, cst r-crq vbz av-jc vbz, c-crq pc-acp vbz dx n1 pp-f n2.
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If forgiuen•sse of sinnes disposeth to the healing of the plague;
If forgiuen•sse of Sins Disposeth to the healing of the plague;
cs n1 pp-f n2 vvz p-acp dt n-vvg pp-f dt n1;
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then (to omit that it teacheth Gods exact iustice) It sheweth vs what we must looke to obtaine before the the Lord in mercy, heale our Land,
then (to omit that it Teaches God's exact Justice) It shows us what we must look to obtain before thee the Lord in mercy, heal our Land,
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namely forgiuenesse of our sins. Healing cannot bee expect•d as a blessing before, as long as sinne is vnpardoned, our score stand•th in Gods booke, guilt lyeth at our doore, is within that house;
namely forgiveness of our Sins. Healing cannot be expect•d as a blessing before, as long as sin is unpardoned, our score stand•th in God's book, guilt lies At our door, is within that house;
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our sore will runne, the hand of the Lord will bee vpon vs day and night: our soar will run, the hand of the Lord will be upon us day and night:
po12 n1 vmb vvi, dt n1 pp-f dt n1 vmb vbi p-acp pno12 n1 cc n1:
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and therefore calleth vpon vs to vse those meanes;
and Therefore calls upon us to use those means;
cc av vvz p-acp pno12 pc-acp vvi d n2;
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vpon this ground are we to goe vnto Gods threane of grace and mercy, through Iesus Christ the Mediator, the Sauiour, to Christ the Aduocate with the Father, the onely Intercessor and Redeemer, to get into him by faith, to wash vs, and to make vs cleane, in his blood, the Fountaine opened for sinne and for vncleannesse, make wee him our peace and propitiation; this is the substance of that Incense in the Censor of Aaron, with which he stood betweene the liuing and the dead,
upon this ground Are we to go unto God's threane of grace and mercy, through Iesus christ the Mediator, the Saviour, to christ the Advocate with the Father, the only Intercessor and Redeemer, to get into him by faith, to wash us, and to make us clean, in his blood, the Fountain opened for sin and for uncleanness, make we him our peace and propitiation; this is the substance of that Incense in the Censor of Aaron, with which he stood between the living and the dead,
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and appeased the wrath of the Lord kindled in the plague.and appeased the wrath of the Lord kindled in the plague.
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Make wee him our friend, and vse him now for the weale of our Land, seeke remission of sinnes by faith in him:
Make we him our friend, and use him now for the weal of our Land, seek remission of Sins by faith in him:
n1 pns12 pno31 po12 n1, cc vvi pno31 av p-acp dt n1 pp-f po12 n1, vvb n1 pp-f n2 p-acp n1 p-acp pno31:
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looke that faith be conditioned, bring with it whatsoeuer God requireth, else to remission of sinnes, of which particularly in my last proposition.
look that faith be conditioned, bring with it whatsoever God requires, Else to remission of Sins, of which particularly in my last proposition.
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2796
Blinde men & women that we are, we busie ourselues altogether about the disease; our eye is vpon that, our finger is vpon that, our month talketh of that;
Blind men & women that we Are, we busy ourselves altogether about the disease; our eye is upon that, our finger is upon that, our Monn talketh of that;
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at furthest, our thoughts are of second causes onely, we think not of the first cause, sinne;
At furthest, our thoughts Are of second Causes only, we think not of the First cause, sin;
p-acp js, po12 n2 vbr pp-f ord n2 av-j, pns12 vvb xx pp-f dt ord n1, n1;
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we vse not Gods meanes for remission and pardon of sinnes, and therefore our disease remaineth, which would bee otherwise,
we use not God's means for remission and pardon of Sins, and Therefore our disease remains, which would be otherwise,
pns12 vvb xx npg1 n2 p-acp n1 cc n1 pp-f n2, cc av po12 n1 vvz, r-crq vmd vbi av,
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if we did wisely consider, That forgiuenesse of our sinnes is that which disposeth vs to the healing of the Land.
if we did wisely Consider, That forgiveness of our Sins is that which Disposeth us to the healing of the Land.
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Before I speake of the order of these meanes, obserne, It is a priuiledge of the Lord to forgiue vs our sins, I will forgiue their sinnes.
Before I speak of the order of these means, obserne, It is a privilege of the Lord to forgive us our Sins, I will forgive their Sins.
c-acp pns11 vvb pp-f dt n1 pp-f d n2, vvb, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi pno12 po12 n2, pns11 vmb vvi po32 n2.
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Thus doth the Lord proclaime himselfe in the Scriptures. The Lord, the Lord, &c. forgiuing iniquitie, transgression and sinnes.
Thus does the Lord proclaim himself in the Scriptures. The Lord, the Lord, etc. forgiving iniquity, Transgression and Sins.
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I, euen I am hee that blotteth out thy transgression for mine owne sake, and will not remember thy sinnes. I, even I am he that blots out thy Transgression for mine own sake, and will not Remember thy Sins.
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And so in many other places. This hath the Church of God professed, as in their prayers for remission of sinnes,
And so in many other places. This hath the Church of God professed, as in their Prayers for remission of Sins,
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so in their prayses and blessings of GOD for the same:
so in their praises and blessings of GOD for the same:
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See Psalme; 1. and Psalme 103. And our Lord taught vs to goe in prayer to him our Father for remission of sins, and in the same place to ascribe power, and glory to him, of remission of sins. And therefore the Prophet, Who is a God like vnto thee, that pardonest iniquity As if he should say, thou onely art God, and manifested to be so by forgiuenesle of sins.
See Psalm; 1. and Psalm 103. And our Lord taught us to go in prayer to him our Father for remission of Sins, and in the same place to ascribe power, and glory to him, of remission of Sins. And Therefore the Prophet, Who is a God like unto thee, that pardonest iniquity As if he should say, thou only art God, and manifested to be so by forgiuenesle of Sins.
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Therefore the Scribes themselues, Who can forgiue sinnes but God alone?
Therefore the Scribes themselves, Who can forgive Sins but God alone?
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1 Indeede vnto him alone belongeth the power of remission of sinnes, vnto whom those attributes gracious, mercifull, doe belong;
1 Indeed unto him alone belongeth the power of remission of Sins, unto whom those attributes gracious, merciful, do belong;
vvn av p-acp pno31 av-j vvz dt n1 pp-f n1 pp-f n2, p-acp ro-crq d n2 j, j, vdb vvi;
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but these are essentiall and incommunicable properties of GOD: they are conioyned in that proclamation, The Lord, the Lord gratious, mercifull:
but these Are essential and incommunicable properties of GOD: they Are conjoined in that proclamation, The Lord, the Lord gracious, merciful:
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and therefore, it is his priuiledge.
and Therefore, it is his privilege.
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2 His priuiledge alone, it is to forgiue sinnes, whose it is to saue, whose priuiledge it is to redeeme, to enliue, and regenerate;
2 His privilege alone, it is to forgive Sins, whose it is to save, whose privilege it is to Redeem, to enlive, and regenerate;
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to wash and clense a soule from sinne:
to wash and cleanse a soul from sin:
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in a word, which compriseth all, whose priuiledge it is, to make the couenant of grace:
in a word, which compriseth all, whose privilege it is, to make the Covenant of grace:
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Remission of sinnes, is saluation from sinnes; saluation from their guilt, binding ouer to punishment, saluation from wrath that is to come.
Remission of Sins, is salvation from Sins; salvation from their guilt, binding over to punishment, salvation from wrath that is to come.
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Remission of sinnes is redemption, deliuery from guilt and punishment, wrath due and to come; in whom wee haue redemption, remission of sinnes:
Remission of Sins is redemption, delivery from guilt and punishment, wrath due and to come; in whom we have redemption, remission of Sins:
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Remission of sinnes is a part of spirituall life, life of and by iustification: Remission of sinnes is the washing and clensing of the soule from sinnes.
Remission of Sins is a part of spiritual life, life of and by justification: Remission of Sins is the washing and cleansing of the soul from Sins.
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It is one part, or legacie of the couenant of grace, I will bee mercifull vnto their sinnes.
It is one part, or legacy of the Covenant of grace, I will be merciful unto their Sins.
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Now euery one of these are the peculiars of God: it is his to saue, besides him there is no Sauiour.
Now every one of these Are the peculiars of God: it is his to save, beside him there is no Saviour.
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Hee is the Lord God of Israel, that visiteth and redeemeth his people. GOD purchaseth his Church.
He is the Lord God of Israel, that Visiteth and Redeemeth his people. GOD purchases his Church.
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It is he that doth kill, and he that doth make aliue, that regenerateth, that rayseth from the dead: It is he that does kill, and he that does make alive, that regenerateth, that raises from the dead:
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It is he that washeth vs with cleane water: that maketh as white as snowe: whence Dauid, wash me, Psalm.
It is he that washes us with clean water: that makes as white as snow: whence David, wash me, Psalm.
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51. It is hee that maketh that couenant: I will make an euerlasting couenant with you It is God that iustifieth, and therefore remission of sinnes is his priuiledge.
51. It is he that makes that Covenant: I will make an everlasting Covenant with you It is God that Justifieth, and Therefore remission of Sins is his privilege.
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3 He onely can forgiue sinnes, whose lawe is transgressed thereby, hauing power to giue life vnto its obseruation, being able to punish with eternall death the trangression of it:
3 He only can forgive Sins, whose law is transgressed thereby, having power to give life unto its observation, being able to Punish with Eternal death the Transgression of it:
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Sinne is the transgression of the Law of God: There is but one Law-giuer that is able to saue and to destroy: Sin is the Transgression of the Law of God: There is but one Lawgiver that is able to save and to destroy:
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others can kill the body and goe on further, GOD alone can cast both body and soule into Hell fire. Others can kill the body and go on further, GOD alone can cast both body and soul into Hell fire.
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And therefore vpon all these grounds. I conclude it, the priuiledge of God to forgiue sinnes.
And Therefore upon all these grounds. I conclude it, the privilege of God to forgive Sins.
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By this argument you know, Christ prooueth himselfe GOD: For it the Pharesies thought he did blaspheme: it was his to haue the key of Dauid to open when as none can shut, to shut when as none can open, and the priuiledge of none other.
By this argument you know, christ proveth himself GOD: For it the Pharisees Thought he did Blaspheme: it was his to have the key of David to open when as none can shut, to shut when as none can open, and the privilege of none other.
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1 If it be the Lords, Sacrilegious is their practise, who teach and practise communication of the same vnto a mortall man,
1 If it be the lords, Sacrilegious is their practice, who teach and practise communication of the same unto a Mortal man,
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as in the Church of Rome. It is not a Ministerial or declaratory power they giue vnto them,
as in the Church of Rome. It is not a Ministerial or declaratory power they give unto them,
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but iudiciary, the same, the same which Christ had, hee communicated to the Apostles, saith Bellarmine. They doe it not by the ministry of the word, saith Bellarmine, but extinguendo & dissoluendo, as the winde putteth out fire and disperseth the cloudes:
but judiciary, the same, the same which christ had, he communicated to the Apostles, Says Bellarmine. They do it not by the Ministry of the word, Says Bellarmine, but extinguendo & dissoluendo, as the wind putteth out fire and disperses the Clouds:
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so doth the absolution of a Priest disperce sinne, and cause the same to vanish.
so does the absolution of a Priest disperce sin, and cause the same to vanish.
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According to which Metaphor (saith he) We reade, Deleui vt nubem peccata tua, I haue done away thy sinnes as a cloude;
According to which Metaphor (Says he) We read, Deleui vt nubem Peccata tua, I have done away thy Sins as a cloud;
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which indeed proceedeth of GOD, but not of any priest or Pope.
which indeed Proceedeth of GOD, but not of any priest or Pope.
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It is not a conditionall absolution, If thou dost beleeue, if thou dost repent; (though they teach Sacraments to follow faith,
It is not a conditional absolution, If thou dost believe, if thou dost Repent; (though they teach Sacraments to follow faith,
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and that they cannot rightly bee conferred on those that are of age, Nisi ijs qui prius credunt:
and that they cannot rightly be conferred on those that Are of age, Nisi ijs qui prius credunt:
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and acknowledge that Multi baptizantur qui non recipiunt spiritum Christi, quia sine fide aut poenitentia baptizantur, and that multi impij baptizantur ficto corde & Eucharistiam sumunt, qui proinde peiores sunt & magis inuisi Deo quam antea:
and acknowledge that Multi baptizantur qui non recipiunt spiritum Christ, quia sine fide Or Penitence baptizantur, and that multi Impij baptizantur ficto cord & Eucharistiam sumunt, qui Therefore peiores sunt & magis invisi God quam Antea:
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but absolute (and what shall they stand vpon conditions, when as they teach, As that a Priest doth not know the faith and repentance of another (which is truth) so that a man can not be certaine of his owne righteousnesse;
but absolute (and what shall they stand upon conditions, when as they teach, As that a Priest does not know the faith and Repentance of Another (which is truth) so that a man can not be certain of his own righteousness;
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which was the cause of Bellarmines tutissimum to relie on the only mercy & bounty of God;
which was the cause of Bellarmines tutissimum to rely on the only mercy & bounty of God;
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Propter incertitudinem propriae iustitiae:) Whether thou beleeue and repent or not: Which the Apostles receiued no power for; Propter incertitudinem propriae iustitiae:) Whither thou believe and Repent or not: Which the Apostles received no power for;
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They had no power against the truth, but for the same; vppon which may follow the iustification of the wicked, and condemnation of the iust: They had no power against the truth, but for the same; upon which may follow the justification of the wicked, and condemnation of the just:
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which the Lord pronounceth a like abominable. Which GOD himselfe (as being impotencie, rather then power) hath not, and disclaimeth:
which the Lord pronounceth a like abominable. Which GOD himself (as being impotency, rather then power) hath not, and disclaimeth:
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Hee will not hold the guilty innocent. He will not hold the guilty innocent.
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It is a truth that Ministers, and they alone (against Sectaries amongst our selues, who with Anabaptists giue the power of the Keyes vnto euery beleeuer) haue in Gods place and stead, a power to binde and loose;
It is a truth that Ministers, and they alone (against Sectaries among our selves, who with Anabaptists give the power of the Keys unto every believer) have in God's place and stead, a power to bind and lose;
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but it is Ministeriall and declaratory, that is, to declare and pronounce vnto them that are truely penitent, the absolution and remission of their sinnes; as our Church speaketh.
but it is Ministerial and declaratory, that is, to declare and pronounce unto them that Are truly penitent, the absolution and remission of their Sins; as our Church speaks.
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And when men, vnto whom they shew Gods good pleasure, are rightly quallified, it is ratified, they are Ambssadours from God,
And when men, unto whom they show God's good pleasure, Are rightly qualified, it is ratified, they Are Ambssadours from God,
cc c-crq n2, p-acp ro-crq pns32 vvb n2 j n1, vbr av-jn vvn, pn31 vbz vvn, pns32 vbr n2 p-acp np1,
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and haue commission to testifie vnto such soules the grace of God: as in binding they declare wrath: So on the contrary.
and have commission to testify unto such Souls the grace of God: as in binding they declare wrath: So on the contrary.
cc vhb n1 pc-acp vvi p-acp d n2 dt n1 pp-f np1: a-acp p-acp vvg pns32 vvb n1: av p-acp dt n-jn.
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Let the Pope and all his adherents binde him that truely beleeueth, repenting of his sinnes, God absolueth him, he is blessed, and it shall not be reuersed:
Let the Pope and all his adherents bind him that truly Believeth, repenting of his Sins, God absolveth him, he is blessed, and it shall not be reversed:
vvb dt n1 cc d po31 n2 vvi pno31 cst av-j vvz, vvg pp-f po31 n2, np1 vvz pno31, pns31 vbz vvn, cc pn31 vmb xx vbi vvn:
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and on the other side, absolue and loose an impenitent sinner neuer so much; he is still bound before God.
and on the other side, absolve and lose an impenitent sinner never so much; he is still bound before God.
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Gods Word pro•ounceth him a cursed man, and he shall be accursed, Iudiciary power;
God's Word pro•ounceth him a cursed man, and he shall be accursed, Judiciary power;
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as saluation it selfe is that which is proper to God, none can fo•gine sinnes but God onely.
as salvation it self is that which is proper to God, none can fo•gine Sins but God only.
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2 If it be Gods to forgiue then it is Gods to heale the Land of the plague.
2 If it be God's to forgive then it is God's to heal the Land of the plague.
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Whosoeuers it is to forgiue sinnes, his also it is to heale the Land of the plague:
Whosoevers it is to forgive Sins, his also it is to heal the Land of the plague:
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and therefore they are heere coupled together.
and Therefore they Are Here coupled together.
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Could a Priest take away, I, blow away sinnes, as the winde doth the clowdes, he might heale a Land of the plague, hee taketh away the cause.
Could a Priest take away, I, blow away Sins, as the wind does the Clouds, he might heal a Land of the plague, he Takes away the cause.
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When as he cannot doe the lesse, possibly sane himselfe, he cannot in that manner forgiue sinnes, which is the greater:
When as he cannot do the less, possibly sane himself, he cannot in that manner forgive Sins, which is the greater:
c-crq c-acp pns31 vmbx vdi dt av-dc, av-j j px31, pns31 vmbx p-acp d n1 vvb n2, r-crq vbz dt jc:
(22) sermon (DIV2)
580
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they are both priuileges of God. 3 It teacheth vs whither to haue recourse for this blessing, euen vnto the Lord;
they Are both privileges of God. 3 It Teaches us whither to have recourse for this blessing, even unto the Lord;
pns32 vbr d n2 pp-f np1. crd pn31 vvz pno12 c-crq pc-acp vhi n1 p-acp d n1, av-j p-acp dt n1;
(22) sermon (DIV2)
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our Sauiour taught it, and all Saints practised it.
our Saviour taught it, and all Saints practised it.
po12 n1 vvd pn31, cc d n2 vvd pn31.
(22) sermon (DIV2)
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Haue mercy vpon me O Lord, according to the multitude of thy mercies, doe away mine offences Expect it not, seeke it not from man,Have mercy upon me Oh Lord, according to the multitude of thy Mercies, do away mine offences Expect it not, seek it not from man,
vhb n1 p-acp pno11 uh n1, vvg p-acp dt n1 pp-f po21 n2, vdb av po11 n2 vvb pn31 xx, vvb pn31 xx p-acp n1,
(22) sermon (DIV2)
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or Angell, seeke the face of God who promiseth vpon it to forgiue sinnes.
or Angel, seek the face of God who promises upon it to forgive Sins.
cc n1, vvb dt n1 pp-f np1 r-crq vvz p-acp pn31 pc-acp vvi n2.
(22) sermon (DIV2)
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As it sheweth vs to whom to goe, so the manner, such as beseemeth the Lord, such as hee prescribeth in his holy word:
As it shows us to whom to go, so the manner, such as beseems the Lord, such as he prescribeth in his holy word:
p-acp pn31 vvz pno12 p-acp ro-crq pc-acp vvi, av dt n1, d c-acp vvz dt n1, d c-acp pns31 vvz p-acp po31 j n1:
(22) sermon (DIV2)
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Which may bee an argument to renue all the former duties, but of that anone directly.
Which may be an argument to renew all the former duties, but of that anon directly.
r-crq vmb vbi dt n1 pc-acp vvi d dt j n2, cc-acp pp-f cst av av-j.
(22) sermon (DIV2)
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Yea, it is for our incouragement notwithstanding former and larter sinnes.
Yea, it is for our encouragement notwithstanding former and larter Sins.
uh, pn31 vbz p-acp po12 n1 a-acp j cc jc n2.
(22) sermon (DIV2)
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It was an encouragement (sometimes) to them to sue vnto the Kings of Israell, because they had heard them to bee mercifull. It is a truth much more of our King and God: he proclaimeth himselfe such, he hath beene found so from generations, Manasseh a bloody Idalater had experience of it.
It was an encouragement (sometime) to them to sue unto the Kings of Israel, Because they had herd them to be merciful. It is a truth much more of our King and God: he proclaims himself such, he hath been found so from generations, Manasses a bloody Idalater had experience of it.
pn31 vbds dt n1 (av) p-acp pno32 pc-acp vvi p-acp dt n2 pp-f np1, c-acp pns32 vhd vvn pno32 pc-acp vbi j. pn31 vbz dt n1 av-d av-dc pp-f po12 n1 cc np1: pns31 vvz px31 av, pns31 vhz vbn vvn av p-acp n2, np1 dt j n1 vhd n1 pp-f pn31.
(22) sermon (DIV2)
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So had Paul, I was a blasphemer, a persecutor, an iniurious person. I obtained mercy;
So had Paul, I was a blasphemer, a persecutor, an injurious person. I obtained mercy;
np1 vhd np1, pns11 vbds dt n1, dt n1, dt j n1. pns11 vvd n1;
(22) sermon (DIV2)
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Mercy in his worke, The mercy of the Lord is from generation to generation, on thē that feare him;
Mercy in his work, The mercy of the Lord is from generation to generation, on them that Fear him;
n1 p-acp po31 n1, dt n1 pp-f dt n1 vbz p-acp n1 p-acp n1, p-acp pno32 cst vvb pno31;
(22) sermon (DIV2)
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As I liue (saith the Lord) J will not the death of a sinner. As I live (Says the Lord) J will not the death of a sinner.
c-acp pns11 vvb (vvz dt n1) pns11 vmb xx dt n1 pp-f dt n1.
(22) sermon (DIV2)
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Let vs put it to vse, hauing need of remission of our sinnes.
Let us put it to use, having need of remission of our Sins.
vvb pno12 vvi pn31 pc-acp vvi, vhg n1 pp-f n1 pp-f po12 n2.
(22) sermon (DIV2)
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Let the gracious attributes of this God, whose priuiledge this is, allure vs and incourage vs to the vttermost;
Let the gracious attributes of this God, whose privilege this is, allure us and encourage us to the uttermost;
vvb dt j n2 pp-f d np1, rg-crq n1 d vbz, vvb pno12 cc vvi pno12 p-acp dt j;
(22) sermon (DIV2)
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at length we may preuaile, and as he was to Jsrael he will be to vs:
At length we may prevail, and as he was to Israel he will be to us:
p-acp n1 pns12 vmb vvi, cc c-acp pns31 vbds p-acp np1 pns31 vmb vbi p-acp pno12:
(22) sermon (DIV2)
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Hee was (saith the Psalmist) so mercifull that he forgaue them. He was (Says the Psalmist) so merciful that he forgave them.
pns31 vbds (vvz dt n1) av j cst pns31 vvd pno32.
(22) sermon (DIV2)
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Last of all, it must teach vs to whom to giue the praise and glory of it, in all the duties thereof, euen vnto the Lord:
Last of all, it must teach us to whom to give the praise and glory of it, in all the duties thereof, even unto the Lord:
ord pp-f d, pn31 vmb vvi pno12 p-acp ro-crq pc-acp vvi dt n1 cc n1 pp-f pn31, p-acp d dt n2 av, av p-acp dt n1:
(22) sermon (DIV2)
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thou that hast it and dost know it (without which thou caust neuer giue God the glory of it,
thou that hast it and dost know it (without which thou caused never give God the glory of it,
pns21 cst vh2 pn31 cc vd2 vvi pn31 (p-acp r-crq pns21 vvn av vvi np1 dt n1 pp-f pn31,
(22) sermon (DIV2)
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as an intellectuall agent) Ascribe vnto the Lord the praise, thine is the kingdome, the power and the glory;
as an intellectual agent) Ascribe unto the Lord the praise, thine is the Kingdom, the power and the glory;
c-acp dt j n1) vvb p-acp dt n1 dt n1, png21 vbz dt n1, dt n1 cc dt n1;
(22) sermon (DIV2)
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giue him the glory of good will, of grace and mercy, of truth and power, of Jesus Christ, of all his other meanes by which thou hast attained the same.
give him the glory of good will, of grace and mercy, of truth and power, of jesus christ, of all his other means by which thou hast attained the same.
vvb pno31 dt n1 pp-f j n1, pp-f n1 cc n1, pp-f n1 cc n1, pp-f np1 np1, pp-f d po31 j-jn n2 p-acp r-crq pns21 vh2 vvn dt d.
(22) sermon (DIV2)
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Remember that of his, My glory will I not giue vnto another;
remember that of his, My glory will I not give unto Another;
np1 cst pp-f png31, po11 n1 vmb pns11 xx vvi p-acp j-jn;
(22) sermon (DIV2)
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giue it him with thine heart, with thy mouth, with thy life, all recieue in this mercy from him:
give it him with thine heart, with thy Mouth, with thy life, all receive in this mercy from him:
vvb pn31 pno31 p-acp po21 n1, p-acp po21 n1, p-acp po21 n1, d vvi p-acp d n1 p-acp pno31:
(22) sermon (DIV2)
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Let all for this mercy returne praise and glory vnto him.
Let all for this mercy return praise and glory unto him.
vvb d p-acp d n1 vvi n1 cc n1 p-acp pno31.
(22) sermon (DIV2)
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Blesse thou the Lord, O my soule, and all that is within mee prayse his holy name. Bless thou the Lord, Oh my soul, and all that is within me praise his holy name.
vvb pns21 dt n1, uh po11 n1, cc d cst vbz p-acp pno11 vvi po31 j n1.
(22) sermon (DIV2)
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Blesse the Lord, O my soule, and forget not all his benefits, who forgiueth all thine iniquities. It is his priuiledge. Bless the Lord, Oh my soul, and forget not all his benefits, who forgives all thine iniquities. It is his privilege.
vvb dt n1, uh po11 n1, cc vvb xx d po31 n2, r-crq vvz d po21 n2. pn31 vbz po31 n1.
(22) sermon (DIV2)
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After-noone Sermon.
Afternoon Sermon.
n1 n1.
(23) sermon (DIV2)
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IN the last place, (for I purpose not to obserne any thing else out of these words) That GOD may forgiue our sinnes, it is necessary that wee repent.
IN the last place, (for I purpose not to obserne any thing Else out of these words) That GOD may forgive our Sins, it is necessary that we Repent.
p-acp dt ord n1, (c-acp pns11 vvb xx pc-acp vvi d n1 av av pp-f d n2) d np1 vmb vvi po12 n2, pn31 vbz j cst pns12 vvb.
(23) sermon (DIV2)
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Or repentance in vs is a condition required, as preuious and disposing to remission of sinns.
Or Repentance in us is a condition required, as previous and disposing to remission of Sins.
cc n1 p-acp pno12 vbz dt n1 vvd, c-acp j cc vvg p-acp n1 pp-f n2.
(23) sermon (DIV2)
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I gather this from the words: the promise of the Lord is, hearing, forgiuenesse, healing the Land:
I gather this from the words: the promise of the Lord is, hearing, forgiveness, healing the Land:
pns11 vvb d p-acp dt n2: dt n1 pp-f dt n1 vbz, vvg, n1, vvg dt n1:
(23) sermon (DIV2)
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the condition or qualitie requisite in the subiect to whom this promise is made, Is turning from their euill wayes to God in all holy duties, those named in the Text, Humbling, Prayer, Seeking.
the condition or quality requisite in the Subject to whom this promise is made, Is turning from their evil ways to God in all holy duties, those nam in the Text, Humbling, Prayer, Seeking.
dt n1 cc n1 j p-acp dt n-jn p-acp ro-crq d n1 vbz vvn, vbz vvg p-acp po32 j-jn n2 p-acp np1 p-acp d j n2, d vvd p-acp dt n1, vvg, n1, vvg.
(23) sermon (DIV2)
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If they shall, &c. I will forgiue, &c. 1 This is the constant Method of God in the Scriptures, my Text is a primary place: So Esay 1.16. Wash you, make you cleane, &c. Cease from euill, learne to doe well, &c. Seeke iudgement, releeue the oppressed. If they shall, etc. I will forgive, etc. 1 This is the constant Method of God in the Scriptures, my Text is a primary place: So Isaiah 1.16. Wash you, make you clean, etc. Cease from evil, Learn to do well, etc. Seek judgement, relieve the oppressed.
cs pns32 vmb, av pns11 vmb vvi, av vvn d vbz dt j n1 pp-f np1 p-acp dt n2, po11 n1 vbz dt j n1: av np1 crd. vvb pn22, vvb pn22 av-j, av vvb p-acp j-jn, vvb pc-acp vdi av, av vvb n1, vvb dt j-vvn.
(23) sermon (DIV2)
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In which words, there are both termes of repentance;
In which words, there Are both terms of Repentance;
p-acp r-crq n2, pc-acp vbr d n2 pp-f n1;
(23) sermon (DIV2)
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and then the promise of the Lord followeth, Though your sinnes be as Scarlet, they shall be white as snow: which is, forgiuenesse of sinnes.
and then the promise of the Lord follows, Though your Sins be as Scarlet, they shall be white as snow: which is, forgiveness of Sins.
cc av dt n1 pp-f dt n1 vvz, cs po22 n2 vbb a-acp j-jn, pns32 vmb vbi j-jn p-acp n1: r-crq vbz, n1 pp-f n2.
(23) sermon (DIV2)
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Jf the wicked shall turne from all his sinnes that hee hath committed, and (which is obseruable) keepe all my Statutes, and doe that which is lawfull and right, hee shall surely liue, and he shall not dye. If the wicked shall turn from all his Sins that he hath committed, and (which is observable) keep all my Statutes, and do that which is lawful and right, he shall surely live, and he shall not die.
cs dt j vmb vvi p-acp d po31 n2 cst pns31 vhz vvn, cc (r-crq vbz j) vvb d po11 n2, cc vdb d r-crq vbz j cc j-jn, pns31 vmb av-j vvi, cc pns31 vmb xx vvi.
(23) sermon (DIV2)
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Thus Peter, Repent, and be baptized for remission of sinnes: which is his iniunction vnto those his auditors pricked in their hearts.
Thus Peter, repent, and be baptised for remission of Sins: which is his injunction unto those his Auditors pricked in their hearts.
av np1, np1, cc vbi vvn p-acp n1 pp-f n2: r-crq vbz po31 n1 p-acp d po31 n2 vvn p-acp po32 n2.
(23) sermon (DIV2)
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And elsewhere Repent, and bee conuerted that your sinnes may be blotted out. Thus Solomon, He that confesseth and forsaketh his sinnes shall haue mercy.
And elsewhere repent, and be converted that your Sins may be blotted out. Thus Solomon, He that Confesses and Forsaketh his Sins shall have mercy.
cc av vvb, cc vbi vvn cst po22 n2 vmb vbi vvn av. av np1, pns31 cst vvz cc vvz po31 n2 vmb vhi n1.
(23) sermon (DIV2)
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Mercy in that effect of remission. If we confesse our sinnes God is faithfull and iust to forgiue vs our sinnes:
Mercy in that Effect of remission. If we confess our Sins God is faithful and just to forgive us our Sins:
n1 p-acp d n1 pp-f n1. cs pns12 vvb po12 n2 np1 vbz j cc j pc-acp vvi pno12 po12 n2:
(23) sermon (DIV2)
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What can bee more plaine? Thus the Prophet laying downe the commission of Christ, The Spirit of the Lord is vpon me, &c. Hee hath annoynted me to preach the Gospell vnto the meeke. What can be more plain? Thus the Prophet laying down the commission of christ, The Spirit of the Lord is upon me, etc. He hath anointed me to preach the Gospel unto the meek.
q-crq vmb vbi av-dc j? av dt n1 vvg a-acp dt n1 pp-f np1, dt n1 pp-f dt n1 vbz p-acp pno11, av pns31 vhz vvn pno11 pc-acp vvi dt n1 p-acp dt j.
(23) sermon (DIV2)
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He hath sent me to heale the broken hearted. He hath sent me to heal the broken hearted.
pns31 vhz vvn pno11 pc-acp vvi dt j-vvn j-vvn.
(23) sermon (DIV2)
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Whats that glad tydings, but amongst the rest remission of sinnes? and to whom? the meeke, the poore, &c. Answerably, Christ did preach, Blessed are the meeke, &c. They are that quallisied subiect to whom the promise is made, to whom my commission leadeth mee to preach blessing.
Whats that glad tidings, but among the rest remission of Sins? and to whom? the meek, the poor, etc. Answerably, christ did preach, Blessed Are the meek, etc. They Are that quallisied Subject to whom the promise is made, to whom my commission leads me to preach blessing.
q-crq|vbz d j n2, cc-acp p-acp dt n1 n1 pp-f n2? cc p-acp qo-crq? dt j, dt j, av av-j, np1 vdd vvi, vvn vbr dt j, av pns32 vbr d j n-jn p-acp ro-crq dt n1 vbz vvn, p-acp ro-crq po11 n1 vvz pno11 pc-acp vvi n1.
(23) sermon (DIV2)
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I might bee larger, but this shall suffice for our first head; the constant method and order of God in Scriptures.
I might be larger, but this shall suffice for our First head; the constant method and order of God in Scriptures.
pns11 vmd vbi jc, cc-acp d vmb vvi p-acp po12 ord n1; dt j n1 cc n1 pp-f np1 p-acp n2.
(23) sermon (DIV2)
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2 This will appeare in the next place, because there is no promise made vnto an impenitent man, of remission of sinnes;
2 This will appear in the next place, Because there is no promise made unto an impenitent man, of remission of Sins;
crd d vmb vvi p-acp dt ord n1, c-acp pc-acp vbz dx n1 vvn p-acp dt j n1, pp-f n1 pp-f n2;
(23) sermon (DIV2)
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yea, all the curses of God are denounced, and inforce against him. Cursed is euery one that abideth not in all the commandements, to doe them.
yea, all the curses of God Are denounced, and enforce against him. Cursed is every one that Abideth not in all the Commandments, to do them.
uh, d dt n2 pp-f np1 vbr vvn, cc vvi p-acp pno31. vvn vbz d pi cst vvz xx p-acp d dt n2, pc-acp vdi pno32.
(23) sermon (DIV2)
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If thou shalt not obserue and doe all, &c. Deut. 28. All these curses shall come vpon thee, In which obserue the words runne, of not doeing the Commandements;If thou shalt not observe and do all, etc. Deuteronomy 28. All these curses shall come upon thee, In which observe the words run, of not doing the commandments;
cs pns21 vm2 xx vvi cc vdb d, av np1 crd d d n2 vmb vvi p-acp pno21, p-acp r-crq vvb dt n2 vvb, pp-f xx vdg dt n2;
(23) sermon (DIV2)
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and that so long a man is vnder the curse.
and that so long a man is under the curse.
cc cst av av-j dt n1 vbz p-acp dt n1.
(23) sermon (DIV2)
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I, of doing all, wherein we see there must be a turning from sinne in heart, in the roote, its power must bee tamed;
I, of doing all, wherein we see there must be a turning from sin in heart, in the root, its power must be tamed;
pns11, pp-f vdg d, c-crq pns12 vvb a-acp vmb vbi dt n-vvg p-acp n1 p-acp n1, p-acp dt n1, po31 n1 vmb vbi vvn;
(23) sermon (DIV2)
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there must be a turning from it in mouth, and in life;
there must be a turning from it in Mouth, and in life;
pc-acp vmb vbi dt n-vvg p-acp pn31 p-acp n1, cc p-acp n1;
(23) sermon (DIV2)
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suspention of acts is not enough, that may bee where sinne doth raigne, which implyeth contradiction to repentance.
suspension of acts is not enough, that may be where sin does Reign, which Implies contradiction to Repentance.
n1 pp-f n2 vbz xx av-d, cst vmb vbi c-crq n1 vdz vvi, r-crq vvz n1 p-acp n1.
(23) sermon (DIV2)
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I, turning from sinne is not all, there must be a turning vnto God; there must bee doing whats commanded, amend nont:
I, turning from sin is not all, there must be a turning unto God; there must be doing whats commanded, amend nont:
pns11, vvg p-acp n1 vbz xx d, pc-acp vmb vbi dt n-vvg p-acp np1; pc-acp vmb vbi vdg q-crq|vbz vvn, vvb n1:
(23) sermon (DIV2)
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in heart, in it motions, mouth, and life, in their season: or else all these Curses shall come vpon you, and ouertake you.
in heart, in it motions, Mouth, and life, in their season: or Else all these Curses shall come upon you, and overtake you.
p-acp n1, p-acp pn31 vvz, n1, cc n1, p-acp po32 n1: cc av d d n2 vmb vvi p-acp pn22, cc vvb pn22.
(23) sermon (DIV2)
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Therefore Jt shall come to passe, saith Moses. (Of the man, who hearing the wordes and curses of Gods book, shal impenitencly goe on: saying, I shall haue peace though I walk in the abominations of mine own heart, &c.) The Lord will not spare that man, the wrath and the iealousie of the Lord shall waxe hot against that man,
Therefore It shall come to pass, Says Moses. (Of the man, who hearing the words and curses of God's book, shall impenitencly go on: saying, I shall have peace though I walk in the abominations of mine own heart, etc.) The Lord will not spare that man, the wrath and the jealousy of the Lord shall wax hight against that man,
av np1 vmb vvi pc-acp vvi, vvz np1. (pp-f dt n1, r-crq vvg dt n2 cc n2 pp-f npg1 n1, vmb j vvb a-acp: vvg, pns11 vmb vhi n1 cs pns11 vvb p-acp dt n2 pp-f po11 d n1, av) dt n1 vmb xx vvi d n1, dt n1 cc dt n1 pp-f dt n1 vmb vvi j p-acp d n1,
(23) sermon (DIV2)
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and all the curses that are written in this booke shall fall vpon him. and all the curses that Are written in this book shall fallen upon him.
cc d dt n2 cst vbr vvn p-acp d n1 vmb vvi p-acp pno31.
(23) sermon (DIV2)
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Saint Paul of an impenitent man hauing an hard heart that cannot repent, he treasureth vp wrath, against the day of wrath, &c. The Axe is layd vnto the rootes of the trees, saith Iohn the Baptist, Euery Tree that bringeth not foorth good fruit (obserue, he saith not that bringeth not euill fruit onely;
Saint Paul of an impenitent man having an hard heart that cannot Repent, he treasureth up wrath, against the day of wrath, etc. The Axe is laid unto the roots of the trees, Says John the Baptist, Every Tree that brings not forth good fruit (observe, he Says not that brings not evil fruit only;
n1 np1 pp-f dt j n1 vhg dt j n1 cst vmbx vvi, pns31 vvz a-acp n1, p-acp dt n1 pp-f n1, av dt n1 vbz vvn p-acp dt n2 pp-f dt n2, vvz np1 dt np1, d n1 cst vvz xx av j n1 (vvb, pns31 vvz xx cst vvz xx j-jn n1 av-j;
(23) sermon (DIV2)
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nay, if it were possible, to bee without good fruit) it shall be hewen downe and cast into the fire.
nay, if it were possible, to be without good fruit) it shall be hewn down and cast into the fire.
uh-x, cs pn31 vbdr j, pc-acp vbi p-acp j n1) pn31 vmb vbi vvn a-acp cc vvn p-acp dt n1.
(23) sermon (DIV2)
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How many times hath God said, Hee will not cleare the guilty. How many times hath God said, He will not clear the guilty.
q-crq d n2 vhz np1 vvn, pns31 vmb xx vvi dt j.
(23) sermon (DIV2)
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And wee cannot question but he is faithfull and iust. So that if the curse of God necessarily abideth, euery man that doth not repent, turne from sinne,
And we cannot question but he is faithful and just. So that if the curse of God necessarily Abideth, every man that does not Repent, turn from sin,
cc pns12 vmbx vvi cc-acp pns31 vbz j cc j. av cst cs dt n1 pp-f np1 av-j vvz, d n1 cst vdz xx vvi, vvb p-acp n1,
(23) sermon (DIV2)
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and turne vnto God, according to his commandements, then must a man in that manner repent, that he may be exempted Gods curse,
and turn unto God, according to his Commandments, then must a man in that manner Repent, that he may be exempted God's curse,
cc vvi p-acp np1, vvg p-acp po31 n2, av vmb dt n1 p-acp d n1 vvi, cst pns31 vmb vbi vvn npg1 n1,
(23) sermon (DIV2)
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and qualified to the contrary blessing of remission of sinnes.
and qualified to the contrary blessing of remission of Sins.
cc vvn p-acp dt j-jn n1 pp-f n1 pp-f n2.
(23) sermon (DIV2)
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3 I argue, a liuely faith is before in nature, and so preuious to remission of sinnes, and therefore repentance;
3 I argue, a lively faith is before in nature, and so previous to remission of Sins, and Therefore Repentance;
crd pns11 vvb, dt j n1 vbz a-acp p-acp n1, cc av j p-acp n1 pp-f n2, cc av n1;
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for the former, it is the position of all Diuines that I know.
for the former, it is the position of all Divines that I know.
p-acp dt j, pn31 vbz dt n1 pp-f d n2-jn cst pns11 vvb.
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Protestants constantly teach a liuely faith, the instrumentall cause of iustification, it is indeede that whereby we receiue Jesus Christ, and haue vnion with him, in whom we haue redemption, remission of sinnes, remis•ion of sinnes floweth from communion with Christ, which in order of nature followeth vnion, which is by faith;
Protestants constantly teach a lively faith, the instrumental cause of justification, it is indeed that whereby we receive jesus christ, and have Union with him, in whom we have redemption, remission of Sins, remis•ion of Sins flows from communion with christ, which in order of nature follows Union, which is by faith;
n2 av-j vvi dt j n1, dt j n1 pp-f n1, pn31 vbz av cst c-crq pns12 vvb np1 np1, cc vhb n1 p-acp pno31, p-acp ro-crq pns12 vhb n1, n1 pp-f n2, n1 pp-f n2 vvz p-acp n1 p-acp np1, r-crq p-acp n1 pp-f n1 vvz n1, r-crq vbz p-acp n1;
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for the consequence, it is cleare, seeing faith without repentance is not a liuely faith;
for the consequence, it is clear, seeing faith without Repentance is not a lively faith;
p-acp dt n1, pn31 vbz j, vvg n1 p-acp n1 vbz xx dt j n1;
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faith without, seperable, seperated from workes, is a dead faith: a liuely faith is an effectuall faith, it sheweth it in all good workes in seperable companions;
faith without, separable, separated from works, is a dead faith: a lively faith is an effectual faith, it shows it in all good works in separable Sodales;
n1 p-acp, j, vvn p-acp n2, vbz dt j n1: dt j n1 vbz dt j n1, pn31 vvz pn31 p-acp d j n2 p-acp j n2;
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it is the mother of all Christian vertues: it is that one good worke which is great with all other;
it is the mother of all Christian Virtues: it is that one good work which is great with all other;
pn31 vbz dt n1 pp-f d np1 n2: pn31 vbz cst crd j n1 r-crq vbz j p-acp d n-jn;
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it is a worke, holinesse is of it nature, whence it is called our most holy faith; though in that respect it iustifieth not, faith indeede alone iustifieth,
it is a work, holiness is of it nature, whence it is called our most holy faith; though in that respect it Justifieth not, faith indeed alone Justifieth,
pn31 vbz dt n1, n1 vbz pp-f pn31 n1, c-crq pn31 vbz vvn po12 av-ds j n1; cs p-acp d n1 pn31 vvz xx, n1 av av-j vvz,
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but that faith which iustifieth is neuer alone: it hath all graces present, though not efficient in iustification.
but that faith which Justifieth is never alone: it hath all graces present, though not efficient in justification.
cc-acp cst n1 r-crq vvz vbz av j: pn31 vhz d n2 j, cs xx j p-acp n1.
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Promissio Dei de remissione peccatorum gratuita { que } nostri iustificatione percipienda fidem viuam postulat; fides autem viua non est, si sine poenitentia studio { que } bonorum operum fuerit; Promissio Dei de remission peccatorum gratuita { que } Our justification percipienda fidem viuam postulat; fides autem viua non est, si sine Penitence study { que } Bonorum Operum fuerit;
np1 fw-la fw-la n1 fw-la fw-la { fw-fr } fw-la n1 fw-la fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la vvi { fw-fr } fw-la fw-la fw-la;
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cui autem non fuerit fides viua, nequaequam ei remittentur peccata, nequaquam ille iustificabitur. cui autem non fuerit fides viua, nequaequam ei remittentur Peccata, Nequaquam Isle iustificabitur.
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n1, fw-la fw-la fw-la.
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Wee neuer said (saith that Reuerend late Bishop of London) that faith without workes, barren and empty of her fruits, iustified an vnrighteous soule, we never said (Says that Reverend late Bishop of London) that faith without works, barren and empty of her fruits, justified an unrighteous soul,
pns12 av-x vvd (vvz d j-jn j n1 pp-f np1) cst n1 p-acp n2, j cc j pp-f po31 n2, vvn dt j-u n1,
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but that faith so qualified, doth notwithstanding iustifie without those workes, wee maintaine against men and Angels, &c. It is not a naked, fruitlesse, hypocriticall faith, but soundly and substantially conditioned: So St. James meant.but that faith so qualified, does notwithstanding justify without those works, we maintain against men and Angels, etc. It is not a naked, fruitless, hypocritical faith, but soundly and substantially conditioned: So Saint James meant.
cc-acp cst n1 av vvn, vdz p-acp vvi p-acp d n2, pns12 vvb p-acp n2 cc n2, av pn31 vbz xx dt j, j, j n1, cc-acp av-j cc av-j vvn: av n1 np1 vvd.
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Let vs now make vse of it. And first, it serueth for refutation of the contrary opinion that repentance is not before,
Let us now make use of it. And First, it serveth for refutation of the contrary opinion that Repentance is not before,
vvb pno12 av vvi n1 pp-f pn31. cc ord, pn31 vvz p-acp n1 pp-f dt j-jn n1 cst n1 vbz xx a-acp,
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and disp•sing to remission of sinnes in the order of nature;
and disp•sing to remission of Sins in the order of nature;
cc vvg p-acp n1 pp-f n2 p-acp dt n1 pp-f n1;
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especially that which maketh repentance simply after remission of sinnes, in the order of nature: (which distinction must bee obserued in faith,
especially that which makes Repentance simply After remission of Sins, in the order of nature: (which distinction must be observed in faith,
av-j d r-crq vvz n1 av-j p-acp n1 pp-f n2, p-acp dt n1 pp-f n1: (r-crq n1 vmb vbi vvn p-acp n1,
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and repentance, and remission of sinnes, seeing these haue the nature of cause, and effect,
and Repentance, and remission of Sins, seeing these have the nature of cause, and Effect,
cc n1, cc n1 pp-f n2, vvg d vhb dt n1 pp-f n1, cc n1,
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and so stand in relation vnto each other, which I obserue a scruple, when as repentance is spoken of, vnder that notion of sanctification•; (though confessed the same with repentance) my selfe demanded heretofore of priority of repentance and remission of sinns, haue constantly answered according to my proposition:
and so stand in Relation unto each other, which I observe a scruple, when as Repentance is spoken of, under that notion of sanctification•; (though confessed the same with Repentance) my self demanded heretofore of priority of Repentance and remission of Sins, have constantly answered according to my proposition:
cc av vvb p-acp n1 p-acp d n-jn, r-crq pns11 vvb dt n1, c-crq p-acp n1 vbz vvn pp-f, p-acp d n1 pp-f n1; (cs vvn dt d p-acp n1) po11 n1 vvd av pp-f n1 pp-f n1 cc n1 pp-f n2, vhb av-j vvn vvg p-acp po11 n1:
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But if the question were of sanctification, mortification, viuification, and remission of sinnes, I was wont to denie it,
But if the question were of sanctification, mortification, vivification, and remission of Sins, I was wont to deny it,
cc-acp cs dt n1 vbdr pp-f n1, n1, n1, cc n1 pp-f n2, pns11 vbds j pc-acp vvi pn31,
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and yet finding, and still holding both these one and the same, I saw my selfe condemned:
and yet finding, and still holding both these one and the same, I saw my self condemned:
cc av vvg, cc av vvg d d crd cc dt d, pns11 vvd po11 n1 vvn:
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and being euery way perswaded of the truth, thought good to perswade others, hauing so cleare a Text,
and being every Way persuaded of the truth, Thought good to persuade Others, having so clear a Text,
cc vbg d n1 vvd pp-f dt n1, vvd j pc-acp vvi n2-jn, vhg av j dt n1,
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and rise for it and such an occasion. Against this may be obiected, God iustifieth the vngodly. I answer:
and rise for it and such an occasion. Against this may be objected, God Justifieth the ungodly. I answer:
cc vvi p-acp pn31 cc d dt n1. p-acp d vmb vbi vvn, np1 vvz dt j. pns11 vvb:
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vngodlinesse was not the state of that man in the point of Gods act, but the immediat state before Gods mercy on him in that effect, God protesteth the contrary in plaine termes before;
ungodliness was not the state of that man in the point of God's act, but the immediate state before God's mercy on him in that Effect, God protesteth the contrary in plain terms before;
n1 vbds xx dt n1 pp-f d n1 p-acp dt n1 pp-f npg1 n1, cc-acp dt j n1 p-acp npg1 n1 p-acp pno31 p-acp d n1, np1 vvz dt j-jn p-acp j n2 a-acp;
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who knoweth not that the formall cause of iustification, is the righteousnesse of Christ imputed and giuen? Vpon which instification,
who Knoweth not that the formal cause of justification, is the righteousness of christ imputed and given? Upon which Justification,
r-crq vvz xx d dt j n1 pp-f n1, vbz dt n1 pp-f np1 vvd cc vvn? p-acp r-crq n1,
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and I so remission of sins follow, in which a man is not vngodly.
and I so remission of Sins follow, in which a man is not ungodly.
cc pns11 av n1 pp-f n2 vvb, p-acp r-crq dt n1 vbz xx j.
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Heere is a supposition of vnion with Christ, of one in Christ, in whom wee haue redemption, remission of sinnes:
Here is a supposition of Union with christ, of one in christ, in whom we have redemption, remission of Sins:
av vbz dt n1 pp-f n1 p-acp np1, pp-f crd p-acp np1, p-acp ro-crq pns12 vhb n1, n1 pp-f n2:
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and faith by which we haue vnion, and thereby remission of sinnes, a liuely faith as before:
and faith by which we have Union, and thereby remission of Sins, a lively faith as before:
cc n1 p-acp r-crq pns12 vhb n1, cc av n1 pp-f n2, dt j n1 c-acp a-acp:
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so that betweene remission of sinnes and an vngodly man, there is imputation of righteousnesse, vnion,
so that between remission of Sins and an ungodly man, there is imputation of righteousness, Union,
av cst p-acp n1 pp-f n2 cc dt j n1, pc-acp vbz n1 pp-f n1, n1,
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and faith, vngodlinesse is the immediate estate in order of nature before. Whom hee called he iustified, whom he iustified he glorified; vnder which, sanctification is enfolded:
and faith, ungodliness is the immediate estate in order of nature before. Whom he called he justified, whom he justified he glorified; under which, sanctification is enfolded:
cc n1, n1 vbz dt j n1 p-acp n1 pp-f n1 a-acp. ro-crq pns31 vvd pns31 vvd, r-crq pns31 vvd pns31 vvn; p-acp r-crq, n1 vbz vvn:
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from whence it followeth, as that iustification is before glorification, and so sanctification. I answer, and graunt sanctification a part, or the beginning of glory.
from whence it follows, as that justification is before glorification, and so sanctification. I answer, and grant sanctification a part, or the beginning of glory.
p-acp c-crq pn31 vvz, c-acp cst n1 vbz p-acp n1, cc av n1. pns11 vvb, cc vvi n1 dt n1, cc dt n-vvg pp-f n1.
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I graunt also that the degrees of sanctification & consummation, followeth iustification or remission of sinnes;
I grant also that the Degrees of sanctification & consummation, follows justification or remission of Sins;
pns11 vvb av cst dt n2 pp-f n1 cc n1, vvz n1 cc n1 pp-f n2;
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that it simply and according to its parts doth follow, I denie.
that it simply and according to its parts does follow, I deny.
cst pn31 av-j cc vvg p-acp po31 n2 vdz vvi, pns11 vvb.
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Call enfoldeth repentance or sanctification, as it terme ad quem, the first terme ad quem, is Christ, 1. Cor. 1.9. in Christ from sinne it raigne, and the power of darknesse, in whom wee are circumcised with the circumcision not made with hands, to the putting away the body of the sinnes of the flesh:
Call enfoldeth Repentance or sanctification, as it term ad Whom, the First term ad Whom, is christ, 1. Cor. 1.9. in christ from sin it Reign, and the power of darkness, in whom we Are circumcised with the circumcision not made with hands, to the putting away the body of the Sins of the Flesh:
np1 vvz n1 cc n1, c-acp pn31 n1 fw-la fw-la, dt ord n1 fw-la fw-la, vbz np1, crd np1 crd. p-acp np1 p-acp n1 pn31 n1, cc dt n1 pp-f n1, p-acp ro-crq pns12 vbr vvn p-acp dt n1 xx vvn p-acp n2, p-acp dt vvg av dt n1 pp-f dt n2 pp-f dt n1:
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and so to the Kingdome of the Sonne of Gods loue, light, righteousnesse, holinesse, grace, vertue, repentance which enfoldeth all: and so to the Kingdom of the Son of God's love, Light, righteousness, holiness, grace, virtue, Repentance which enfoldeth all:
cc av p-acp dt n1 pp-f dt n1 pp-f npg1 n1, n1, n1, n1, n1, n1, n1 r-crq vvz d:
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so that though the consummation followeth iustification, the beginning and parts of renouation may goe before,
so that though the consummation follows justification, the beginning and parts of renovation may go before,
av cst cs dt n1 vvz n1, dt n1 cc n2 pp-f n1 vmb vvi a-acp,
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as the terme ad quem of call, and as the companions of faith, by which I am iustified.
as the term ad Whom of call, and as the Sodales of faith, by which I am justified.
c-acp dt n1 fw-la fw-la pp-f n1, cc p-acp dt n2 pp-f n1, p-acp r-crq pns11 vbm vvn.
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But is not this Poperie? I answer, it hath nothing to doe with any thing that is Poperie indeede.
But is not this Popery? I answer, it hath nothing to do with any thing that is Popery indeed.
cc-acp vbz xx d n1? pns11 vvb, pn31 vhz pix pc-acp vdi p-acp d n1 cst vbz n1 av.
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Repentance with them is a Sacrament, it worketh iustification ex opere operato, it is a part of the formall cause of iustification, it is a cause of remission of sinnes:
Repentance with them is a Sacrament, it works justification ex Opere operato, it is a part of the formal cause of justification, it is a cause of remission of Sins:
n1 p-acp pno32 vbz dt n1, pn31 vvz n1 fw-la fw-la fw-mi, pn31 vbz dt n1 pp-f dt j n1 pp-f n1, pn31 vbz dt n1 pp-f n1 pp-f n2:
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These particulars are Poperie, and I denie them.
These particulars Are Popery, and I deny them.
d n2-j vbr n1, cc pns11 vvb pno32.
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I affirme a necessitie of good workes or repentance, in regard of presence, and that in a measure and degree onely,
I affirm a necessity of good works or Repentance, in regard of presence, and that in a measure and degree only,
pns11 vvb dt n1 pp-f j n2 cc n1, p-acp n1 pp-f n1, cc cst p-acp dt n1 cc n1 av-j,
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as the quality and conditions of faith: and the person to whom God promiseth remission of sinnes.
as the quality and conditions of faith: and the person to whom God promises remission of Sins.
c-acp dt n1 cc n2 pp-f n1: cc dt n1 p-acp ro-crq np1 vvz n1 pp-f n2.
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I confesse the progresse of sanctification, and it exercise vpon that motiue, Gods mercy in forgiuenesse after.
I confess the progress of sanctification, and it exercise upon that motive, God's mercy in forgiveness After.
pns11 vvb dt n1 pp-f n1, cc pn31 vvb p-acp d n1, ng1 n1 p-acp n1 a-acp.
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I denie all efficiencie, or casuality in repentance at all, of our iustification, or remission of sinnes.
I deny all efficiency, or casuality in Repentance At all, of our justification, or remission of Sins.
pns11 vvb d n1, cc n1 p-acp n1 p-acp d, pp-f po12 n1, cc n1 pp-f n2.
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Sill they follow their Mistris, but in remission of sinnes, and cloathing a sinner with the iustice of God, therein they giue her the place, Sill they follow their Mistress, but in remission of Sins, and clothing a sinner with the Justice of God, therein they give her the place,
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and put the burthen of the worke vpon her shoulder: As that worthy Protestant, Doctor King, vbi supra. and put the burden of the work upon her shoulder: As that worthy Protestant, Doctor King, vbi supra.
cc vvd dt n1 pp-f dt n1 p-acp po31 n1: p-acp cst j n1, n1 n1, fw-la fw-la.
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This Papists themselues confesse Protestant doctrine: Multi postea docuerunt opera necessaria esse ad vitam aeternam: sicut etiam dixerunt necessariam esse renouationē per fidem spem & charitatem ad iustificationem.
This Papists themselves confess Protestant Doctrine: Multi postea docuerunt opera necessaria esse ad vitam aeternam: sicut etiam dixerunt Necessariam esse renouationē per fidem spem & charitatem ad iustificationem.
d njp2 px32 vvb n1 n1: fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la.
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Lutherani etiamsi contritionem requirunt ad remissionem peccatorum, tamen non ferunt, vt contritio dicatur causa iustificationis. And elsewhere, Praerequiri istos actus praeter fidem quoad praesentiam, non quoad apprehensionem iustificationis: Bellarmine giueth sanioribus Prostantibus Lutherans Even if contritionem requirunt ad remissionem peccatorum, tamen non ferunt, vt Contritio dicatur causa iustificationis. And elsewhere, Praerequiri istos actus praeter fidem quoad praesentiam, non quoad apprehensionem iustificationis: Bellarmine gives sanioribus Prostantibus
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la. cc av, np1 fw-la fw-la fw-la fw-la n1 fw-la, fw-fr n1 fw-la fw-la: np1 vvz fw-la fw-la
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Which distinction of Efficiency and Presence, though some allow not of, I suppose to be nothing else but the Doctrine of the Church of England. And yet that Faith (which alone iustifieth) doth not shut out Repentance, hope, loue, dread,
Which distinction of Efficiency and Presence, though Some allow not of, I suppose to be nothing Else but the Doctrine of the Church of England. And yet that Faith (which alone Justifieth) does not shut out Repentance, hope, love, dread,
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and the feare of God, to bee ioyned with Faith in euery man that is iustified,
and the Fear of God, to be joined with Faith in every man that is justified,
cc dt n1 pp-f np1, pc-acp vbi vvn p-acp n1 p-acp d n1 cst vbz vvn,
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but it shutteth them out from the Office of iustifying:
but it shutteth them out from the Office of justifying:
cc-acp pn31 vvz pno32 av p-acp dt n1 pp-f vvg:
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so that though they bee all present together in him that is iustified, yet they iustifie not altogether. so that though they be all present together in him that is justified, yet they justify not altogether.
av cst cs pns32 vbb d j av p-acp pno31 cst vbz vvn, av pns32 vvi xx av.
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Neither is this Doctrine mine alone but of the learned.
Neither is this Doctrine mine alone but of the learned.
d vbz d n1 po11 j cc-acp pp-f dt j.
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Bellarmnie before giueth it Lutherans: And so to Luther, Ʋolo eam (scilicet poenitentiam) sed dico eamnon operari iustificationem aut remissionem peccatorum. Bellarmnie before gives it Lutherans: And so to Luther, Ʋolo eam (scilicet poenitentiam) sed dico eamnon operari iustificationem Or remissionem peccatorum.
n1 p-acp vvz pn31 njp2: cc av p-acp np1, fw-la fw-la (fw-la fw-la) fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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To Cymnitius, Est & hoc extra controuersiam apud nos neminem posse Deo reconciliari, & remissionem peccatorum consequi, nisi agat poenitentiam:
To Cymnitius, Est & hoc extra controuersiam apud nos neminem posse God reconciliari, & remissionem peccatorum consequi, nisi agat poenitentiam:
p-acp np1, fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la fw-la:
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nam cor impaenitens cumulat sibi iram Dei, Rom. 2. Luc. 13. I, hee giueth it also to Caluin. Diximus nos quodam loco nunqum sine poenitentia obuenire peccatorum remissionem:
nam cor impaenitens cumulat sibi iram Dei, Rom. 2. Luke 13. I, he gives it also to Calvin. Diximus nos Quodam loco nunqum sine Penitence obuenire peccatorum remissionem:
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sed similiter adijcimus poenitentiam non esse causam remissionis peccatorum. Nam nullis hoc peccatum (originale) remittitur nisi qui spiritu mentis suae renouari incipiunt. sed similiter adijcimus poenitentiam non esse Causam remissionis peccatorum. Nam nullis hoc peccatum (original) remittitur nisi qui spiritu mentis suae renouari incipiunt.
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Repentance for sinne must goe before remission, saith Master Perkins. Repentance for sin must go before remission, Says Master Perkins.
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Nusquam autem decreta est remissio peccatorum abs { que } poenitentia, ne { que } vnquam alia conditione concessa est. Nusquam autem decreta est Remission peccatorum abs { que } Penitence, ne { que } vnquam Alias condition concessa est.
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Oleum miserecordiae non infundit nisi in vas contritum & contribulatum, saith Bernard, citat Cymnit. vbi supra pag. Oleum miserecordiae non infundit nisi in vas contritum & contribulatum, Says Bernard, citat Cymnit. vbi supra page.
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330. Hee pardoneth and absolueth all them which truely repent, saith our Chuch.
330. He Pardoneth and absolveth all them which truly Repent, Says our Church.
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King Iames on the Lords prayer calleth it, Causa sine quo non. Master Zanchy, Conditiones non propter quas,
King James on the lords prayer calls it, Causa sine quo non. Master Zanchy, Conditions non propter quas,
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sed citra quas peccatorum remissio non obtinetur. sed citra quas peccatorum Remission non obtinetur.
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Whom I wish consulted with, hee answereth that obiection fully, that then remission will not be free.
Whom I wish consulted with, he Answers that objection Fully, that then remission will not be free.
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See also Master Taylor in Psal. 32. pag. 153. & 164.173. And Doctor Francis Whites Orthodex, pag. 17. p. 33. p. 217. One saith truely, The Lord hath not as much as promised or spoken any sillable tending to a promise of forgiuenesse of sinnes but to such as forsake their sinnes.
See also Master Taylor in Psalm 32. page. 153. & 164.173. And Doctor Francis Whites Orthodex, page. 17. p. 33. p. 217. One Says truly, The Lord hath not as much as promised or spoken any Syllable tending to a promise of forgiveness of Sins but to such as forsake their Sins.
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And I could adde a great many more:
And I could add a great many more:
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And by this must that of Augustine be limited and vnderstood, Bona opera non praecedunt iust ficandum, sed sequuntur iustificatum:
And by this must that of Augustine be limited and understood, Bona opera non praecedunt just ficandum, sed sequuntur iustificatum:
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of degrees and measures not simply, in the sence explained before. All which I desire to bee considered by my Learned Brethren.
of Degrees and measures not simply, in the sense explained before. All which I desire to be considered by my Learned Brothers.
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One rubb more must bee remoued, If Repentance bee before remission of sinnes, then before iustifying faith: Three I finde in this manner arguing. Briefely I deny the consequence.
One rub more must be removed, If Repentance be before remission of Sins, then before justifying faith: Three I find in this manner arguing. Briefly I deny the consequence.
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Of Repentance in the sence, I haue out of the Word of God explained it, Turning from sinne, turning vnto God in amendment, mortification, and viuification;
Of Repentance in the sense, I have out of the Word of God explained it, Turning from sin, turning unto God in amendment, mortification, and vivification;
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two of the three yeeld the non consequence:
two of the three yield the non consequence:
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and to make that good deny Mortification and Viuification, or turning to God, by amendment, to be the repentant God calleth for;
and to make that good deny Mortification and Vivification, or turning to God, by amendment, to be the repentant God calls for;
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that they confesse a fruit of faith in question: which I suppose in former propositions I haue sufficiently made good.
that they confess a fruit of faith in question: which I suppose in former propositions I have sufficiently made good.
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The third that maketh this obiection conceiueth rightly of Repentance, and includeth, the loue of GOD aboue all in it nature.
The third that makes this objection conceiveth rightly of Repentance, and includeth, the love of GOD above all in it nature.
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Now to say, that the loue of GOD aboue all is in nature before iustifying faith, is a conclusion;
Now to say, that the love of GOD above all is in nature before justifying faith, is a conclusion;
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so of all sortes confessedly absurd, that I neede for the present but to name it.
so of all sorts confessedly absurd, that I need for the present but to name it.
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It is sufficient though I say nothing. Whole Sanctification, as well it parts, Mortification, and Viuification;
It is sufficient though I say nothing. whole Sanctification, as well it parts, Mortification, and Vivification;
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the purging and purifying the heart in this sense, is ordinarily giuen to Faith in Christ, Acts 26. and Collossians 2. From which Christ, Faith draweth the same.
the purging and purifying the heart in this sense, is ordinarily given to Faith in christ, Acts 26. and Colossians 2. From which christ, Faith draws the same.
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Faith is of all the Learned confessed the roote, the mother of Loue, and all Christian Vertues;
Faith is of all the Learned confessed the root, the mother of Love, and all Christian Virtues;
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and therefore to make it an effect or consequent of them is but nouelty, strange, and vnheard of Doctrine.
and Therefore to make it an Effect or consequent of them is but novelty, strange, and unheard of Doctrine.
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But of this (if GOD be pleased) an other time. 2 If repentance be the condition of remission of sin;
But of this (if GOD be pleased) an other time. 2 If Repentance be the condition of remission of since;
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then wheresoeuer there is this condition, there is remission of sinnes:
then wheresoever there is this condition, there is remission of Sins:
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it is Gods promise, his truth and iustice are at stake for it, 1 Iohn 1.7. J said I will confesse, and thou for gauest.
it is God's promise, his truth and Justice Are At stake for it, 1 John 1.7. J said I will confess, and thou for Gavest.
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Neither is there any space or time betweene these;
Neither is there any Molle or time between these;
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therefore the Scripture pronounceth such a man blessed, Blessed are the meeke, blessed are they that hunger and thirst after righteousnesse, Matth. 5. actually blessed.
Therefore the Scripture pronounceth such a man blessed, Blessed Are the meek, blessed Are they that hunger and thirst After righteousness, Matthew 5. actually blessed.
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The Lord dwelleth with the humble, actually. A broken heart is a sacrifice of God. Indeede, true repentance put, all requisites to remission are in act;The Lord dwells with the humble, actually. A broken heart is a sacrifice of God. Indeed, true Repentance put, all requisites to remission Are in act;
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it is turning from all sinnes, and turning to God according to all his commaundements, there is the whole new creature for parts of grace.
it is turning from all Sins, and turning to God according to all his Commandments, there is the Whole new creature for parts of grace.
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Consequently fellowship with Christ, from which this doth flowe: and so faith, by which there is caused that fellowship with Christ;
Consequently fellowship with christ, from which this does flow: and so faith, by which there is caused that fellowship with christ;
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and if it were otherwise, a true repentant might be actually accursed, and it might be possible, that hee dying in the meane time, might goe to hell.
and if it were otherwise, a true repentant might be actually accursed, and it might be possible, that he dying in the mean time, might go to hell.
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Which I obserue against those who teach that true repentance, and iustifying faith, may be seperated, the one before the other in time,
Which I observe against those who teach that true Repentance, and justifying faith, may be separated, the one before the other in time,
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and others who teach besides, that a man may be seauen yeares, more or lesse,
and Others who teach beside, that a man may be seauen Years, more or less,
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truly repentant, and yer vniust, one of the vngodly, vniustified, and so without remission of sinnes,
truly repentant, and year unjust, one of the ungodly, unjustified, and so without remission of Sins,
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and there is a route of those about this Cittie: (which withall conuinceth repentance with them, to bee but legall, indeede vniustice, vngodlinesse: if the tree be naught, the fruit cannot be good.)
and there is a rout of those about this city: (which withal Convinces Repentance with them, to be but Legal, indeed unjustice, ungodliness: if the tree be nought, the fruit cannot be good.)
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No, no, repentance and remission of sinnes are inseperable, godly Preachers euer ioyned repentance and remission of sinnes, as our Homilies: And therefore our Church:No, no, Repentance and remission of Sins Are inseparable, godly Preachers ever joined Repentance and remission of Sins, as our Homilies: And Therefore our Church:
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At what time so euer a sinner repenteth him of his sins, &c. I will put out all his wickednesse out of my remembrance, At what time so ever a sinner Repenteth him of his Sins, etc. I will put out all his wickedness out of my remembrance,
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as the saying of the Lord, and giueth power to Ministers, to declare and pronounce vnto the penitent soule, remission of sinnes, such men are subiects of comfort;as the saying of the Lord, and gives power to Ministers, to declare and pronounce unto the penitent soul, remission of Sins, such men Are Subjects of Comfort;
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glad tydings must bee preached vnto them, they may heare of ioy and gladnesse: wheresoeuer God worketh repentance, he promiseth and giueth withall inseperably remission of sinnes.glad tidings must be preached unto them, they may hear of joy and gladness: wheresoever God works Repentance, he promises and gives withal inseparably remission of Sins.
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3 This teacheth vs in what manner to seeke and sue for, to the Lord, remission and pardon of sinnes,
3 This Teaches us in what manner to seek and sue for, to the Lord, remission and pardon of Sins,
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namely with this quality and disposition, repentance, and for that cause it is (as before) that euery one that calleth vpon the Lord, must depart from iniquity, must lift vp pure hands, &c. And withall, affordeth vs vpon triall,
namely with this quality and disposition, Repentance, and for that cause it is (as before) that every one that calls upon the Lord, must depart from iniquity, must lift up pure hands, etc. And withal, affords us upon trial,
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an infallible ground of knowledge, whether wee haue remission of sinnes or no.
an infallible ground of knowledge, whither we have remission of Sins or no.
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The triall is necessary, remission of sinnes is a matter of great consequence, blessednesse is that which belongeth vnto that man,
The trial is necessary, remission of Sins is a matter of great consequence, blessedness is that which belongeth unto that man,
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vntill our sinnes are forgiuen vs, wee haue no sound peace, or ioy, or comfort: guilt binding ouer to Gods iudgements, lyeth as a dogge at our dore.
until our Sins Are forgiven us, we have no found peace, or joy, or Comfort: guilt binding over to God's Judgments, lies as a dog At our door.
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Wee are open to Gods danger of all curses, of death it selfe:
we Are open to God's danger of all curses, of death it self:
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the very sight and sence of such a state is terrible, and hath strange and vnnaturall effects.
the very sighed and sense of such a state is terrible, and hath strange and unnatural effects.
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See it in Iudas and Caine: when as Gods face is sometimes hidden from his children, withdrawne, and their perswasion and assurance of faith is ecclipsed:
See it in Iudas and Cain: when as God's face is sometime hidden from his children, withdrawn, and their persuasion and assurance of faith is eclipsed:
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When GOD bringeth olde sinnes to remembrance, and maketh euen them to possesse the sinnes of their youth: When GOD brings old Sins to remembrance, and makes even them to possess the Sins of their youth:
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their trouble sheweth their complaints, and earnest cries for mercy, declareth it.
their trouble shows their complaints, and earnest cries for mercy, Declareth it.
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If a man hath that blessing, and none other of the world, hee is truly blessed.
If a man hath that blessing, and none other of the world, he is truly blessed.
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If a man want that, if he hath all the world can afford him, he is truly miserable, fearefully accursed, the wrath of God abideth on him:
If a man want that, if he hath all the world can afford him, he is truly miserable, fearfully accursed, the wrath of God Abideth on him:
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the healing and weale of the Land, in regard of the plague, dependeth on it.
the healing and weal of the Land, in regard of the plague, dependeth on it.
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Besides, euery one of vs stand vp, and say, wee beleeue remission of sinnes, we begge it often:
Beside, every one of us stand up, and say, we believe remission of Sins, we beg it often:
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would you now know whether you hane attained that blessing, whether you are as you professe, free from that terrour and danger spoken of,
would you now know whither you have attained that blessing, whither you Are as you profess, free from that terror and danger spoken of,
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and so bound for life euerlasting?
and so bound for life everlasting?
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Looke vnto your repentance, Gods condition, examine thy selfe narrowly about that, as I haue before deliuered it.
Look unto your Repentance, God's condition, examine thy self narrowly about that, as I have before Delivered it.
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If thou finde that, thou mayest conclude, and know thy sinnes are remitted. The peace and quiet of thy soule is substantiall:
If thou find that, thou Mayest conclude, and know thy Sins Are remitted. The peace and quiet of thy soul is substantial:
cs pns21 vvb d, pns21 vm2 vvi, cc vvb po21 n2 vbr vvn. dt n1 cc n-jn pp-f po21 n1 vbz j:
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thy faith and hope of eternall life are liuely, truly conditioned and qualified; thou mayest be encouraged comfortably to goe on vnto perfection.
thy faith and hope of Eternal life Are lively, truly conditioned and qualified; thou Mayest be encouraged comfortably to go on unto perfection.
po21 n1 cc n1 pp-f j n1 vbr j, av-j vvn cc vvn; pns21 vm2 vbi vvn av-j pc-acp vvi a-acp p-acp n1.
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But if vpon triall it bee otherwise, there is a deniall of repentance spoken of: Thou hast not the forgiuenesse of thy sinnes:
But if upon trial it be otherwise, there is a denial of Repentance spoken of: Thou hast not the forgiveness of thy Sins:
p-acp cs p-acp n1 pn31 vbi av, pc-acp vbz dt n1 pp-f n1 vvn pp-f: pns21 vh2 xx dt n1 pp-f po21 n2:
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thou art not conditioned and qualified vnto the promise of the same: the peace and quiet of soule are but carnall security, thy faith and hope vaine:
thou art not conditioned and qualified unto the promise of the same: the peace and quiet of soul Are but carnal security, thy faith and hope vain:
pns21 vb2r xx vvn cc vvn p-acp dt n1 pp-f dt d: dt n1 cc n-jn pp-f n1 vbr p-acp j n1, po21 n1 cc vvb j:
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as a Spiders web, as the giuing vp of the Ghost: as a Spiders web, as the giving up of the Ghost:
p-acp dt ng1 n1, c-acp dt vvg a-acp pp-f dt n1:
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Thou hast no title to eternall life, the stipend and wages of those sinnes, is death:
Thou hast no title to Eternal life, the stipend and wages of those Sins, is death:
pns21 vh2 dx n1 p-acp j n1, dt n1 cc n2 pp-f d n2, vbz n1:
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repent and bee conuerted for the remission of thy sinnes, except thou repent, thou shalt now, or eternally perish: Repent and be converted for the remission of thy Sins, except thou Repent, thou shalt now, or eternally perish:
vvb cc vbi vvn p-acp dt n1 pp-f po21 n2, c-acp pns21 vvb, pns21 vm2 av, cc av-j vvi:
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repentance is Gods condition to forgiuenesse of sinnes. And so much for this proposition, and GODS whole prescript for the plague.
Repentance is God's condition to forgiveness of Sins. And so much for this proposition, and GOD'S Whole prescript for the plague.
n1 vbz ng1 n1 p-acp n1 pp-f n2. cc av av-d c-acp d n1, cc npg1 j-jn n1 p-acp dt n1.
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NONLATINALPHABET. TWO SERMONS of Thanksgiuing, Preached the first of Ianuarie. 1625. PSAL. 116.9. I will walke before the Lord in the Land of the liuing.
. TWO SERMONS of Thanksgiving, Preached the First of Ianuarie. 1625. PSALM 116.9. I will walk before the Lord in the Land of the living.
. crd n2 pp-f n1, vvn dt ord pp-f np1. crd np1 crd. pns11 vmb vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg.
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THis Psalme containeth a profession of duty to GOD for deliuerance.
THis Psalm Containeth a profession of duty to GOD for deliverance.
d n1 vvz dt n1 pp-f n1 p-acp np1 p-acp n1.
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The sorrowes of death compassed Dauid about, the paines of hell got hold vpon him, he found trouble and sorrow, Ver. 3. Hee was brought lowe, Ver. 6. Hee was greatly afflicted, Ver. 10. In this trouble of his, then, hee called vpon the name of the Lord; The sorrows of death compassed David about, the pains of hell god hold upon him, he found trouble and sorrow, Ver. 3. He was brought low, Ver. 6. He was greatly afflicted, Ver. 10. In this trouble of his, then, he called upon the name of the Lord;
dt n2 pp-f n1 vvn np1 a-acp, dt n2 pp-f n1 vvd vvi p-acp pno31, pns31 vvd n1 cc n1, np1 crd pns31 vbds vvn av-j, np1 crd pns31 vbds av-j vvn, np1 crd p-acp d n1 pp-f png31, av, pns31 vvd p-acp dt n1 pp-f dt n1;
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his petition was, Lord I beseech thee deliuer my soule, Ver. 4. The Lord gracious, righteous, mercifull, Ver. 5. Heareth his voyce, enclineth his eare vnto him, Ver. 1.2. Helpeth him, Ver, 6. Looseth his bands, Ver. 16. Deliuereth his soule from death, his eyes from teares, his feete from falling, Ver. 8. Vpon this Dauid in this Psalme maketh a profession of his faith in God, the mother and roote of his prayer:
his petition was, Lord I beseech thee deliver my soul, Ver. 4. The Lord gracious, righteous, merciful, Ver. 5. Hears his voice, Inclineth his ear unto him, Ver. 1.2. Helpeth him, Ver, 6. Loses his bans, Ver. 16. Delivereth his soul from death, his eyes from tears, his feet from falling, Ver. 8. Upon this David in this Psalm makes a profession of his faith in God, the mother and root of his prayer:
po31 n1 vbds, n1 pns11 vvb pno21 vvi po11 n1, np1 crd dt n1 j, j, j, np1 crd vvz po31 n1, vvz po31 n1 p-acp pno31, np1 crd. vvz pno31, fw-la, crd vvz po31 n2, np1 crd vvz po31 n1 p-acp n1, po31 n2 p-acp n2, po31 n2 p-acp vvg, np1 crd p-acp d np1 p-acp d n1 vvz dt n1 pp-f po31 n1 p-acp np1, dt n1 cc n1 pp-f po31 n1:
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J beleeued, therefore I spake, Ver. 10. Of his loue, J loue the Lord, ver. 1. He promiseth to continue in prayer to GOD.J believed, Therefore I spoke, Ver. 10. Of his love, J love the Lord, ver. 1. He promises to continue in prayer to GOD.
pns11 vvd, av pns11 vvd, np1 crd pp-f po31 n1, pns11 vvb dt n1, fw-la. crd pns31 vvz pc-acp vvi p-acp n1 p-acp np1.
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Therefore will I call vpon him as long as I liue, ver. 2. and 17. Walking before the Lord in the Land of the liuing, ver. 9. Thankefulnesse, ver. 13.17. Payment of his vowes, publique in Gods house, ver. Therefore will I call upon him as long as I live, ver. 2. and 17. Walking before the Lord in the Land of the living, ver. 9. Thankfulness, ver. 13.17. Payment of his vows, public in God's house, ver.
av vmb pns11 vvi p-acp pno31 c-acp av-j c-acp pns11 vvb, fw-la. crd cc crd vvg p-acp dt n1 p-acp dt n1 pp-f dt j-vvg, fw-la. crd n1, fw-la. crd. n1 pp-f po31 n2, j p-acp ng1 n1, fw-la.
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14. & 18. Seruice in generall: I, continuance in it:
14. & 18. Service in general: I, Continuance in it:
crd cc crd n1 p-acp n1: pns11, n1 p-acp pn31:
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as before, I loue, and I will call &c. So in this, I am thy seruant, I am thy seruant, hee was so in affliction, he is so, hee resolueth to be so:
as before, I love, and I will call etc. So in this, I am thy servant, I am thy servant, he was so in affliction, he is so, he resolveth to be so:
c-acp a-acp, pns11 vvb, cc pns11 vmb vvi av av p-acp d, pns11 vbm po21 n1, pns11 vbm po21 n1, pns31 vbds av p-acp n1, pns31 vbz av, pns31 vvz pc-acp vbi av:
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yea, (he being as it were rauished with the sight and sence of this,
yea, (he being as it were ravished with the sighed and sense of this,
uh, (pns31 vbg p-acp pn31 vbdr vvn p-acp dt n1 cc n1 pp-f d,
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& al Gods benefits towards him.) In this Psalme (as one at a non plus) cryeth out:
& all God's benefits towards him.) In this Psalm (as one At a non plus) Cries out:
cc d ng1 n2 p-acp pno31.) p-acp d n1 (c-acp pi p-acp dt fw-fr fw-fr) vvz av:
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What shall I render vnto the Lord for all his mercies towards mee? What shall I render unto the Lord for all his Mercies towards me?
q-crq vmb pns11 vvi p-acp dt n1 p-acp d po31 n2 p-acp pno11?
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The euill of Dauid, hath beene lately ours, the euill of the Land, of this Cittie, of this Parish, of euery one of vs abiding in the same:
The evil of David, hath been lately ours, the evil of the Land, of this city, of this Parish, of every one of us abiding in the same:
dt n-jn pp-f np1, vhz vbn av-j png12, dt n-jn pp-f dt n1, pp-f d n1, pp-f d n1, pp-f d crd pp-f pno12 vvg p-acp dt d:
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the sorrowes of death compassed vs about, the paines of hell got hold vpon vs;
the sorrows of death compassed us about, the pains of hell god hold upon us;
dt n2 pp-f n1 vvn pno12 p-acp, dt n2 pp-f n1 vvd vvi p-acp pno12;
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wee found trouble and sorrow, wee were brought lowe, wee were greatly afflicted in this affliction, we called vpon the Lord, wee besought him to deliuer our soules:
we found trouble and sorrow, we were brought low, we were greatly afflicted in this affliction, we called upon the Lord, we besought him to deliver our Souls:
pns12 vvd n1 cc n1, pns12 vbdr vvn av-j, pns12 vbdr av-j vvn p-acp d n1, pns12 vvd p-acp dt n1, pns12 vvd pno31 pc-acp vvi po12 n2:
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the Lord was gracious, yea, our God was mercifull; hee hath now wonderfully deliuered vs; we therefore also owe duty vnto God for our deliuerance:
the Lord was gracious, yea, our God was merciful; he hath now wonderfully Delivered us; we Therefore also owe duty unto God for our deliverance:
dt n1 vbds j, uh, po12 n1 vbds j; pns31 vhz av av-j vvn pno12; pns12 av av vvb n1 p-acp np1 p-acp po12 n1:
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the practise of Dauid ought to be our paterne, it is written for our example:
the practice of David ought to be our pattern, it is written for our Exampl:
dt n1 pp-f np1 vmd pc-acp vbi po12 n1, pn31 vbz vvn p-acp po12 n1:
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Theres not a duty professed and promised by him, but is due from vs. I cannot particularly handle all:
Theres not a duty professed and promised by him, but is due from us I cannot particularly handle all:
pc-acp|vbz xx dt n1 vvn cc vvn p-acp pno31, cc-acp vbz j-jn p-acp pno12 pns11 vmbx av-j vvi d:
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out of all I haue chosen one, in the speaking of which I entend to stirre vp my selfe and you, to a proportioned purpose,
out of all I have chosen one, in the speaking of which I intend to stir up my self and you, to a proportioned purpose,
av pp-f d pns11 vhb vvn pi, p-acp dt n-vvg pp-f r-crq pns11 vvi pc-acp vvi a-acp po11 n1 cc pn22, p-acp dt j-vvn n1,
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and resolution, and practise, in these words, J will walke, &c. These words containe Dauids resolution: they may bee considered two wayes, absolutely, or relatinely; absolutely, as in themselues:
and resolution, and practise, in these words, J will walk, etc. These words contain David resolution: they may be considered two ways, absolutely, or relatinely; absolutely, as in themselves:
cc n1, cc vvi, p-acp d n2, pns11 vmb vvi, av d n2 vvi npg1 n1: pns32 vmb vbi vvn crd n2, av-j, cc av-j; av-j, a-acp p-acp px32:
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so they containe a proposition, in which wee haue:
so they contain a proposition, in which we have:
av pns32 vvi dt n1, p-acp r-crq pns12 vhb:
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first the subiect, in that word I. Secondly, the predicate in the rest, in which we haue,
First the Subject, in that word I Secondly, the predicate in the rest, in which we have,
ord dt n-jn, p-acp d n1 uh ord, dt vvb p-acp dt n1, p-acp r-crq pns12 vhb,
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first an action, in the words, will walke: Secondly, the manner of it, before the Lord: Thirdly, the circumstance of place, in the land of the liuing. Relatiuely.
First an actium, in the words, will walk: Secondly, the manner of it, before the Lord: Thirdly, the circumstance of place, in the land of the living. Relatively.
ord dt n1, p-acp dt n2, vmb vvi: ord, dt n1 pp-f pn31, p-acp dt n1: ord, dt n1 pp-f n1, p-acp dt n1 pp-f dt j-vvg. av-j.
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So they are an effect; the cause is layd downe in the foregoing words: Thou hast deliuered my soule from hell, &c, J will walke:
So they Are an Effect; the cause is laid down in the foregoing words: Thou hast Delivered my soul from hell, etc., J will walk:
av pns32 vbr dt vvb; dt n1 vbz vvn a-acp p-acp dt vvg n2: pns21 vh2 vvn po11 n1 p-acp n1, av, pns11 vmb vvi:
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that is the cause, that is the motiue of this resolution, I will walke, &c. In these words, we haue clearely layde downe foure propositions.
that is the cause, that is the motive of this resolution, I will walk, etc. In these words, we have clearly laid down foure propositions.
cst vbz dt n1, cst vbz dt n1 pp-f d n1, pns11 vmb vvi, av p-acp d n2, pns12 vhb av-j vvn a-acp crd n2.
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First, It is the purpose and practise of Gods people to walke: 2. Their purpose and practise is, to walke before Iehouah, the Lord.
First, It is the purpose and practice of God's people to walk: 2. Their purpose and practice is, to walk before Jehovah, the Lord.
ord, pn31 vbz dt n1 cc n1 pp-f npg1 n1 pc-acp vvi: crd po32 n1 cc n1 vbz, pc-acp vvi p-acp np1, dt n1.
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3. Their purpose and practise is, to walke before the Lord in the Land of the liuing.
3. Their purpose and practice is, to walk before the Lord in the Land of the living.
crd po32 n1 cc n1 vbz, pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg.
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4. Deliuerances of GOD vouchsafed vnto Gods people, are preuailing motiues of this purpose, and practise of theirs, to walke before the Lord in the Land of the liuing.
4. Deliverances of GOD vouchsafed unto God's people, Are prevailing motives of this purpose, and practice of theirs, to walk before the Lord in the Land of the living.
crd n2 pp-f np1 vvd p-acp npg1 n1, vbr j-vvg n2 pp-f d n1, cc n1 pp-f png32, pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg.
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All these are plainly layd downe in the words, and my purpose is, to speake of them in their order. And first, of the first.
All these Are plainly laid down in the words, and my purpose is, to speak of them in their order. And First, of the First.
d d vbr av-j vvn a-acp p-acp dt n2, cc po11 n1 vbz, pc-acp vvi pp-f pno32 p-acp po32 n1. cc ord, pp-f dt ord.
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The purpose and practise of Gods people, is to walke. The purpose and practice of God's people, is to walk.
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In handling this proposition, I will first explaine the words, then proue the proposition, and after put it to vse.
In handling this proposition, I will First explain the words, then prove the proposition, and After put it to use.
p-acp vvg d n1, pns11 vmb ord vvi dt n2, av vvb dt n1, cc p-acp vvi pn31 pc-acp vvi.
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For explication, Walke is a metaphor, borrowed from men in a iourney, their exercise and vse of feete, whereby they tend vnto some place;
For explication, Walk is a metaphor, borrowed from men in a journey, their exercise and use of feet, whereby they tend unto Some place;
p-acp n1, vvb vbz dt n1, vvn p-acp n2 p-acp dt n1, po32 n1 cc n1 pp-f n2, c-crq pns32 vvb p-acp d n1;
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a course of life, or a life thus and thus led, is called in Scripture a way, liuing and going on in it, walking:
a course of life, or a life thus and thus led, is called in Scripture a Way, living and going on in it, walking:
dt n1 pp-f n1, cc dt n1 av cc av vvd, vbz vvn p-acp n1 dt n1, vvg cc vvg a-acp p-acp pn31, vvg:
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as a way, so walking and walkers are of two sorts or kindes:
as a Way, so walking and walker's Are of two sorts or Kinds:
c-acp dt n1, av vvg cc ng1 vbr pp-f crd n2 cc n2:
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from the quality the one is called the way of wickednesse, or the way of the wicked:
from the quality the one is called the Way of wickedness, or the Way of the wicked:
p-acp dt n1 dt pi vbz vvn dt n1 pp-f n1, cc dt n1 pp-f dt j:
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The other contrary hereunto, pathes of righteousnesse, or the way of the righteous:
The other contrary hereunto, paths of righteousness, or the Way of the righteous:
dt j-jn j-jn av, n2 pp-f n1, cc dt n1 pp-f dt j:
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In regard of the end or terme ad quem, the one tendeth to death, it is the broade way, many walke in it:
In regard of the end or term ad Whom, the one tendeth to death, it is the broad Way, many walk in it:
p-acp n1 pp-f dt n1 cc vvi fw-la fw-la, dt pi vvz p-acp n1, pn31 vbz dt j n1, d n1 p-acp pn31:
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the other to life, a narrow way, a fewe finde it, a fewe walke in it.
the other to life, a narrow Way, a few find it, a few walk in it.
dt j-jn p-acp n1, dt j n1, dt d vvb pn31, dt d n1 p-acp pn31.
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The former is a going out of the latter way, a turning of the backe vpon God,
The former is a going out of the latter Way, a turning of the back upon God,
dt j vbz dt vvg av pp-f dt d n1, dt n-vvg pp-f dt n1 p-acp np1,
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and his way, a trudging from the same, the latter a turning from the former, a returning vnto the Lord and his wayes.
and his Way, a trudging from the same, the latter a turning from the former, a returning unto the Lord and his ways.
cc po31 n1, dt vvg p-acp dt d, dt d dt vvg p-acp dt j, dt vvg p-acp dt n1 cc po31 n2.
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The former denoteth a course, and it progresse in sinne, the flux or motion of inward corruption, in thoughts, words, and deedes:
The former denoteth a course, and it progress in sin, the flux or motion of inward corruption, in thoughts, words, and Deeds:
dt j vvz dt n1, cc pn31 n1 p-acp n1, dt n1 cc n1 pp-f j n1, p-acp n2, n2, cc n2:
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the latter, the life of grace, and exercise of it, in thoughts, words, and deedes:
the latter, the life of grace, and exercise of it, in thoughts, words, and Deeds:
dt d, dt n1 pp-f n1, cc n1 pp-f pn31, p-acp n2, n2, cc n2:
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the former implieth a power (or impotencie rather) and expresseth it vse, or exercise, and progresse;
the former Implies a power (or impotency rather) and Expresses it use, or exercise, and progress;
dt j vvz dt n1 (cc n1 av) cc vvz pn31 vvi, cc n1, cc n1;
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the latter, the contrary power, with it vse, as occasion is offered, and progresse, vntill the power and acts are perfect,
the latter, the contrary power, with it use, as occasion is offered, and progress, until the power and acts Are perfect,
dt d, dt j-jn n1, p-acp pn31 vvb, c-acp n1 vbz vvn, cc n1, p-acp dt n1 cc n2 vbr j,
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and the ende fully attained and inioyed. In this place we are not to take it in the former sense:
and the end Fully attained and enjoyed. In this place we Are not to take it in the former sense:
cc dt n1 av-j vvn cc vvn. p-acp d n1 pns12 vbr xx pc-acp vvi pn31 p-acp dt j n1:
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For that a people are open to, and vnder Gods danger; that walke and way leadeth to death:
For that a people Are open to, and under God's danger; that walk and Way leads to death:
c-acp cst dt n1 vbr j p-acp, cc p-acp npg1 n1; d n1 cc n1 vvz p-acp n1:
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the prescript of God for auoyding danger, is, To turne from our euill wayes.
the prescript of God for avoiding danger, is, To turn from our evil ways.
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But in the second, the contrary course and trade of life, excercise of grace, and progresse in the same.
But in the second, the contrary course and trade of life, Exercise of grace, and progress in the same.
cc-acp p-acp dt ord, dt j-jn n1 cc n1 pp-f n1, n1 pp-f n1, cc n1 p-acp dt d.
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Thats it which Dauid promiseth, and all the godly practise, vnder this notion of walking,
Thats it which David promises, and all the godly practice, under this notion of walking,
d|vbz pn31 r-crq np1 vvz, cc d dt j n1, p-acp d n1 pp-f vvg,
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When as he purposeth walking, it is not to be restrained by one or two graces, their vse,
When as he Purposes walking, it is not to be restrained by one or two graces, their use,
c-crq c-acp pns31 vvz vvg, pn31 vbz xx pc-acp vbi vvn p-acp crd cc crd n2, po32 n1,
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or exercise of them, but it is to bee meant of the vse of all graces:
or exercise of them, but it is to be meant of the use of all graces:
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It is layde downe Indefinitly, which is Aequiualent to vniuersall tearmes. Though Dauid specially promiseth exercise of Faith in GOD, gracious, righteous, mercifull, found and tasted to bee so by comfortable experience, w•lking by faith in God and Christ rooted, and grounded, and built vp;
It is laid down Indefinitely, which is Equivalent to universal terms. Though David specially promises exercise of Faith in GOD, gracious, righteous, merciful, found and tasted to be so by comfortable experience, w•lking by faith in God and christ rooted, and grounded, and built up;
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building vp himselfe in his most holy faith: yet Loue is not excluded, nor prayer, nor praise, nor any other sacrifice.building up himself in his most holy faith: yet Love is not excluded, nor prayer, nor praise, nor any other sacrifice.
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These are expressed in the Psalmes, and to be implyed in our Proposition. It is generally, A walking in Gods Lawe, in all his Commandements, 2 Chron. 6.16.
These Are expressed in the Psalms, and to be employed in our Proposition. It is generally, A walking in God's Law, in all his commandments, 2 Chronicles 6.16.
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When as the duty is expressed, we must conceiue, that Gods manner is also required:
When as the duty is expressed, we must conceive, that God's manner is also required:
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vnto which all requisites scattered vp and down in the Booke of God are to be referred.
unto which all requisites scattered up and down in the Book of God Are to be referred.
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As by faith, So Enoch walked pleasingly, without which it is impossible to please God. Heb. 11.5.6. Vprightly, or sincerely, with all the heart, 2 Chron. 6.14. Honestly as in the day.
As by faith, So Enoch walked pleasingly, without which it is impossible to please God. Hebrew 11.5.6. Uprightly, or sincerely, with all the heart, 2 Chronicles 6.14. Honestly as in the day.
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As children of light, Ephes. 5. Worthily, worthy calling, Ephes. 4.1. wisely, accuratly; precisely, Col 4.5. Humbly, as the Prophet Micaiah, the manner must not be neglected. As children of Light, Ephesians 5. Worthily, worthy calling, Ephesians 4.1. wisely, accurately; precisely, Col 4.5. Humbly, as the Prophet Micaiah, the manner must not be neglected.
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Add yet, Dauid must be considered in all respects: generally, as a Christian, or childe of GOD:
Add yet, David must be considered in all respects: generally, as a Christian, or child of GOD:
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particularly, or specially, as a King, and as a Prophet; his profession is in the largest extent to bee vnderstood:
particularly, or specially, as a King, and as a Prophet; his profession is in the Largest extent to be understood:
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He will walke as a Christian, in exercise of all grace, towards GOD the Head, and also towards man the rest of that Community.
He will walk as a Christian, in exercise of all grace, towards GOD the Head, and also towards man the rest of that Community.
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He will walke as a King, in the administration of that Office; as a Prophet, in the administration of that Office.
He will walk as a King, in the administration of that Office; as a Prophet, in the administration of that Office.
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The promise of God to Ely and his Fathers house was, that they should walke before him for euer:
The promise of God to Ely and his Father's house was, that they should walk before him for ever:
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and honour him in the administration of that offiice, And so are the Kings of Israel said to walke, in regard of the administration of that Office: and honour him in the administration of that offiice, And so Are the Kings of Israel said to walk, in regard of the administration of that Office:
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And so must we conceiue the proposition, infolding exercise of all grace, as Christians, as Kings,
And so must we conceive the proposition, infolding exercise of all grace, as Christians, as Kings,
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as Ministers, as People, as Husbands, as Wiues, as Parents, as Children, as Masters, as Seruants.
as Ministers, as People, as Husbands, as Wives, as Parents, as Children, as Masters, as Servants.
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And thus is it the purpose and practise of Gods people to walke. For proofe: I might bee large in instance:
And thus is it the purpose and practice of God's people to walk. For proof: I might be large in instance:
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It was the cōmendation of Enoch He walked with God: of Noah that Preacher of righteousnes.
It was the commendation of Enoch He walked with God: of Noah that Preacher of righteousness.
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Of Dauid & Hezekiah. Of that renowned paire, Zachary and Elizabeth, They were both iust before God,
Of David & Hezekiah. Of that renowned pair, Zachary and Elizabeth, They were both just before God,
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and walked in all the commandements & ordinances of God: Commandements, Ordinances; First in Commandements, then in Ordinances, in both, in all.and walked in all the Commandments & ordinances of God: commandments, Ordinances; First in commandments, then in Ordinances, in both, in all.
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There is good reason for it:
There is good reason for it:
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First, It is Gods expresse Commandement, Walke before me and be vpright, saith God to Abraham, and to his seede, Genes. 17.21.
First, It is God's express Commandment, Walk before me and be upright, Says God to Abraham, and to his seed, Genesis. 17.21.
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And it is worthy our consideration, to take notice of the particular graces and their exercise, called for vnder this notion of walking, in these phrases:
And it is worthy our consideration, to take notice of the particular graces and their exercise, called for under this notion of walking, in these phrases:
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Walking in the spirit, after the spirit, in the Law of God, by faith, in loue, in truth, in the feare of God, in newnesse of life: Walking in the Spirit, After the Spirit, in the Law of God, by faith, in love, in truth, in the Fear of God, in newness of life:
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vnto which wee may referre precepts about the manner in the places named before. It is the Commandement of God, and therefore. This will yet appeare further.
unto which we may refer Precepts about the manner in the places nam before. It is the Commandment of God, and Therefore. This will yet appear further.
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2 Because these are a company of confederates of God, such as haue made a Couenant with him;
2 Because these Are a company of confederates of God, such as have made a Covenant with him;
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by vertue whereof, looke what the Lord requireth of them, hee promiseth and vndertaketh, & accordingly worketh in them as he requireth, walking in his Commandements, he promiseth to cause them to walke: J will cause them to walk in my statutes,
by virtue whereof, look what the Lord requires of them, he promises and undertaketh, & accordingly works in them as he requires, walking in his commandments, he promises to cause them to walk: J will cause them to walk in my statutes,
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and to doe them, Ezek 36.27. 3 Because these are a company called effectually, called with an high and heauenly call, by Christ, to Christ, and fellowship with him, 1 Cor. 1.9. From whence as their issueth life, and a power of grace, so inablement to it vse and exercise in walking. and to do them, Ezekiel 36.27. 3 Because these Are a company called effectually, called with an high and heavenly call, by christ, to christ, and fellowship with him, 1 Cor. 1.9. From whence as their issueth life, and a power of grace, so enablement to it use and exercise in walking.
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And thus doth God enter into couenant with vs, and exequute the former promise:
And thus does God enter into Covenant with us, and exequute the former promise:
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and therefore the Apostle beseecheth the Ephesians, To walke worthy the calling wherewith they were called, Eph. 4.1.
and Therefore the Apostle Beseecheth the Ephesians, To walk worthy the calling wherewith they were called, Ephesians 4.1.
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And worthyly, because that walking is an inseparable effect of this calling:
And worthily, Because that walking is an inseparable Effect of this calling:
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when as the Prophet had said, He (Christ) shall call a nation, it is added, and they shall runne vnto him, Isai. 55.5. Effectuall call inableth a man to answere the same, conformeth a man to that he is called vnto;
when as the Prophet had said, He (christ) shall call a Nation, it is added, and they shall run unto him, Isaiah 55.5. Effectual call enableth a man to answer the same, conformeth a man to that he is called unto;
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it planteth or setteth a man into Christ, and conformeth him to Christ, to his death, Whence followeth, We (in regard of the old man) are dead with him, to his buriall, Whence it inseperably followeth, we are buried with him:
it plants or sets a man into christ, and conformeth him to christ, to his death, Whence follows, We (in regard of the old man) Are dead with him, to his burial, Whence it inseparably follows, we Are buried with him:
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the old man is laid in a consumption, as a carkase in a graue, To his resurrection: that like as Christ dyed,
the old man is laid in a consumption, as a carcase in a graven, To his resurrection: that like as christ died,
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and rose againe from the dead, by the glory of the Father, so wee should walke in newnesse of life, Rom. 6.4.and rose again from the dead, by the glory of the Father, so we should walk in newness of life, Rom. 6.4.
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Hence those that are in Iesus Christ, are called walkers not after the flesh, but after the spirit. Hee that abideth in him, ought to walke,
Hence those that Are in Iesus christ, Are called walker's not After the Flesh, but After the Spirit. He that Abideth in him, ought to walk,
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as he hath walked, 1 Iohn 2.6.as he hath walked, 1 John 2.6.
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By effectuall call vnto Christ we are made newe creatures, the new creature is a talent receiued, and that for vse:
By effectual call unto christ we Are made new creatures, the new creature is a talon received, and that for use:
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Wee are his workemanship, created in Iesus Christ vnto good workes, (saith the Apostle) which he hath enclined, that we should walke in. we Are his workmanship, created in Iesus christ unto good works, (Says the Apostle) which he hath inclined, that we should walk in.
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Good workes are ordained for vs to walke in, and we created to walke in Gods Commandements, to doe good workes:
Good works Are ordained for us to walk in, and we created to walk in God's commandments, to do good works:
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so that we being a company, called to Iesus Christ; from hence haue this purpose and practise, to walke.
so that we being a company, called to Iesus christ; from hence have this purpose and practise, to walk.
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Last of all, the priuiledges giuen vnto Gods people, necessarily require that they walke, they are a people that haue obtained mercie in remission and pardon of sinnes:
Last of all, the privileges given unto God's people, necessarily require that they walk, they Are a people that have obtained mercy in remission and pardon of Sins:
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there is no condemnation vnto them; they haue hope of eternall life and glory: there is no condemnation unto them; they have hope of Eternal life and glory:
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they are begotten againe vnto a liuely hope of an inheritance, immortall, and vndefiled, that fadeth not away, 1. Pet. 1.4. None of all which can be made good, can bee accomplished vnto that man that doth not purpose and practise this duty of walking:
they Are begotten again unto a lively hope of an inheritance, immortal, and undefiled, that fades not away, 1. Pet. 1.4. None of all which can be made good, can be accomplished unto that man that does not purpose and practise this duty of walking:
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walking is a complement, necessarily disposing the soule to these blessings.
walking is a compliment, necessarily disposing the soul to these blessings.
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Thus Salomon describeth the Lord, keeping couenant, and shewing mercie, but to whom? seruants: and what seruants? That walke before thee with all their hearts, 2. Chron. 16.16.
Thus Solomon Describeth the Lord, keeping Covenant, and showing mercy, but to whom? Servants: and what Servants? That walk before thee with all their hearts, 2. Chronicles 16.16.
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And when the Apostle had said, There is no condemnation to them that are in Christ Iesus;
And when the Apostle had said, There is no condemnation to them that Are in christ Iesus;
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hee sheweth who those are, describing them by this, as another effect of their being in Christ, which walke not after the flesh, but after the spirit.
he shows who those Are, describing them by this, as Another Effect of their being in christ, which walk not After the Flesh, but After the Spirit.
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Howsoeuer good workes are not the causes of raigning, yet they are the way, or causa sine qua non, God hath ordained them, that wee should walke in them vnto heauen:
Howsoever good works Are not the Causes of reigning, yet they Are the Way, or causa sine qua non, God hath ordained them, that we should walk in them unto heaven:
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the man that walketh not in them, shall neuer attaine Gods Kingdome;
the man that walks not in them, shall never attain God's Kingdom;
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and therefore, there is a necessity of this walking, of this purpose and practise in euery childe of God.
and Therefore, there is a necessity of this walking, of this purpose and practise in every child of God.
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The vse I make of it, shall be discouery vpon examination, whether we be the people of God or no:
The use I make of it, shall be discovery upon examination, whither we be the people of God or no:
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examination a necessary duty, our comfort and encouragement in our iourney, our going on, and our returne into the right way (if wee be out of it) depend vpon the same, a necessary duty at all times, especially when as we come to the Sacrament.
examination a necessary duty, our Comfort and encouragement in our journey, our going on, and our return into the right Way (if we be out of it) depend upon the same, a necessary duty At all times, especially when as we come to the Sacrament.
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Let a man examine himselfe (saith the Apostle) and so let him eate of this bread, and drinke of this cup. Let a man examine himself (Says the Apostle) and so let him eat of this bred, and drink of this cup.
vvb dt n1 vvb px31 (vvz dt n1) cc av vvb pno31 vvi pp-f d n1, cc n1 pp-f d n1.
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Of what must he examine himselfe? his worthinesse, his complement, his quality:
Of what must he examine himself? his worthiness, his compliment, his quality:
pp-f r-crq vmb pns31 vvi px31? po31 n1, po31 n1, po31 n1:
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and wherein doth that consist, but in such things as shew a man, and proue him a confederate, one within the couenant, in all those particulars:
and wherein does that consist, but in such things as show a man, and prove him a confederate, one within the Covenant, in all those particulars:
cc c-crq vdz d vvi, cc-acp p-acp d n2 c-acp vvb dt n1, cc vvi pno31 dt j-jn, pi p-acp dt n1, p-acp d d n2-j:
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this holy walking, the power it selfe of grace, and the exercise of the same:
this holy walking, the power it self of grace, and the exercise of the same:
d j n-vvg, dt n1 pn31 n1 pp-f n1, cc dt n1 pp-f dt d:
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examination therefore of our selues in regard of this duty, is a worke of this day, put we our selues vpon it:
examination Therefore of our selves in regard of this duty, is a work of this day, put we our selves upon it:
n1 av pp-f po12 n2 p-acp n1 pp-f d n1, vbz dt n1 pp-f d n1, vvb pns12 po12 n2 p-acp pn31:
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Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup.
Let a man examine himself, and so let him eat of this bred, and drink of this cup.
vvb dt n1 vvb px31, cc av vvb pno31 vvi pp-f d n1, cc n1 pp-f d n1.
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Is it so then, that we looking into our selues, can finde this purpose and practise of walking, that we are men walking after the Spirit, by it conduct;
Is it so then, that we looking into our selves, can find this purpose and practice of walking, that we Are men walking After the Spirit, by it conduct;
vbz pn31 av av, cst pns12 vvg p-acp po12 n2, vmb vvi d n1 cc n1 pp-f vvg, cst pns12 vbr n2 vvg p-acp dt n1, p-acp pn31 n1;
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in the truth, in faith, in loue, in the feare of GOD, in newnesse of life, in all the commandements of the Lord:
in the truth, in faith, in love, in the Fear of GOD, in newness of life, in all the Commandments of the Lord:
p-acp dt n1, p-acp n1, p-acp n1, p-acp dt n1 pp-f np1, p-acp n1 pp-f n1, p-acp d dt n2 pp-f dt n1:
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doe we (communing with our owne hearts and liues) finde the duty and Gods manner, in sincerity, with all the heart, honestly,
do we (communing with our own hearts and lives) find the duty and God's manner, in sincerity, with all the heart, honestly,
vdb pns12 (vvg p-acp po12 d n2 cc n2) vvb dt n1 cc ng1 n1, p-acp n1, p-acp d dt n1, av-j,
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as children of light, accuratly, and precisely, as Christians, as Magistrates, as Ministers, as Masters of families,as children of Light, accurately, and precisely, as Christians, as Magistrates, as Ministers, as Masters of families,
c-acp n2 pp-f n1, av-j, cc av-j, p-acp np1, c-acp n2, c-acp n2, c-acp n2 pp-f n2,
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as husbands, as wiues, and according to all our relations? Is it our purpose and practise,
as Husbands, as wives, and according to all our relations? Is it our purpose and practise,
c-acp n2, c-acp n2, cc vvg p-acp d po12 n2? vbz pn31 po12 n1 cc vvi,
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as in the presence of God, and that vntill we come to our iourneyes end?
as in the presence of God, and that until we come to our journeys end?
c-acp p-acp dt n1 pp-f np1, cc d c-acp pns12 vvb p-acp po12 ng1 n1?
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Then may we gather, wee are indeede Gods people:
Then may we gather, we Are indeed God's people:
av vmb pns12 vvi, pns12 vbr av n2 n1:
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wee may make our calling, our fellowship with Christ, our confederacie with God sure, we may make good all the priuiledges annexed, that there is no condemnation vnto vs, the mercy of God, his keeping of couenants to eternall life, and glory, with all good:
we may make our calling, our fellowship with christ, our confederacy with God sure, we may make good all the privileges annexed, that there is no condemnation unto us, the mercy of God, his keeping of Covenants to Eternal life, and glory, with all good:
pns12 vmb vvi po12 n-vvg, po12 n1 p-acp np1, po12 n1 p-acp np1 j, pns12 vmb vvi j d dt n2 vvn, cst pc-acp vbz dx n1 p-acp pno12, dt n1 pp-f np1, po31 n-vvg pp-f n2 p-acp j n1, cc n1, p-acp d j:
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Thou art a man qualified, all the promises of God are made vnto thee, vnto thee belong these signes and seales;
Thou art a man qualified, all the promises of God Are made unto thee, unto thee belong these Signs and Seals;
pns21 vb2r dt n1 vvn, d dt n2 pp-f np1 vbr vvn p-acp pno21, p-acp pno21 vvb d n2 cc n2;
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the scope of the Lord is, to make faith by them vnto thee, of his bounty in Iesus Christ, against all questions,
the scope of the Lord is, to make faith by them unto thee, of his bounty in Iesus christ, against all questions,
dt n1 pp-f dt n1 vbz, pc-acp vvi n1 p-acp pno32 p-acp pno21, pp-f po31 n1 p-acp np1 np1, p-acp d n2,
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and doubts, and disputations within thy soule arising to the contrary, to communicate himselfe, and his Christ vnto thee more and more,
and doubts, and disputations within thy soul arising to the contrary, to communicate himself, and his christ unto thee more and more,
cc n2, cc n2 p-acp po21 n1 vvg p-acp dt n-jn, pc-acp vvi px31, cc po31 np1 p-acp pno21 av-dc cc av-dc,
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and in him to open vnto thee all his treasures:
and in him to open unto thee all his treasures:
cc p-acp pno31 pc-acp vvi p-acp pno21 d po31 n2:
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thou art an inuited guest, thou mayest eate and drinke boldly, as thou receiuest Iesus Christ, the Lord, walke on in him, rooted and grounded,
thou art an invited guest, thou Mayest eat and drink boldly, as thou receivest Iesus christ, the Lord, walk on in him, rooted and grounded,
pns21 vb2r dt vvn n1, pns21 vm2 vvi cc vvi av-j, c-acp pns21 vv2 np1 np1, dt n1, vvb a-acp p-acp pno31, vvn cc vvn,
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and built vp in thy faith: bee encouraged to goe on;
and built up in thy faith: be encouraged to go on;
cc vvd a-acp p-acp po21 n1: vbi vvn pc-acp vvi a-acp;
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come as often as Gods table is laid, vntill thou attaine Christ and God vnto perfect vnion:
come as often as God's table is laid, until thou attain christ and God unto perfect Union:
vvb a-acp av c-acp npg1 n1 vbz vvn, c-acp pns21 vvi np1 cc np1 p-acp j n1:
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bee holy yet, bee righteous yet, cast off euery thing that may hinder thee: presse forward daily towards the marke;
be holy yet, be righteous yet, cast off every thing that may hinder thee: press forward daily towards the mark;
vbb j av, vbb j av, vvd a-acp d n1 cst vmb vvi pno21: vvb av-j av-j p-acp dt n1;
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Be constant and immoueable, alwayes abounding in the workes of the Lord, assuredly thy labour shall not be in vaine. Be constant and immovable, always abounding in the works of the Lord, assuredly thy labour shall not be in vain.
vbb j cc j, av vvg p-acp dt n2 pp-f dt n1, av-vvn po21 n1 vmb xx vbi p-acp j.
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But if vpon examination and triall, this is not to be found, thou hast not this power and it vse,
But if upon examination and trial, this is not to be found, thou hast not this power and it use,
cc-acp cs p-acp n1 cc n1, d vbz xx pc-acp vbi vvn, pns21 vh2 xx d n1 cc pn31 vvb,
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neither the will, nor yet the deede. (I meane to walke in Gods commandements, in Gods manner, according to thy place:) Is it so that wee are found not to walke,
neither the will, nor yet the deed. (I mean to walk in God's Commandments, in God's manner, according to thy place:) Is it so that we Are found not to walk,
av-dx dt n1, ccx av dt n1. (pns11 vvb pc-acp vvi p-acp npg1 n2, p-acp npg1 n1, vvg p-acp po21 n1:) vbz pn31 av cst pns12 vbr vvn xx pc-acp vvi,
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or to walke in contrary courses to those of the people of God, that we walke but after the course of the world,
or to walk in contrary courses to those of the people of God, that we walk but After the course of the world,
cc pc-acp vvi p-acp j-jn n2 p-acp d pp-f dt n1 pp-f np1, cst pns12 vvb cc-acp p-acp dt n1 pp-f dt n1,
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after the flesh, after the imaginations of our owne hearts, in the vanity of our minds, in lasciuiousnesse, in excesse of wine, in reuellings, banquetings,
After the Flesh, After the Imaginations of our own hearts, in the vanity of our minds, in lasciviousness, in excess of wine, in revellings, banquetings,
p-acp dt n1, p-acp dt n2 pp-f po12 d n2, p-acp dt n1 pp-f po12 n2, p-acp n1, p-acp n1 pp-f n1, p-acp n2-vvg, n2-vvg,
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and abominable idolatry, 1. Pet. 4.3. in the way of sinners, of Caine, of Balaam, of Ieroboam, of lying. and abominable idolatry, 1. Pet. 4.3. in the Way of Sinners, of Cain, of balaam, of Jeroboam, of lying.
cc j n1, crd np1 crd. p-acp dt n1 pp-f n2, pp-f np1, pp-f np1, pp-f np1, pp-f vvg.
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(And how many such may there be found amongst them, who account themselues good Christians?)
(And how many such may there be found among them, who account themselves good Christians?)
(cc c-crq d d vmb a-acp vbi vvn p-acp pno32, r-crq vvb px32 j np1?)
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If wee be such our selues, and account it strange, that others runne not with vs to the same excesse of ryot, speaking euill of them therefore, such as walke as enemies to the crosse of Christ;
If we be such our selves, and account it strange, that Others run not with us to the same excess of riot, speaking evil of them Therefore, such as walk as enemies to the cross of christ;
cs pns12 vbb d po12 n2, cc vvb pn31 j, cst n2-jn vvb xx p-acp pno12 p-acp dt d n1 pp-f n1, vvg j-jn pp-f pno32 av, d c-acp vvi p-acp n2 p-acp dt n1 pp-f np1;
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peruerters of the wayes of God, Blessing our selues in our owne wickednesse, crying peace with a non obstante, to that, Walke in the abominations of our owne hearts,
perverters of the ways of God, Blessing our selves in our own wickedness, crying peace with a non Obstacle, to that, Walk in the abominations of our own hearts,
n2 pp-f dt n2 pp-f np1, vvg po12 n2 p-acp po12 d n1, vvg n1 p-acp dt fw-la n-jn, p-acp d, vvb p-acp dt n2 pp-f po12 d n2,
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and so adde drunkennesse vnto our thirst. and so add Drunkenness unto our thirst.
cc av vvb n1 p-acp po12 n1.
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If so be that wee are so farre from walking, that we stand still at a stay;
If so be that we Are so Far from walking, that we stand still At a stay;
cs av vbi cst pns12 vbr av av-j p-acp vvg, cst pns12 vvb av p-acp dt n1;
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notwithstanding, times, places, meanes, meate we eate, as Pharaohs leane Kine, as ill-fauoured as euer before:
notwithstanding, times, places, means, meat we eat, as Pharaohs lean Kine, as ill-favoured as ever before:
a-acp, n2, n2, n2, n1 pns12 vvb, c-acp np1 j n2, c-acp j c-acp av a-acp:
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that we are retrogrades, beginners in the spirit, ending in the flesh, such as wex worse and worse, such as reuolt more and more. If vpon examination this in any particular be found the state of vs, the conclusion followeth:
that we Are retrogrades, beginners in the Spirit, ending in the Flesh, such as wex Worse and Worse, such as revolt more and more. If upon examination this in any particular be found the state of us, the conclusion follows:
cst pns12 vbr n2, n2 p-acp dt n1, vvg p-acp dt n1, d c-acp vvb av-jc cc av-jc, d c-acp vvb dc cc av-dc. cs p-acp n1 d p-acp d j vbb vvn dt n1 pp-f pno12, dt n1 vvz:
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thou man or woman art none of the people of God, this priuiledge is denied with that purpose and practise, thou art without God and Christ, without saluation, nothing but condemnation belongeth vnto thee, thou art in the broad way,
thou man or woman art none of the people of God, this privilege is denied with that purpose and practise, thou art without God and christ, without salvation, nothing but condemnation belongeth unto thee, thou art in the broad Way,
pns21 n1 cc n1 n1 pix pp-f dt n1 pp-f np1, d n1 vbz vvn p-acp d n1 cc vvi, pns21 vb2r p-acp np1 cc np1, p-acp n1, pix cc-acp n1 vvz p-acp pno21, pns21 vb2r p-acp dt j n1,
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how seemingly pleasing soeuer it be vnto thee, it end will bee death:
how seemingly pleasing soever it be unto thee, it end will be death:
c-crq av-vvg j-vvg av pn31 vbb p-acp pno21, pn31 n1 vmb vbi n1:
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the voyce of the Lord crying to thee, calling vpon thee in Scriptures, is, Turne from that euill way, Returne vnto GOD. Walke in his commandements.
the voice of the Lord crying to thee, calling upon thee in Scriptures, is, Turn from that evil Way, Return unto GOD. Walk in his Commandments.
dt n1 pp-f dt n1 vvg p-acp pno21, vvg p-acp pno21 p-acp n2, vbz, vvb p-acp d j-jn n1, vvb p-acp np1. n1 p-acp po31 n2.
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This is the way, walke in it. Search we, and trie our wayes, and turne vnto the Lord. This is the Way, walk in it. Search we, and try our ways, and turn unto the Lord.
d vbz dt n1, vvb p-acp pn31. n1 pns12, cc vvi po12 n2, cc vvi p-acp dt n1.
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Come let vs all returne, get grace as feete, exercise the same, walke. Consider the end;
Come let us all return, get grace as feet, exercise the same, walk. Consider the end;
vvb vvb pno12 d vvi, vvb n1 p-acp n2, vvb dt d, vvb. vvb dt n1;
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thats good indeede, that hath a good end; the end of the wayes of GOD, is life, euerlasting life;
thats good indeed, that hath a good end; the end of the ways of GOD, is life, everlasting life;
d|vbz j av, cst vhz dt j n1; dt n1 pp-f dt n2 pp-f np1, vbz n1, j n1;
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the end of other wayes death, euerlasting death; life and death are set before thee this day.
the end of other ways death, everlasting death; life and death Are Set before thee this day.
dt n1 pp-f j-jn n2 n1, j n1; n1 cc n1 vbr vvn p-acp pno21 d n1.
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Consider, this was thy first vowe in Baptisme; there diddest thou renounce all other wayes, and promise this, pay thy vowes.
Consider, this was thy First Voelli in Baptism; there didst thou renounce all other ways, and promise this, pay thy vows.
vvi, d vbds po21 ord n1 p-acp n1; a-acp vdd2 pns21 vvi d j-jn n2, cc vvb d, vvb po21 n2.
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Let the time that is past, spent in by pathes, bee sufficient:
Let the time that is past, spent in by paths, be sufficient:
vvb dt n1 cst vbz j, vvn p-acp p-acp n2, vbb j:
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let it shame thee that wicked men are, that thy selfe art more nimble in thy course to hell then heauen.
let it shame thee that wicked men Are, that thy self art more nimble in thy course to hell then heaven.
vvb pn31 vvi pno21 d j n2 vbr, cst po21 n1 n1 av-dc j p-acp po21 n1 p-acp n1 cs n1.
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Redeeme that time; as thou hast serued sinne, serue the Lord. redeem that time; as thou hast served sin, serve the Lord.
vvb d n1; c-acp pns21 vh2 vvn n1, vvb dt n1.
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Consider thy present profession is Christianity, that thou art a member of that Church, called to fellowship with Christ, that thou art a childe of light, that thou art an honest man, thus art thou in profession;
Consider thy present profession is Christianity, that thou art a member of that Church, called to fellowship with christ, that thou art a child of Light, that thou art an honest man, thus art thou in profession;
vvb po21 j n1 vbz np1, cst pns21 vb2r dt n1 pp-f d n1, vvn p-acp n1 p-acp np1, cst pns21 vb2r dt n1 pp-f n1, cst pns21 vb2r dt j n1, av vb2r pns21 p-acp n1;
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wouldest bee acknowledged by God and all mens charitable conceit, thou canst not endure excommunication in the very conconceit of men.
Wouldst be acknowledged by God and all men's charitable conceit, thou Canst not endure excommunication in the very conconceit of men.
vmd2 vbi vvn p-acp np1 cc d ng2 j n1, pns21 vm2 xx vvi n1 p-acp dt j n1 pp-f n2.
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Discouer it by thy working, walke worthy that calling, walke honestly, walke as a childe of the light:
Discover it by thy working, walk worthy that calling, walk honestly, walk as a child of the Light:
vvb pn31 p-acp po21 n-vvg, vvb j cst vvg, vvb av-j, vvb p-acp dt n1 pp-f dt n1:
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whatsoeuer mans charitable conceipt is, remember The iudgement of God is, and shall bee according vnto the truth.
whatsoever men charitable conceit is, Remember The judgement of God is, and shall be according unto the truth.
r-crq vvz j n1 vbz, vvb dt n1 pp-f np1 vbz, cc vmb vbi vvg p-acp dt n1.
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3184
Consider if thou walkest on in sinne, thy walke is contrary to God, and God will walke contrary vnto thee;
Consider if thou walkest on in sin, thy walk is contrary to God, and God will walk contrary unto thee;
vvi cs pns21 vv2 p-acp p-acp n1, po21 n1 vbz j-jn p-acp np1, cc np1 vmb vvi j-jn p-acp pno21;
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he will crosse and curse thee in all thy proceedings:
he will cross and curse thee in all thy proceedings:
pns31 vmb vvi cc vvi pno21 p-acp d po21 n2-vvg:
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vnto the euils inflicted he will adde seuen times so many more, many times seuen times so many more vnto desolation:
unto the evils inflicted he will add seuen times so many more, many times seuen times so many more unto desolation:
p-acp dt n2-jn vvn pns31 vmb vvi crd n2 av d dc, d n2 crd n2 av d dc p-acp n1:
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vnto the euils written, threatned, hee will adde such as are not written. Trust not in lying words, Peace, peace, I shall haue peace though I walke, &c. Theres no peace vnto the wicked, the wrath and iealousie of the Lord shall waxe hott against thee, the Lord shall separate thee to euill.
unto the evils written, threatened, he will add such as Are not written. Trust not in lying words, Peace, peace, I shall have peace though I walk, etc. Theres no peace unto the wicked, the wrath and jealousy of the Lord shall wax hot against thee, the Lord shall separate thee to evil.
p-acp dt n2-jn vvn, j-vvn, pns31 vmb vvi d c-acp vbr xx vvn. vvb xx p-acp vvg n2, n1, uh-n, pns11 vmb vhi n1 cs pns11 vvb, av pc-acp|vbz dx n1 p-acp dt j, dt n1 cc n1 pp-f dt n1 vmb vvi j p-acp pno21, dt n1 vmb vvi pno21 p-acp j-jn.
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3188
Hee will deale with thee as with the men of Sodome and Gomorrah, Deut. 29.19.20.
He will deal with thee as with the men of Sodom and Gomorrah, Deuteronomy 29.19.20.
pns31 vmb vvi p-acp pno21 p-acp p-acp dt n2 pp-f np1 cc np1, np1 crd.
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Whilest thou shalt cry, peace and safety, destruction, and sudden destruction stall come vpon thee as trauell vpon a woman, and thou shalt not escape. Whilst thou shalt cry, peace and safety, destruction, and sudden destruction stall come upon thee as travel upon a woman, and thou shalt not escape.
cs pns21 vm2 vvi, n1 cc n1, n1, cc j n1 n1 vvb p-acp pno21 p-acp n1 p-acp dt n1, cc pns21 vm2 xx vvi.
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3190
Consider it is one speciall meanes of preuailing against the enemies of Gods Church, a mercy wee doe stand in neede of at this present.
Consider it is one special means of prevailing against the enemies of God's Church, a mercy we do stand in need of At this present.
vvi pn31 vbz crd j n2 pp-f j-vvg p-acp dt n2 pp-f npg1 n1, dt n1 pns12 vdb vvi p-acp n1 pp-f p-acp d n1.
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3191
O that Jsrael had walked in my wayes, J should soone haue subdued their enemies, and turned mine hand against their aduersaries. Oh that Israel had walked in my ways, J should soon have subdued their enemies, and turned mine hand against their Adversaries.
uh cst np1 vhd vvn p-acp po11 n2, pns11 vmd av vhi vvn po32 n2, cc vvd po11 n1 p-acp po32 n2.
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3192
The haters of the Lord (such are the Idolatrous enemies of Gods Church) should haue submitted themselues, &c. Psalm. The haters of the Lord (such Are the Idolatrous enemies of God's Church) should have submitted themselves, etc. Psalm.
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81.13, 14, 15. Whether our not walking in Gods wayes hath not beene a cause of our present not preuailing;
81.13, 14, 15. Whither our not walking in God's ways hath not been a cause of our present not prevailing;
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for the present wee may simply feare, if not peremptorily iudge.
for the present we may simply Fear, if not peremptorily judge.
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Finally, thou hast no part nor portion in this businesse in hand, the Supper of the Lord:
Finally, thou hast no part nor portion in this business in hand, the Supper of the Lord:
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thou wast not inuited, the table was not spread for thee, nor these fatte things prepared:
thou wast not invited, the table was not spread for thee, nor these fat things prepared:
pns21 vbd2s xx vvn, dt n1 vbds xx vvn p-acp pno21, ccx d j n2 vvn:
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it is childrens meate, thou a Dogge; an holy thing, such may not be giuen to Dogges;
it is Children's meat, thou a Dog; an holy thing, such may not be given to Dogs;
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a pearle, they may not bee cast before swine:
a pearl, they may not be cast before Swine:
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thou art indeed without God and Christ, and that Couenant, and the Promise, in a desperate case if thou commest, without hope of it good, thou hast not thy complement, thy qualitie, worthynes, the wedding garment.
thou art indeed without God and christ, and that Covenant, and the Promise, in a desperate case if thou Comest, without hope of it good, thou hast not thy compliment, thy quality, worthiness, the wedding garment.
pns21 vb2r av p-acp np1 cc np1, cc d n1, cc dt vvb, p-acp dt j n1 cs pns21 vv2, p-acp n1 pp-f pn31 j, pns21 vh2 xx po21 n1, po21 n1, n1, dt n1 n1.
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If thou eate and drinke vnworthily, thou art guilty of the body and bloud of the Lord; thou eatest iudgement: If thou eat and drink unworthily, thou art guilty of the body and blood of the Lord; thou Eatest judgement:
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Gods children not renewing that couenant of walking, comming and eating, eate iudgement.
God's children not renewing that Covenant of walking, coming and eating, eat judgement.
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What shall become of thee? What shall be done to thee? Thou shalt eate damnation.
What shall become of thee? What shall be done to thee? Thou shalt eat damnation.
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The Cupp of blessing which we blesse, Is it not Communion of the blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? All know it.The Cup of blessing which we bless, Is it not Communion of the blood of christ? The Bred which we break, is it not the Communion of the Body of christ? All know it.
dt n1 pp-f n1 r-crq pns12 vvb, vbz pn31 xx n1 pp-f dt n1 pp-f np1? dt n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? d vvb pn31.
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And withall that there is no agreement betweene God and Belial, betweene light and darkenes.
And withal that there is no agreement between God and Belial, between Light and darkness.
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Jf we say, we haue fellowship with him, and walke in darkenesse, we lye, and doe not the truth.
If we say, we have fellowship with him, and walk in darkness, we lie, and do not the truth.
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Hee that sayth, hee abideth in him, ought to walke as he hath walked. All these belong to Gods people, whose purpose and practise it is to walke. I will walke. He that say, he Abideth in him, ought to walk as he hath walked. All these belong to God's people, whose purpose and practise it is to walk. I will walk.
pns31 cst vvz, pns31 vvz p-acp pno31, pi pc-acp vvi c-acp pns31 vhz vvn. d d vvb p-acp ng1 n1, rg-crq n1 cc vvi pn31 vbz pc-acp vvi. pns11 vmb vvi.
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As the purpose and practise of Gods people is to walke, so the manner of it is before the Lord, Which is our second Proposition.
As the purpose and practice of God's people is to walk, so the manner of it is before the Lord, Which is our second Proposition.
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That is, as in the eye, sight, presence, and protection of God. God in whose presence I walke, saith Abraham, Genes. 24.20. God (saith Iacob ) before whom my Fathers, Abraham and Isaac walked, Genes. 48.15. It is the commendation of Noah, of Dauid, of Hezekiah, of Zachary and Elizabeth, both walked before God.
That is, as in the eye, sighed, presence, and protection of God. God in whose presence I walk, Says Abraham, Genesis. 24.20. God (Says Iacob) before whom my Father's, Abraham and Isaac walked, Genesis. 48.15. It is the commendation of Noah, of David, of Hezekiah, of Zachary and Elizabeth, both walked before God.
cst vbz, c-acp p-acp dt n1, n1, n1, cc n1 pp-f np1. np1 p-acp rg-crq n1 pns11 vvb, vvz np1, np1. crd. np1 (vvz np1) p-acp ro-crq po11 n2, np1 cc np1 vvd, np1. crd. pn31 vbz dt n1 pp-f np1, pp-f np1, pp-f np1, pp-f np1 cc np1, d vvd p-acp np1.
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And for this also there is good reason.
And for this also there is good reason.
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1 It is Gods Cōmandement as that we walke so before him, Walke before me, Gen. 17.1. 2 It is that we are elected vnto, such as are the Lords, are elected in Christ before the foundation of the world, appointed to obtaine saluation, by the meanes of our Lord Iesus Christ.
1 It is God's Commandment as that we walk so before him, Walk before me, Gen. 17.1. 2 It is that we Are elected unto, such as Are the lords, Are elected in christ before the Foundation of the world, appointed to obtain salvation, by the means of our Lord Iesus christ.
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Elected and appointed to the ende, and withall vnto the meanes, good workes, which as God hath ordained that we should walke in them, so that we should be holy and without blame, which is all one, and that before him. Ephes. 1.4. 3 It is one of the ends of our Redemption. That wee being deliuered out of the hands of all our enemies, should serue him in holinesse and righteousnesse before him, all the daies of our liues, Luke 1.75. 4 Our comforts, duties, and their manner required, dependeth on this.
Elected and appointed to the end, and withal unto the means, good works, which as God hath ordained that we should walk in them, so that we should be holy and without blame, which is all one, and that before him. Ephesians 1.4. 3 It is one of the ends of our Redemption. That we being Delivered out of the hands of all our enemies, should serve him in holiness and righteousness before him, all the days of our lives, Lycia 1.75. 4 Our comforts, duties, and their manner required, dependeth on this.
vvn cc vvn p-acp dt n1, cc av p-acp dt n2, j n2, r-crq p-acp np1 vhz vvn cst pns12 vmd vvi p-acp pno32, av cst pns12 vmd vbi j cc p-acp n1, r-crq vbz d pi, cc cst p-acp pno31. np1 crd. crd pn31 vbz crd pp-f dt n2 pp-f po12 n1. cst pns12 vbg vvn av pp-f dt n2 pp-f d po12 n2, vmd vvi pno31 p-acp n1 cc n1 p-acp pno31, d dt n2 pp-f po12 n2, av crd. crd np1 n2, n2, cc po32 n1 vvd, vvz p-acp d.
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It is a great comfort and incouragement, in a difficult action, to see a Father, or a powerfull friend auxiliary, assistant;
It is a great Comfort and encouragement, in a difficult actium, to see a Father, or a powerful friend auxiliary, assistant;
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how much more, GOD at hand, a Rocke, a strong Tower, the A mighty God? I haue set the Lord alwayes before me, because he is at my right hand,
how much more, GOD At hand, a Rock, a strong Tower, the A mighty God? I have Set the Lord always before me, Because he is At my right hand,
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therefore I shall not be moued, Psal. 16.8. The same Dauid, I haue kept thy lawes and commandements, for all my wayes are before thee, Psal. 119.168.Therefore I shall not be moved, Psalm 16.8. The same David, I have kept thy laws and Commandments, for all my ways Are before thee, Psalm 119.168.
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When as the Apostles commanded not to preach, would conuince such as would silence them, they are bold to appeale vnto themselues, putting the matter in the sight of God. It maketh much also to the manner, to sincerity, precisenesse, performance with the heart:
When as the Apostles commanded not to preach, would convince such as would silence them, they Are bold to appeal unto themselves, putting the matter in the sighed of God. It makes much also to the manner, to sincerity, preciseness, performance with the heart:
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Walke before me and be vpright: Walke honestly as in the day time: such as are drunken, are drunken in the night:
Walk before me and be upright: Walk honestly as in the day time: such as Are drunken, Are drunken in the night:
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the eye of the adulterer wayteth for the twy-light, The day restraineth wicked men, how much more the presence of him who made the day and night, the Father of lights, to whom the day, light,the eye of the adulterer waiteth for the twilight, The day restraineth wicked men, how much more the presence of him who made the day and night, the Father of lights, to whom the day, Light,
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and night, darknesse, are both alike.
and night, darkness, Are both alike.
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Last of all, it is the note of a wicked man, not to set God before his eyes, GOD is not in all his thoughts, contraries haue contrary affections, and it must needes be the purpose and practise of Gods people, to walke before God.
Last of all, it is the note of a wicked man, not to Set God before his eyes, GOD is not in all his thoughts, contraries have contrary affections, and it must needs be the purpose and practice of God's people, to walk before God.
ord pp-f d, pn31 vbz dt n1 pp-f dt j n1, xx pc-acp vvi np1 p-acp po31 n2, np1 vbz xx p-acp d po31 n2, n2-jn vhb j-jn n2, cc pn31 vmb av vbi dt n1 cc n1 pp-f npg1 n1, pc-acp vvi p-acp np1.
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This is a ground of the great loue of God vnto his people, of many great priuiledges and comforts.
This is a ground of the great love of God unto his people, of many great privileges and comforts.
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It is true, hee enioyneth seruice, walking, that which is painefull and laborious, and they submit vnto him,
It is true, he enjoineth service, walking, that which is painful and laborious, and they submit unto him,
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and yet all is enioyned, and to be performed, euer in his eye, before him, in his presence;
and yet all is enjoined, and to be performed, ever in his eye, before him, in his presence;
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all seruice of holinesse and righteousnesse is before him.
all service of holiness and righteousness is before him.
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An high priuiledge and fauour (if wee sawe it, if wee but clearely knew it.) In this respect, Gods children are truly happy:
an high privilege and favour (if we saw it, if we but clearly knew it.) In this respect, God's children Are truly happy:
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it is a shadow, or beginning rather of perfect happinesse. In thy presence is fulnesse of ioy, and pleasure, for euermore, Psalm.
it is a shadow, or beginning rather of perfect happiness. In thy presence is fullness of joy, and pleasure, for evermore, Psalm.
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16. The greatest hell is banishment from Gods presence. It is that which shall at length satisfie vs; the consummation of it, is our presentation in Gods glorious presence with ioy, Iude:
16. The greatest hell is banishment from God's presence. It is that which shall At length satisfy us; the consummation of it, is our presentation in God's glorious presence with joy, Iude:
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as soone as wee are made children and seruants, wee are admitted that presence. A great priuiledge it is, to be the seruant of a King:
as soon as we Are made children and Servants, we Are admitted that presence. A great privilege it is, to be the servant of a King:
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There is no seruice of a King, to doe seruice in his presence, before him is the greatest:There is no service of a King, to do service in his presence, before him is the greatest:
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Happy are thy men, and happy are these thy seruants (saith the Queene of Sheba to Salomon) which stand continually before thee, 1. Kings 10.8.Happy Are thy men, and happy Are these thy Servants (Says the Queen of Sheba to Solomon) which stand continually before thee, 1. Kings 10.8.
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How much greater is it to bee the seruants of the King of Kings? how much more happy a thing to doe seruice to God before him? to bee his Ministers, seruants,
How much greater is it to be the Servants of the King of Kings? how much more happy a thing to do service to God before him? to be his Ministers, Servants,
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and people, to beare his bread, and his cup;
and people, to bear his bred, and his cup;
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to draw neere vnto him in prayer, and other his ordinances, in publique and priuate, daily to come before him and appeare.
to draw near unto him in prayer, and other his ordinances, in public and private, daily to come before him and appear.
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What an inducement is this, to draw vs to Gods seruice? vs, ours, I and mine houshold will serue the Lord.
What an inducement is this, to draw us to God's service? us, ours, I and mine household will serve the Lord.
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Nature flyeth Gods presence, as Adam: it is the greatest misery of naturall men, they feare it;
Nature flies God's presence, as Adam: it is the greatest misery of natural men, they Fear it;
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the world seeth it not, deride that seruice as Michol, and yet it is before the Lord:
the world sees it not, deride that service as Michal, and yet it is before the Lord:
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the best of vs all see it darkly, and haue but a small portion of allowed comfort from the same.
the best of us all see it darkly, and have but a small portion of allowed Comfort from the same.
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It is very comfortable, in regard of the euils wee meete withall:
It is very comfortable, in regard of the evils we meet withal:
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the world, and the flesh, and the deuill, daily thrust sore at vs, that wee may fall, our aduersarie the deuill, goeth about like a roaring Lyon, seeking how and whom hee may deuoure:
the world, and the Flesh, and the Devil, daily thrust soar At us, that we may fallen, our adversary the Devil, Goes about like a roaring lion, seeking how and whom he may devour:
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Wee haue lawlesse lawes in our members rebelling &c. Miserable men that we are, who shall deliuer vs, all men are lyars, vaine (in this case) is the help of men: we have lawless laws in our members rebelling etc. Miserable men that we Are, who shall deliver us, all men Are liars, vain (in this case) is the help of men:
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some thrust sore at our state, and teach that we may fall away:
Some thrust soar At our state, and teach that we may fallen away:
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is not God the God of his people? and that a ground of a glorious resurrection? though Abraham be dead, is hee not vpon that ground, liuing? is not Gods omnipresence,
is not God the God of his people? and that a ground of a glorious resurrection? though Abraham be dead, is he not upon that ground, living? is not God's omnipresence,
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and gracious being at hand, our God? is hee not with vs in the fire, with vs in the water? one that will neuer faile, nor forsake? is not our priuiledge to serue before him? How then shall wee be remoued? Because God is on my right hand, I shall neuer bee moued.
and gracious being At hand, our God? is he not with us in the fire, with us in the water? one that will never fail, nor forsake? is not our privilege to serve before him? How then shall we be removed? Because God is on my right hand, I shall never be moved.
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If God be with vs, who shall be against vs? J am God Almighty: so did God appeare to Abraham, Isaac, and Iacob, and doth vnto vs;If God be with us, who shall be against us? J am God Almighty: so did God appear to Abraham, Isaac, and Iacob, and does unto us;
cs np1 vbb p-acp pno12, r-crq vmb vbi p-acp pno12? pns11 vbm np1 j-jn: av vdd np1 vvi p-acp np1, np1, cc np1, cc vdz p-acp pno12;
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so is hee engaged for all promises: Walke before me, and be vpright:
so is he engaged for all promises: Walk before me, and be upright:
av vbz pns31 vvn p-acp d n2: vvb p-acp pno11, cc vbi av-j:
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bee not afraid, our redemption is to seruice before God, and that without feare of any enemy.
be not afraid, our redemption is to service before God, and that without Fear of any enemy.
vbb xx j, po12 n1 vbz p-acp n1 p-acp np1, cc cst p-acp n1 pp-f d n1.
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Againe, it is very comfortable, in regard of the good wee doe, wee will, we purpose, to God, to man:
Again, it is very comfortable, in regard of the good we do, we will, we purpose, to God, to man:
av, pn31 vbz av j, p-acp n1 pp-f dt j pns12 vdb, pns12 vmb, pns12 vvb, p-acp np1, p-acp n1:
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thoughts, wishes, desires, affections, words, deedes, prayers, teares, are all before God: our workes and labours of loue, are all in his sight:
thoughts, wishes, Desires, affections, words, Deeds, Prayers, tears, Are all before God: our works and labours of love, Are all in his sighed:
n2, n2, n2, n2, n2, n2, n2, n2, vbr d p-acp np1: po12 n2 cc n2 pp-f n1, vbr d p-acp po31 n1:
(24) sermons (DIV1)
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3248
what matter if no eye else in the world see them:
what matter if no eye Else in the world see them:
r-crq n1 cs dx n1 av p-acp dt n1 vvb pno32:
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if I haue no other witnes, if others see not, know not, denie mine actions, slander me, belie me, beare false witnesse against me, iudge me, condemne me: conscience acquiting, giueth great comfort;
if I have no other witness, if Others see not, know not, deny mine actions, slander me, belie me, bear false witness against me, judge me, condemn me: conscience acquitting, gives great Comfort;
cs pns11 vhb dx j-jn n1, cs n2-jn vvb xx, vvb xx, vvb po11 n2, vvb pno11, vvb pno11, vvb j n1 p-acp pno11, vvb pno11, vvb pno11: n1 vvg, vvz j n1;
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it is as a brasen wall;
it is as a brazen wall;
pn31 vbz p-acp dt j n1;
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It is a continuall feast, Gods witnesse and testimonie, by eye and presence is greater. I passe little to bee iudged of you or mans iudgement, hee that iudgeth me is the Lord, my walke is before him.It is a continual feast, God's witness and testimony, by eye and presence is greater. I pass little to be judged of you or men judgement, he that Judgeth me is the Lord, my walk is before him.
pn31 vbz dt j n1, ng1 n1 cc n1, p-acp n1 cc n1 vbz jc. pns11 vvb j pc-acp vbi vvn pp-f pn22 cc vvz n1, pns31 cst vvz pno11 vbz dt n1, po11 n1 vbz p-acp pno31.
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2 Let it bee a ground of our taking vp this duty, cease not vntill thou art vpon thy feete,
2 Let it be a ground of our taking up this duty, cease not until thou art upon thy feet,
crd vvb pn31 vbi dt n1 pp-f po12 vvg a-acp d n1, vvb xx c-acp pns21 vb2r p-acp po21 n2,
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vntill thou walke, vntill thou walke before GOD, and so make thy state, thy portion amongst Gods people sure;
until thou walk, until thou walk before GOD, and so make thy state, thy portion among God's people sure;
c-acp pns21 vvb, c-acp pns21 vvb p-acp np1, cc av vvb po21 n1, po21 n1 p-acp npg1 n1 j;
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with the priuiledges and comforts spoken of:
with the privileges and comforts spoken of:
p-acp dt n2 cc n2 vvn pp-f:
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manifest it by inward thoughts and motions, answerable, of our soules, by congruous words and workes, so speake, and so doe,
manifest it by inward thoughts and motions, answerable, of our Souls, by congruous words and works, so speak, and so do,
j pn31 p-acp j n2 cc n2, j, pp-f po12 n2, p-acp j n2 cc n2, av vvi, cc av vdb,
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as those that haue to doe with him, to whose eyes all things are naked: let vs approue our selues to man, but primarily to God.as those that have to do with him, to whose eyes all things Are naked: let us approve our selves to man, but primarily to God.
c-acp d cst vhb pc-acp vdi p-acp pno31, p-acp rg-crq n2 d n2 vbr j: vvb pno12 vvi po12 n2 p-acp n1, cc-acp av-j p-acp np1.
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When doth the Schoole-boy look off his booke, and play the trewant, the seruant beate his fellow seruants, eate and drinke with the drunken:
When does the Schoolboy look off his book, and play the trewant, the servant beat his fellow Servants, eat and drink with the drunken:
c-crq vdz dt n1 vvb a-acp po31 n1, cc vvi dt n1, dt n1 vvi po31 n1 n2, vvb cc vvi p-acp dt j:
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the whorish woman crie, Let vs take our fill in loue and daliance: the whorish woman cry, Let us take our fill in love and dalliance:
dt j n1 vvi, vvb pno12 vvi po12 n1 p-acp n1 cc n1:
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but when the Masters eye is off him, when that seruant supposeth that his Master delayeth his comming;
but when the Masters eye is off him, when that servant Supposeth that his Master delayeth his coming;
cc-acp c-crq dt ng1 n1 vbz p-acp pno31, c-crq d n1 vvz d po31 n1 vvz po31 n-vvg;
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when the wife saith, Her husband is gone into a farre Countrey with a bagge of money.
when the wife Says, Her husband is gone into a Far Country with a bag of money.
c-crq dt n1 vvz, po31 n1 vbz vvn p-acp dt j n1 p-acp dt n1 pp-f n1.
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When is man corrupt and abominable, but when hee saith in his heart, there is no God? See his wickednesse, Psal. 10. when as he saith, God hath forgotten it: hee hideth his face, he will neuer see it, ver. 11.
When is man corrupt and abominable, but when he Says in his heart, there is no God? See his wickedness, Psalm 10. when as he Says, God hath forgotten it: he Hideth his face, he will never see it, ver. 11.
q-crq vbz n1 j cc j, cc-acp c-crq pns31 vvz p-acp po31 n1, pc-acp vbz dx np1? vvb po31 n1, np1 crd q-crq p-acp pns31 vvz, np1 vhz vvn pn31: pns31 vvz po31 n1, pns31 vmb av-x vvi pn31, fw-la. crd
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When is a seruant more composed in countenance, and gesture in words and deedes, more at his Masters come,
When is a servant more composed in countenance, and gesture in words and Deeds, more At his Masters come,
c-crq vbz dt n1 av-dc vvn p-acp n1, cc n1 p-acp n2 cc n2, av-dc p-acp po31 n2 vvb,
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and goe, and doe, then when hee is before his Master? a gracelesse seruant will doe eye-seruice.
and go, and do, then when he is before his Master? a graceless servant will do eyeservice.
cc vvi, cc vdb, av c-crq pns31 vbz p-acp po31 n1? dt j n1 vmb vdi n1.
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When is the soule of a childe of God more composed, bent, set for the seruice of God,
When is the soul of a child of God more composed, bent, Set for the service of God,
c-crq vbz dt n1 pp-f dt n1 pp-f np1 av-dc vvn, vvn, vvn p-acp dt n1 pp-f np1,
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then when it is sensibly in the presence of GOD: walking, and before God, are euer conioyned.
then when it is sensibly in the presence of GOD: walking, and before God, Are ever conjoined.
av c-crq pn31 vbz av-j p-acp dt n1 pp-f np1: vvg, cc p-acp np1, vbr av vvn.
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It is a truth, there is no flying from Gods presence:
It is a truth, there is no flying from God's presence:
pn31 vbz dt n1, pc-acp vbz dx n-vvg p-acp ng1 n1:
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if I goe into heauen, thou art there, &c. If I say that darknesse shall couer me, darknesse and light are both alike vnto thee:
if I go into heaven, thou art there, etc. If I say that darkness shall cover me, darkness and Light Are both alike unto thee:
cs pns11 vvb p-acp n1, pns21 vb2r a-acp, av cs pns11 vvb d n1 vmb vvi pno11, n1 cc n1 vbr av-d av-j p-acp pno21:
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all things are naked and manifest to his eyes, with whom we haue to doe. It is good therefore to make a vertue of necessity, and so to doe:all things Are naked and manifest to his eyes, with whom we have to do. It is good Therefore to make a virtue of necessity, and so to do:
d n2 vbr j cc j p-acp po31 n2, p-acp ro-crq pns12 vhb pc-acp vdi. pn31 vbz j av pc-acp vvi dt n1 pp-f n1, cc av pc-acp vdi:
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and yet, rather let vs bee moued by his gracious presence, as those that loue him,
and yet, rather let us be moved by his gracious presence, as those that love him,
cc av, av-c vvb pno12 vbi vvn p-acp po31 j n1, c-acp d cst vvb pno31,
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and entirely delight in him, as those that finde it the rise of our greatest ioy, peace, & contentment;
and entirely delight in him, as those that find it the rise of our greatest joy, peace, & contentment;
cc av-j vvi p-acp pno31, c-acp d cst vvb pn31 dt n1 pp-f po12 js n1, n1, cc n1;
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as those that hope to reape satisfaction with it: let vs now sowe.
as those that hope to reap satisfaction with it: let us now sow.
c-acp d cst vvb pc-acp vvi n1 p-acp pn31: vvb pno12 av vvi.
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If wee now set him at our right hand, our heart may bee glad liuing, and when wee dye, our flesh may rest in hope: If we now Set him At our right hand, our heart may be glad living, and when we die, our Flesh may rest in hope:
cs pns12 av vvi pno31 p-acp po12 j-jn n1, po12 n1 vmb vbi j n-vvg, cc c-crq pns12 vvb, po12 n1 vmb vvi p-acp n1:
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God will shew vs more and more the pathes of life, vntill we come into his presence, fully to enioy it, in which there is fulnesse of ioy, and his right hand, where there be pleasures for euermore, Psal. 16. vlt. Which God for his mercies sake bring vs vnto, through Iesus Christ.God will show us more and more the paths of life, until we come into his presence, Fully to enjoy it, in which there is fullness of joy, and his right hand, where there be pleasures for evermore, Psalm 16. Ult. Which God for his Mercies sake bring us unto, through Iesus christ.
np1 vmb vvi pno12 dc cc av-dc dt n2 pp-f n1, c-acp pns12 vvb p-acp po31 n1, av-j pc-acp vvi pn31, p-acp r-crq a-acp vbz n1 pp-f n1, cc po31 j-jn n1, c-crq pc-acp vbi n2 p-acp av, np1 crd vvd. r-crq np1 p-acp po31 ng1 n1 vvb pno12 p-acp, p-acp np1 np1.
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Our third proposition is, that it is the purpose and practise of Gods people, to walke before God in the land of the liuing, where as men liue:
Our third proposition is, that it is the purpose and practice of God's people, to walk before God in the land of the living, where as men live:
po12 ord n1 vbz, cst pn31 vbz dt n1 cc n1 pp-f npg1 n1, pc-acp vvi p-acp np1 p-acp dt n1 pp-f dt j-vvg, c-crq c-acp n2 vvb:
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this Dauid professeth in this place, and so Psal. 56. vlt. And good reason: Because this is the time, and place, and state of our walking before the Lord:
this David Professes in this place, and so Psalm 56. Ult. And good reason: Because this is the time, and place, and state of our walking before the Lord:
d np1 vvz p-acp d n1, cc av np1 crd vvd. cc j n1: c-acp d vbz dt n1, cc n1, cc n1 pp-f po12 n-vvg p-acp dt n1:
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of the exercise of the graces of the spirit of their growth:
of the exercise of the graces of the Spirit of their growth:
pp-f dt n1 pp-f dt n2 pp-f dt n1 pp-f po32 n1:
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when as man is dead, he is cut off from the land of the liuing, (as the Scripture vseth the phrase) and the vse of his grace in duties vnto God and man.
when as man is dead, he is Cut off from the land of the living, (as the Scripture uses the phrase) and the use of his grace in duties unto God and man.
c-crq p-acp n1 vbz j, pns31 vbz vvn a-acp p-acp dt n1 pp-f dt j-vvg, (c-acp dt n1 vvz dt n1) cc dt n1 pp-f po31 n1 p-acp n2 p-acp np1 cc n1.
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The dead praise not thee, nor any that goe downe vnto silence: The dead praise not thee, nor any that go down unto silence:
dt j n1 xx pno21, ccx d cst vvb a-acp p-acp n1:
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so Dauid. The graue cannot praise thee, the dead cannot celebrate thee, they that goe downe into the pit, cannot hope for thy truth (saith Hezekiah. ) This life is for that purpose:
so David. The graven cannot praise thee, the dead cannot celebrate thee, they that go down into the pit, cannot hope for thy truth (Says Hezekiah.) This life is for that purpose:
av np1. dt n1 vmbx vvi pno21, dt j vmbx vvi pno21, pns32 cst vvb a-acp p-acp dt n1, vmbx vvi p-acp po21 n1 (vvz np1.) d n1 vbz p-acp d n1:
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Wee (saith Dauid liuing) will blesse the Lord from this time forth for euer. we (Says David living) will bless the Lord from this time forth for ever.
pns12 (vvz np1 vvg) vmb vvi dt n1 p-acp d n1 av c-acp av.
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I will not dye but liue, and declare the works of the Lord. Let my soule liue, and I will praise thee: I will not die but live, and declare the works of the Lord. Let my soul live, and I will praise thee:
pns11 vmb xx vvi cc-acp vvb, cc vvi dt n2 pp-f dt n1. vvb po11 n1 vvi, cc pns11 vmb vvi pno21:
(24) sermons (DIV1)
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the liuing, the liuing hee shall praise thee as I doe this day. the living, the living he shall praise thee as I do this day.
dt j-vvg, dt vvg pns31 vmb vvi pno21 c-acp pns11 vdb d n1.
(24) sermons (DIV1)
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3283
In, and by death there is a seperation of the body and soule, and an vtter cessation of all actions or motions of the body.
In, and by death there is a separation of the body and soul, and an utter cessation of all actions or motions of the body.
p-acp, cc p-acp n1 pc-acp vbz dt n1 pp-f dt n1 cc n1, cc dt j n1 pp-f d n2 cc n2 pp-f dt n1.
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3284
It cannot be Ancillarie vnto the soule for good, by sence, hearing, sight, &c. senses are all bound vp by that lasting sleepe;
It cannot be Ancillary unto the soul for good, by sense, hearing, sighed, etc. Senses Are all bound up by that lasting sleep;
pn31 vmbx vbi uh p-acp dt n1 p-acp j, p-acp n1, vvg, n1, av n2 vbr d vvn a-acp p-acp d j-vvg n1;
(24) sermons (DIV1)
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the soule cannot receiue good by them, nor doe good by the body: neither is this the world of soules departed.
the soul cannot receive good by them, nor do good by the body: neither is this the world of Souls departed.
dt n1 vmbx vvi j p-acp pno32, ccx vdb av-j p-acp dt n1: av-dx vbz d dt n1 pp-f n2 vvn.
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3286
Then is a man vncapable of farther good, by the workes of God, by the word of God, by the ministrie, reproofes,
Then is a man uncapable of farther good, by the works of God, by the word of God, by the Ministry, reproofs,
av vbz dt n1 j pp-f jc j, p-acp dt n2 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1, n2,
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3287
and exhortation, and admonition, are all in vaine: inhabile of good by Sacraments; vnction, and absolution of one that is dead, are both in vaine;
and exhortation, and admonition, Are all in vain: inhabile of good by Sacraments; unction, and absolution of one that is dead, Are both in vain;
cc n1, cc n1, vbr d p-acp j: fw-la pp-f j p-acp n2; n1, cc n1 pp-f pi cst vbz j, vbr d p-acp j;
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there is no gathering by it, no perfecting by it.
there is no gathering by it, no perfecting by it.
pc-acp vbz dx vvg p-acp pn31, dx j-vvg p-acp pn31.
(24) sermons (DIV1)
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3289
As long as a man liueth, body and soule are together, life as a third resulteth from their vnion;
As long as a man lives, body and soul Are together, life as a third resulteth from their Union;
p-acp j c-acp dt n1 vvz, n1 cc n1 vbr av, n1 p-acp dt ord vvz p-acp po32 n1;
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so long there are motions and actions of both;
so long there Are motions and actions of both;
av av-j pc-acp vbr n2 cc n2 pp-f d;
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677
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3291
so long the soule can doe good by the body, and the body is an instrument of the farther good of the soule;
so long the soul can do good by the body, and the body is an Instrument of the farther good of the soul;
av av-j dt n1 vmb vdi j p-acp dt n1, cc dt n1 vbz dt n1 pp-f dt jc j pp-f dt n1;
(24) sermons (DIV1)
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so long God may be seene in his ordinances (the feare of Hezekiah dying, was that, he should not see the Lord,
so long God may be seen in his ordinances (the Fear of Hezekiah dying, was that, he should not see the Lord,
av av-j np1 vmb vbi vvn p-acp po31 n2 (dt n1 pp-f np1 vvg, vbds d, pns31 vmd xx vvi dt n1,
(24) sermons (DIV1)
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euen the Lord in the land of the liuing: even the Lord in the land of the living:
av-j dt n1 p-acp dt n1 pp-f dt j-vvg:
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) so long a man may heare Gods word, bee gathered by it to Christ, liue,
) so long a man may hear God's word, be gathered by it to christ, live,
) av av-j dt n1 vmb vvi npg1 n1, vbb vvn p-acp pn31 p-acp np1, vvb,
(24) sermons (DIV1)
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3295
and growe, and goe on by it; Profit by the word and Sacraments, by Gods works of mercie and iudgement.
and grow, and go on by it; Profit by the word and Sacraments, by God's works of mercy and judgement.
cc vvi, cc vvi a-acp p-acp pn31; vvb p-acp dt n1 cc n2, p-acp npg1 n2 pp-f n1 cc n1.
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Let my soule liue, and I will praise thee, and thy iudgements shall teach mee. Let my soul live, and I will praise thee, and thy Judgments shall teach me.
vvb po11 n1 vvi, cc pns11 vmb vvi pno21, cc po21 n2 vmb vvi pno11.
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3297
I will learne what it is to offend thee, thy iustice and truth, thy power and wrath, thy goodnesse and mercy.
I will Learn what it is to offend thee, thy Justice and truth, thy power and wrath, thy Goodness and mercy.
pns11 vmb vvi r-crq pn31 vbz pc-acp vvi pno21, po21 n1 cc n1, po21 n1 cc n1, po21 n1 cc n1.
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I will put all to a good vse, and be the better.
I will put all to a good use, and be the better.
pns11 vmb vvi d p-acp dt j n1, cc vbb dt jc.
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3299
The liuing can put euery occurrent vnto a good vse, make it an occasion of his glorifying God and owne edification:
The living can put every occurrent unto a good use, make it an occasion of his glorifying God and own edification:
dt n-vvg vmb vvi d j p-acp dt j n1, vvb pn31 dt n1 pp-f po31 vvg n1 cc d n1:
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If the liuing bee in the house of mourning, he will lay it vnto his heart, (as Solomon speaketh) The liuing know that they shall dye, (saith Solomon ) and so may make vse of it in prepartion: If the living be in the house of mourning, he will lay it unto his heart, (as Solomon speaks) The living know that they shall die, (Says Solomon) and so may make use of it in prepartion:
cs dt j-vvg vbb p-acp dt n1 pp-f n1, pns31 vmb vvi pn31 p-acp po31 n1, (c-acp np1 vvz) dt j-vvg vvb cst pns32 vmb vvi, (vvz np1) cc av vmb vvi n1 pp-f pn31 p-acp n1:
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In application of his heart vnto wisdom. But the dead know not any thing. In application of his heart unto Wisdom. But the dead know not any thing.
p-acp n1 pp-f po31 n1 p-acp n1. p-acp dt j vvb xx d n1.
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If it be not in the minde, it cannot bee in the will or affections, mouth or actions for any vse or ende.
If it be not in the mind, it cannot be in the will or affections, Mouth or actions for any use or end.
cs pn31 vbb xx p-acp dt n1, pn31 vmbx vbi p-acp dt n1 cc n2, n1 cc n2 p-acp d n1 cc n1.
(24) sermons (DIV1)
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3303
The liuing knoweth and imparteteth to others.
The living Knoweth and imparteteth to Others.
dt j-vvg vvz cc vvz pc-acp n2-jn.
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3304
The liuing, the liuing praise thee; the father to the childe shall make knowne thy truth. The living, the living praise thee; the father to the child shall make known thy truth.
dt j-vvg, dt j-vvg n1 pno21; dt n1 p-acp dt n1 vmb vvi vvn po21 n1.
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The man that liueth (vnlesse he be spiritually dead, whilst hee liueth, may profit himselfe and others.
The man that lives (unless he be spiritually dead, while he lives, may profit himself and Others.
dt n1 cst vvz (cs pns31 vbb av-j j, cs pns31 vvz, vmb vvi px31 cc n2-jn.
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This being therefore the time, and place, and state of walking:
This being Therefore the time, and place, and state of walking:
np1 vbg av dt n1, cc n1, cc n1 pp-f vvg:
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it is but reasonable, that Gods people purpose and practise walking before the Lord, in the land of the liuing.
it is but reasonable, that God's people purpose and practice walking before the Lord, in the land of the living.
pn31 vbz p-acp j, cst ng1 n1 n1 cc n1 vvg p-acp dt n1, p-acp dt n1 pp-f dt j-vvg.
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1 The vse I will put this proposition to, shall be examination, and so conuiction of many not to bee Gods people;
1 The use I will put this proposition to, shall be examination, and so conviction of many not to be God's people;
vvd dt n1 pns11 vmb vvi d n1 p-acp, vmb vbi n1, cc av n1 pp-f d xx pc-acp vbi npg1 n1;
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and exhortation to all by this, to make that priuiledge vnto them sure.
and exhortation to all by this, to make that privilege unto them sure.
cc n1 p-acp d p-acp d, pc-acp vvi d n1 p-acp pno32 av-j.
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Conuiction of many, because they haue neither purpose, nor practise of walking before the Lord, whatsoeuer their purpose bee in another world, it seemeth they haue had none to walke with God here in the land of the liuing.
Conviction of many, Because they have neither purpose, nor practice of walking before the Lord, whatsoever their purpose be in Another world, it seems they have had none to walk with God Here in the land of the living.
n1 pp-f d, c-acp pns32 vhb dx n1, ccx n1 pp-f vvg p-acp dt n1, r-crq po32 n1 vbb p-acp j-jn n1, pn31 vvz pns32 vhb vhn pi pc-acp vvi p-acp np1 av p-acp dt n1 pp-f dt j-vvg.
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The time that is past, hath beene spent indeede in walking, and it hath beene in the eye & sight of God, God hath seene it (though hee be silent) but it hath beene after the course of the world, according to the prince of darknesse, after their owne vngodly lusts.
The time that is past, hath been spent indeed in walking, and it hath been in the eye & sighed of God, God hath seen it (though he be silent) but it hath been After the course of the world, according to the Prince of darkness, After their own ungodly Lustiest.
dt n1 cst vbz j, vhz vbn vvn av p-acp vvg, cc pn31 vhz vbn p-acp dt n1 cc n1 pp-f np1, np1 vhz vvn pn31 (c-acp pns31 vbb j) cc-acp pn31 vhz vbn p-acp dt n1 pp-f dt n1, vvg p-acp dt n1 pp-f n1, p-acp po32 d j n2.
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In all manner of sinnes, they haue not walked one step in the lawes and commandements of God, they haue not as much as a purpose to walke, the purpose they seeme to haue, is violent, caused by some extremity feared,
In all manner of Sins, they have not walked one step in the laws and Commandments of God, they have not as much as a purpose to walk, the purpose they seem to have, is violent, caused by Some extremity feared,
p-acp d n1 pp-f n2, pns32 vhb xx vvn crd n1 p-acp dt n2 cc n2 pp-f np1, pns32 vhb xx p-acp d c-acp dt n1 pc-acp vvi, dt n1 pns32 vvb pc-acp vhi, vbz j, vvd p-acp d n1 vvd,
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or felt temporarie, for the day of trouble onely, in a death or sicke bed:
or felt temporary, for the day of trouble only, in a death or sick Bed:
cc vvd j, p-acp dt n1 pp-f n1 av-j, p-acp dt n1 cc j n1:
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Whilst Pharaoh is vnder the plague, and whilst Herods eare is tickled by the sweet sound of the preaching of Iohn. There is no inward principle of motion:
While Pharaoh is under the plague, and while Herods ear is tickled by the sweet found of the preaching of John. There is no inward principle of motion:
cs np1 vbz p-acp dt n1, cc cs npg1 n1 vbz vvn p-acp dt j n1 pp-f dt vvg pp-f np1. pc-acp vbz dx j n1 pp-f n1:
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repentance, which is a turning from sin, & a turning to God, is put off, their purpose is to reforme and amend hereafter, possibly in another life.
Repentance, which is a turning from since, & a turning to God, is put off, their purpose is to reform and amend hereafter, possibly in Another life.
n1, r-crq vbz dt vvg p-acp n1, cc dt vvg p-acp np1, vbz vvn a-acp, po32 n1 vbz pc-acp vvi cc vvi av, av-j p-acp j-jn n1.
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Yet a little sleepe, yet a little slumber, yet a little folding of the armes. Yet a little sleep, yet a little slumber, yet a little folding of the arms.
av dt j n1, av dt j n1, av dt j n-vvg pp-f dt n2.
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How punctuall & precise so euer men are with men, and stand vpon it, in keeping day, they ordinarily breake with GOD.
How punctual & precise so ever men Are with men, and stand upon it, in keeping day, they ordinarily break with GOD.
c-crq j cc j av av n2 vbr p-acp n2, cc vvb p-acp pn31, p-acp vvg n1, pns32 av-j vvi p-acp np1.
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The truth is, there is small hope of many in this world, custome in sinne is added to nature,
The truth is, there is small hope of many in this world, custom in sin is added to nature,
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as another nature, they are by it as Leopards in regard of spots, as black Mores, in regard of their skin, they cannot change:
as Another nature, they Are by it as Leopards in regard of spots, as black Moors, in regard of their skin, they cannot change:
c-acp j-jn n1, pns32 vbr p-acp pn31 p-acp n2 p-acp n1 pp-f n2, c-acp j-jn n2, p-acp n1 pp-f po32 n1, pns32 vmbx vvi:
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they are vnder the curse of God, giuen ouer, by God, giuen vp:
they Are under the curse of God, given over, by God, given up:
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the curse is past already vpon many vnproficients, vnder rich meanes, neuer grow fruit vpon thee more.
the curse is passed already upon many vnproficients, under rich means, never grow fruit upon thee more.
dt n1 vbz vvn av p-acp d n2-j, p-acp j n2, av-x vvb n1 p-acp pno21 av-dc.
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Whatsoeuer that be, leaue it as a secret not belonging to vs: let it onely bee feared, and prouoke to holy iealousie.
Whatsoever that be, leave it as a secret not belonging to us: let it only be feared, and provoke to holy jealousy.
r-crq d vbi, vvb pn31 p-acp dt n-jn xx vvg p-acp pno12: vvb pn31 av-j vbi vvn, cc vvi p-acp j n1.
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It is euident, they are not as yet in the ranke of the people of God, their purpose and practise, is to walke before God in the land of the liuing.
It is evident, they Are not as yet in the rank of the people of God, their purpose and practise, is to walk before God in the land of the living.
pn31 vbz j, pns32 vbr xx p-acp av p-acp dt n1 pp-f dt n1 pp-f np1, po32 n1 cc vvi, vbz pc-acp vvi p-acp np1 p-acp dt n1 pp-f dt j-vvg.
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Whatsoeuer thou mayest be, I leaue it as a secret to God, for the present, thou art none of that company.
Whatsoever thou Mayest be, I leave it as a secret to God, for the present, thou art none of that company.
r-crq pns21 vm2 vbi, pns11 vvb pn31 p-acp dt j-jn p-acp np1, p-acp dt j, pns21 vb2r pix pp-f d n1.
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There was neuer a childe of God of a day olde, without this purpose and practise, in some degree and measure;
There was never a child of God of a day old, without this purpose and practise, in Some degree and measure;
pc-acp vbds av-x dt n1 pp-f np1 pp-f dt n1 j, p-acp d n1 cc vvi, p-acp d n1 cc n1;
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of the Colossians Saint Paul saith that the Gospel was amongst thē, so that it was fruitfull since the day that they beard and knew the grace of God in truth.
of the colossians Faint Paul Says that the Gospel was among them, so that it was fruitful since the day that they beard and knew the grace of God in truth.
pp-f dt njp2 j np1 vvz cst dt n1 vbds p-acp pno32, av cst pn31 vbds j c-acp dt n1 cst pns32 n1 cc vvd dt n1 pp-f np1 p-acp n1.
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I may say not for an houre, the purpose and practise of the Thiefe vpon the Crosse, condemning himselfe and his fellow, iustifying Christ, beleeuing and praying, will beare mee out.
I may say not for an hour, the purpose and practice of the Thief upon the Cross, condemning himself and his fellow, justifying christ, believing and praying, will bear me out.
pns11 vmb vvi xx p-acp dt n1, dt n1 cc n1 pp-f dt n1 p-acp dt n1, vvg px31 cc po31 n1, vvg np1, vvg cc vvg, vmb vvi pno11 av.
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I may adde not for a moment, for that purpose is practise, the exercise of a power giuen and receiued, effectuall call is vnto, and into Iesus Christ;
I may add not for a moment, for that purpose is practice, the exercise of a power given and received, effectual call is unto, and into Iesus christ;
pns11 vmb vvi xx p-acp dt n1, c-acp cst n1 vbz n1, dt n1 pp-f dt n1 vvn cc vvn, j n1 vbz p-acp, cc p-acp np1 np1;
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in whom whosoeuer is, is a new creature, one that walketh not afrer the flesh, but after the spirit;
in whom whosoever is, is a new creature, one that walks not afrer the Flesh, but After the Spirit;
p-acp r-crq r-crq vbz, vbz dt j n1, pi cst vvz xx n1 dt n1, cc-acp p-acp dt n1;
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regeneration is as generation, the introduction of a new forme, and that in an instant, it is a motion, a non esse ad esse; and there is no third or middle estate: when Christ calls, they runne;
regeneration is as generation, the introduction of a new Form, and that in an instant, it is a motion, a non esse ad esse; and there is not third or middle estate: when christ calls, they run;
n1 vbz p-acp n1, dt n1 pp-f dt j n1, cc cst p-acp dt n-jn, pn31 vbz dt n1, dt fw-fr fw-la fw-la fw-la; cc pc-acp vbz xx ord cc j-jn n1: c-crq np1 vvz, pns32 vvb;
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they are as trees planted by the riuers side, they bring forth all manner of fruit in their season. they Are as trees planted by the Rivers side, they bring forth all manner of fruit in their season.
pns32 vbr p-acp n2 vvn p-acp dt ng1 n1, pns32 vvb av d n1 pp-f n1 p-acp po32 n1.
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Consider this you that forget God: take time and day no longer, trifle not with the Lord any more:
Consider this you that forget God: take time and day no longer, trifle not with the Lord any more:
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consider times are not in your hands or power:
Consider times Are not in your hands or power:
vvb n2 vbr xx p-acp po22 n2 cc n1:
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When you say you will, what is your life but a vapour, as a bubble that passeth away? Whats past, yesterday, is gone, it cannot be recalled:When you say you will, what is your life but a vapour, as a bubble that passes away? Whats past, yesterday, is gone, it cannot be Recalled:
c-crq pn22 vvb pn22 vmb, r-crq vbz po22 n1 p-acp dt n1, c-acp dt n1 cst vvz av? q-crq|vbz j, av-an, vbz vvn, pn31 vmbx vbi vvn:
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whats to come is the Lords, the onely present point of time, is ours, and therefore if euer yee intend to walke, take the season, make vse of oportunity, Seeke the Lord while hee may be found:
whats to come is the lords, the only present point of time, is ours, and Therefore if ever ye intend to walk, take the season, make use of opportunity, Seek the Lord while he may be found:
q-crq|vbz pc-acp vvi vbz dt n2, dt j j n1 pp-f n1, vbz png12, cc av cs av pn22 vvb pc-acp vvi, vvb dt n1, vvb n1 pp-f n1, vvb dt n1 cs pns31 vmb vbi vvn:
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call vpon him whilst he is neere: whilst thou hast the light walke, as a childe of light before God:
call upon him while he is near: while thou hast the Light walk, as a child of Light before God:
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whilst it is called to day harden not your hearts. Now thou hast the word, and God, in his workes, calling vpon thee;while it is called to day harden not your hearts. Now thou hast the word, and God, in his works, calling upon thee;
cs pn31 vbz vvn p-acp n1 vvb xx po22 n2. av pns21 vh2 dt n1, cc np1, p-acp po31 n2, vvg p-acp pno21;
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thou hast all thy senses, whatsoeuer is in thine heart, desires, wishes thou mayest doe, and onely now, let slip this opportunity, thou mayest neuer haue another:
thou hast all thy Senses, whatsoever is in thine heart, Desires, wishes thou Mayest do, and only now, let slip this opportunity, thou Mayest never have Another:
pns21 vh2 d po21 n2, r-crq vbz p-acp po21 n1, n2, vvz pns21 vm2 vdi, cc av-j av, vvb vvi d n1, pns21 vm2 av-x vhi j-jn:
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how often doth the Lord threaten suddaine destruction? how suddainly doth it come vpon many? It is euen as trauell vpon a woman, and they cannot escape, it is as lightning, as a very snare vnto many, many haue not leasure to make a will, to order an house, the wills that are made, are rather of such as stand by,
how often does the Lord threaten sudden destruction? how suddenly does it come upon many? It is even as travel upon a woman, and they cannot escape, it is as lightning, as a very snare unto many, many have not leisure to make a will, to order an house, the wills that Are made, Are rather of such as stand by,
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then those that haue their name, they cannot sometimes crie Lord, Lord, euery one that doth so, I promise and protest to walke, hath no such purpose, the experience is ordinary;
then those that have their name, they cannot sometime cry Lord, Lord, every one that does so, I promise and protest to walk, hath not such purpose, the experience is ordinary;
cs d cst vhb po32 n1, pns32 vmbx av vvi n1, n1, d pi cst vdz av, pns11 vvb cc vvb pc-acp vvi, vhz xx d n1, dt n1 vbz j;
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men as iron out of the fire, are as hard as before: The dogge turneth to his vomite, the swine to wallowing in the mire:
men as iron out of the fire, Are as hard as before: The dog turns to his vomit, the Swine to wallowing in the mire:
n2 p-acp n1 av pp-f dt n1, vbr p-acp j c-acp a-acp: dt n1 vvz p-acp po31 n1, dt n1 p-acp vvg p-acp dt n1:
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The dead cannot praise God, they haue no hope in Gods truth:
The dead cannot praise God, they have no hope in God's truth:
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the liuing, the liuing, are the men that shall praise thee, such as wee are all this day. the living, the living, Are the men that shall praise thee, such as we Are all this day.
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Let vs all therefore now take vp this resolution and practise:
Let us all Therefore now take up this resolution and practice:
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thou that diddest neuer, now begin, thou that hast taken it vp already, and dost walke, walke on;
thou that didst never, now begin, thou that hast taken it up already, and dost walk, walk on;
pns21 cst vdd2 av-x, av vvb, pns21 cst vh2 vvn pn31 a-acp av, cc vd2 vvi, vvb a-acp;
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Perfect sanctification in the feare of God, runne, and so that thou obtaine, and to moue both, consider it is the purpose and practise of Gods people, to walke before the Lord in the land of the liuing. Perfect sanctification in the Fear of God, run, and so that thou obtain, and to move both, Consider it is the purpose and practice of God's people, to walk before the Lord in the land of the living.
j n1 p-acp dt n1 pp-f np1, vvb, cc av cst pns21 vvb, cc pc-acp vvi d, vvb pn31 vbz dt n1 cc n1 pp-f npg1 n1, pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg.
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Come we now to the last proposition, from the coupling of this resolution with what goeth before:
Come we now to the last proposition, from the coupling of this resolution with what Goes before:
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Therefore Gods people purpose and practise this duty because of Gods deliuerances from euils imminent, or threatned. I gather it from Dauids purpose and practise.Therefore God's people purpose and practise this duty Because of God's Deliverances from evils imminent, or threatened. I gather it from David purpose and practise.
av npg1 n1 n1 cc vvi d n1 c-acp pp-f ng1 n2 p-acp n2-jn j, cc j-vvn. pns11 vvb pn31 p-acp npg1 n1 cc vvi.
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God deliuered his soule from hell, his eies from teares, his feet from falling; and therefore he resolueth, I will walke.
God Delivered his soul from hell, his eyes from tears, his feet from falling; and Therefore he resolveth, I will walk.
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It is the maine scope of Dauid, in this Psalme, (as we heard in it resolution.)
It is the main scope of David, in this Psalm, (as we herd in it resolution.)
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And there is great reason for it.
And there is great reason for it.
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First, Because it is that which the Lord requireth, as homage, it is our gratitude, Exod. 20. We haue the ten Commandements of Almighty God, a perfect, immutable, and erernall rule of manners.
First, Because it is that which the Lord requires, as homage, it is our gratitude, Exod 20. We have the ten commandments of Almighty God, a perfect, immutable, and erernall Rule of manners.
ord, c-acp pn31 vbz d r-crq dt n1 vvz, c-acp n1, pn31 vbz po12 n1, np1 crd pns12 vhb dt crd n2 pp-f j-jn np1, dt j, j, cc j n1 pp-f n2.
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3353
Whats the motiue of God to Israel? J am the Lord thy God, which haue brought thee out of the Land of Egypt, out of the house of bondage:
Whats the motive of God to Israel? J am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage:
q-crq|vbz dt n1 pp-f np1 p-acp np1? pns11 vbm dt n1 po21 n1, r-crq vhb vvn pno21 av pp-f dt n1 pp-f np1, av pp-f dt n1 pp-f n1:
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therefore thou shalt haue no other Gods before me, &c. And that argument is often through out the Scriptures repeated:
Therefore thou shalt have no other God's before me, etc. And that argument is often through out the Scriptures repeated:
av pns21 vm2 vhi dx j-jn n2 p-acp pno11, av cc d n1 vbz av p-acp av dt n2 vvn:
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the reason is alike to them and vs from that deliuerance, and the like; and therefore,
the reason is alike to them and us from that deliverance, and the like; and Therefore,
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This is Gods ende and ayme in our deliueraces, his glory, our good, eternall good, the way vnto which is Gods Commandements, walking in them.
This is God's end and aim in our Deliverances, his glory, our good, Eternal good, the Way unto which is God's commandments, walking in them.
d vbz npg1 n1 cc vvi p-acp po12 n2, po31 n1, po12 j, j j, dt n1 p-acp r-crq vbz n2 n2, vvg p-acp pno32.
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That we being deliuered out of the hands of all our enemies, should serue God in holinesse and righteousse, That we being Delivered out of the hands of all our enemies, should serve God in holiness and righteousse,
cst pns12 vbg vvn av pp-f dt n2 pp-f d po12 n2, vmd vvi np1 p-acp n1 cc n1,
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before him all the dayes of our liues. Which is all one with walking before God in the Land of the liuing:before him all the days of our lives. Which is all one with walking before God in the Land of the living:
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3359
Call vpon me in the day of trouble, I will deliuer thee, and thou shalt glorifie me. Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
vvb p-acp pno11 p-acp dt n1 pp-f n1, pns11 vmb vvi pno21, cc pns21 vm2 vvi pno11.
(24) sermons (DIV1)
687
Page 424
3360
It is as we see the Lords Condition. Last of all, it is but iust and equall.
It is as we see the lords Condition. Last of all, it is but just and equal.
pn31 vbz c-acp pns12 vvb dt n2 n1. ord pp-f d, pn31 vbz p-acp j cc j-jn.
(24) sermons (DIV1)
687
Page 424
3361
It is that which is couenanted for, promised and vowed:
It is that which is covenanted for, promised and vowed:
pn31 vbz d r-crq vbz vvn p-acp, vvd cc vvn:
(24) sermons (DIV1)
688
Page 424
3362
Not a villaine in the world, but in sight and sense of danger will promise this, I am sure Gods people doe:
Not a villain in the world, but in sighed and sense of danger will promise this, I am sure God's people do:
xx dt n1 p-acp dt n1, cc-acp p-acp n1 cc n1 pp-f n1 vmb vvi d, pns11 vbm j ng1 n1 vdb:
(24) sermons (DIV1)
688
Page 424
3363
What more equall then to performe couenant, and to pay vowes?
What more equal then to perform Covenant, and to pay vows?
q-crq dc j-jn cs pc-acp vvi n1, cc pc-acp vvi n2?
(24) sermons (DIV1)
688
Page 424
3364
It is that whereby life is giuen vnto vs, it is no more then that which is giuen,
It is that whereby life is given unto us, it is no more then that which is given,
pn31 vbz d c-crq n1 vbz vvn p-acp pno12, pn31 vbz dx dc cs d r-crq vbz vvn,
(24) sermons (DIV1)
689
Page 425
3365
then that which is receiued of the Lord: It is iust and equall to call for that, for any base and slauish imployment,
then that which is received of the Lord: It is just and equal to call for that, for any base and slavish employment,
av cst r-crq vbz vvn pp-f dt n1: pn31 vbz j cc j-jn pc-acp vvi p-acp d, p-acp d j cc j n1,
(24) sermons (DIV1)
689
Page 425
3366
and it is lesse then life, the kindnesse wee receiue:
and it is less then life, the kindness we receive:
cc pn31 vbz av-dc cs n1, dt n1 pns12 vvb:
(24) sermons (DIV1)
689
Page 425
3367
how much more when as it is to be imployed in the seruice of God? Gods seruice is perfect freedome:
how much more when as it is to be employed in the service of God? God's service is perfect freedom:
c-crq av-d av-dc c-crq c-acp pn31 vbz pc-acp vbi vvn p-acp dt n1 pp-f np1? npg1 n1 vbz j n1:
(24) sermons (DIV1)
689
Page 425
3368
The Apostles glory was, James a seruant, Paul a seruant. Dauid that King, his glory, J am thy seruant, I am thy seruant.
The Apostles glory was, James a servant, Paul a servant. David that King, his glory, J am thy servant, I am thy servant.
dt n2 n1 vbds, np1 dt n1, np1 dt n1. np1 d n1, po31 n1, pns11 vbm po21 n1, pns11 vbm po21 n1.
(24) sermons (DIV1)
689
Page 425
3369
Angells themselues, I am thy fellow-seruant, and a fellow-seruant of the brethren.
Angels themselves, I am thy Fellow servant, and a Fellow servant of the brothers.
n2 px32, pns11 vbm po21 n1, cc dt n1 pp-f dt n2.
(24) sermons (DIV1)
689
Page 425
3370
And therefore the reason is good, iust, equall, that this should bee a motiue of such a purpose, and such a practise.
And Therefore the reason is good, just, equal, that this should be a motive of such a purpose, and such a practice.
cc av dt n1 vbz j, j, j-jn, cst d vmd vbi dt n1 pp-f d dt n1, cc d dt n1.
(24) sermons (DIV1)
689
Page 425
3371
Let vs put this also to vse.
Let us put this also to use.
vvb pno12 vvi d av pc-acp vvi.
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689
Page 425
3372
1 The vse shall bee Examination and Exhortation. Examination, whether we bee of the people of GOD or no, such as Dauid was wee all professe our selues to bee;
1 The use shall be Examination and Exhortation. Examination, whither we be of the people of GOD or not, such as David was we all profess our selves to be;
vvd dt n1 vmb vbi n1 cc n1. n1, cs pns12 vbb pp-f dt n1 pp-f np1 cc xx, d c-acp np1 vbds pns12 d vvb po12 n2 pc-acp vbi;
(24) sermons (DIV1)
690
Page 425
3373
by this wee may all know it: Magistrates, Ministers, Masters of Families, euery particular man and woman.
by this we may all know it: Magistrates, Ministers, Masters of Families, every particular man and woman.
p-acp d pns12 vmb d vvi pn31: n2, n2, n2 pp-f n2, d j n1 cc n1.
(24) sermons (DIV1)
690
Page 425
3374
It cannot be denied, but the Lord hath done great things for vs: he hath commanded for vs many deliuerances.
It cannot be denied, but the Lord hath done great things for us: he hath commanded for us many Deliverances.
pn31 vmbx vbi vvn, cc-acp dt n1 vhz vdn j n2 p-acp pno12: pns31 vhz vvn p-acp pno12 d n2.
(24) sermons (DIV1)
691
Page 426
3375
In that memorable yeare 1588. we had a strange deliuerance.
In that memorable year 1588. we had a strange deliverance.
p-acp cst j n1 crd pns12 vhd dt j n1.
(24) sermons (DIV1)
691
Page 426
3376
In the yeare 1605. from the Popish, hellish, deuillish, neuer to bee forgotten Gunpowder treason, a miraculous deliuerance.
In the year 1605. from the Popish, hellish, devilish, never to be forgotten Gunpowder treason, a miraculous deliverance.
p-acp dt n1 crd p-acp dt j, j, j, av-x pc-acp vbi vvn n1 n1, dt j n1.
(24) sermons (DIV1)
691
Page 426
3377
It is not long since the Flux and Feauer, destroying messengers of God were amongst vs:
It is not long since the Flux and Fever, destroying messengers of God were among us:
pn31 vbz xx av-j c-acp dt n1 cc n1, vvg n2 pp-f np1 vbdr p-acp pno12:
(24) sermons (DIV1)
691
Page 426
3378
our Citie was deliuered, our selues escaped; particular deliuerances of particulars are infinite, wee should neuer make an end of telling them.
our city was Delivered, our selves escaped; particular Deliverances of particulars Are infinite, we should never make an end of telling them.
po12 n1 vbds vvn, po12 n2 vvn; j n2 pp-f n2-jn vbr j, pns12 vmd av-x vvi dt n1 pp-f vvg pno32.
(24) sermons (DIV1)
691
Page 426
3379
Not long since, the now breath of our nostrils was not, was in a strange land, Egipt; wee haue receiued him,
Not long since, the now breath of our nostrils was not, was in a strange land, Egypt; we have received him,
xx av-j a-acp, dt av n1 pp-f po12 n2 vbds xx, vbds p-acp dt j n1, np1; pns12 vhb vvn pno31,
(24) sermons (DIV1)
692
Page 426
3380
and now enioy him, by Gods hand deliuered, quitted from Egipt.
and now enjoy him, by God's hand Delivered, quit from Egypt.
cc av vvi pno31, p-acp ng1 n1 vvn, vvn p-acp np1.
(24) sermons (DIV1)
692
Page 426
3381
Not long since our land, as Egipt once (in another kinde) was annoyed with Frogges, Priests, Iesuites, (a plague worse then that of Frogs in Egipt ) they crawled vp & down;
Not long since our land, as Egypt once (in Another kind) was annoyed with Frogs, Priests, Iesuites, (a plague Worse then that of Frogs in Egypt) they crawled up & down;
xx av-j a-acp po12 n1, c-acp np1 a-acp (p-acp j-jn n1) vbds vvn p-acp n2, n2, np2, (dt n1 av-jc cs d pp-f n2 p-acp np1) pns32 vvd a-acp cc a-acp;
(24) sermons (DIV1)
693
Page 426
3382
the insolencie of their creatures must neuer be forgotten: They had fire and faggot (their olde weapons) in their mouthes:
the insolency of their creatures must never be forgotten: They had fire and faggot (their old weapons) in their mouths:
dt n1 pp-f po32 n2 vmb av-x vbi vvn: pns32 vhd n1 cc n1 (po32 j n2) p-acp po32 n2:
(24) sermons (DIV1)
693
Page 427
3383
we may imagine they had the same, and much more in their hearts.
we may imagine they had the same, and much more in their hearts.
pns12 vmb vvi pns32 vhd dt d, cc av-d av-dc p-acp po32 n2.
(24) sermons (DIV1)
693
Page 427
3384
In a good measure we are deliuered, by proclamation they are swept away, and shall be by timely execution (if our sinnes still hinder not) which the Lord GOD speedily graunt vs.
In a good measure we Are Delivered, by proclamation they Are swept away, and shall be by timely execution (if our Sins still hinder not) which the Lord GOD speedily grant us
p-acp dt j n1 pns12 vbr vvn, p-acp n1 pns32 vbr vvn av, cc vmb vbi p-acp j n1 (cs po12 n2 av vvb xx) r-crq dt n1 np1 av-j vvi pno12
(24) sermons (DIV1)
693
Page 427
3385
Lately, the Lord had crowned the earth with grasse and corne, the Lord in his cloudes did frowne vpon vs,
Lately, the Lord had crowned the earth with grass and corn, the Lord in his Clouds did frown upon us,
av-j, dt n1 vhd vvn dt n1 p-acp n1 cc n1, dt n1 p-acp po31 n2 vdd vvi p-acp pno12,
(24) sermons (DIV1)
694
Page 427
3386
and yet the Lord was entreated, that fearefull storme was then blowne ouer. Not long since, the Lord shewed hee had another controuersie with vs for our sinnes:
and yet the Lord was entreated, that fearful storm was then blown over. Not long since, the Lord showed he had Another controversy with us for our Sins:
cc av dt n1 vbds vvn, cst j n1 vbds av vvn a-acp. xx av-j a-acp, dt n1 vvd pns31 vhd j-jn n1 p-acp pno12 p-acp po12 n2:
(24) sermons (DIV1)
694
Page 427
3387
Iudgement was not executed, and the Lord sent an extraordinary messenger to that end, the pestilence.
Judgement was not executed, and the Lord sent an extraordinary Messenger to that end, the pestilence.
n1 vbds xx vvn, cc dt n1 vvd dt j n1 p-acp d n1, dt n1.
(24) sermons (DIV1)
695
Page 427
3388
It did that office with a witnesse, in the Cittie, in the Country, in our whole Land:
It did that office with a witness, in the city, in the Country, in our Whole Land:
pn31 vdd d n1 p-acp dt n1, p-acp dt n1, p-acp dt n1, p-acp po12 j-jn n1:
(24) sermons (DIV1)
695
Page 427
3389
What Parish amongst vs was there not infected? what house or particular person free, at least from imminent danger? The receiued sum of those that died by this hand in the Cittie and places adiacent, is 41313. and the Lord doth know how many hundreds more, the streights of those times are fresh in our memories:
What Parish among us was there not infected? what house or particular person free, At least from imminent danger? The received sum of those that died by this hand in the city and places adjacent, is 41313. and the Lord does know how many hundreds more, the straights of those times Are fresh in our memories:
q-crq n1 p-acp pno12 vbds pc-acp xx vvn? q-crq n1 cc j n1 j, p-acp ds p-acp j n1? dt j-vvn n1 pp-f d cst vvd p-acp d n1 p-acp dt n1 cc n2 j, vbz crd cc dt n1 vdz vvi c-crq d crd dc, dt n2 pp-f d n2 vbr j p-acp po12 n2:
(24) sermons (DIV1)
695
Page 428
3390
Many of vs receiued the sentence of death being striken: all of vs did tremble and feare:
Many of us received the sentence of death being stricken: all of us did tremble and Fear:
d pp-f pno12 vvd dt n1 pp-f n1 vbg vvn: d pp-f pno12 vdd vvi cc vvi:
(24) sermons (DIV1)
695
Page 428
3391
our liues were alwaies in our hands: the desolation of this famous Cittie was great:
our lives were always in our hands: the desolation of this famous city was great:
po12 n2 vbdr av p-acp po12 n2: dt n1 pp-f d j n1 vbds j:
(24) sermons (DIV1)
695
Page 428
3392
whilst many forsooke it, (barbarously entertained by the Country) whilst most houses spued out more or lesse, of their late Inhabitants?
while many forsook it, (barbarously entertained by the Country) while most houses spewed out more or less, of their late Inhabitants?
cs d vvd pn31, (av-j vvn p-acp dt n1) cs ds n2 vvd av av-dc cc av-dc, pp-f po32 j n2?
(24) sermons (DIV1)
695
Page 428
3393
Who can expresse our lamentable complaints?
Who can express our lamentable complaints?
q-crq vmb vvi po12 j n2?
(24) sermons (DIV1)
696
Page 428
3394
With the Prophet here wee may say, that the sorrowes of hell compassed vs about, we found trouble and sorrow, wee were brought very lowe, wee were greatly afflicted:
With the Prophet Here we may say, that the sorrows of hell compassed us about, we found trouble and sorrow, we were brought very low, we were greatly afflicted:
p-acp dt n1 av pns12 vmb vvi, cst dt n2 pp-f n1 vvn pno12 p-acp, pns12 vvd n1 cc n1, pns12 vbdr vvn av av-j, pns12 vbdr av-j vvn:
(24) sermons (DIV1)
697
Page 428
3395
when as on the Sabaoth or Fast dayes, wee came from Gods house:
when as on the Sabaoth or Fast days, we Come from God's house:
c-crq c-acp p-acp dt n1 cc j n2, pns12 vvd p-acp npg1 n1:
(24) sermons (DIV1)
697
Page 428
3396
our feare was, wee should neuer see the Lord againe in his house, euen the Lord in this land of the liuing.
our Fear was, we should never see the Lord again in his house, even the Lord in this land of the living.
po12 n1 vbds, pns12 vmd av-x vvi dt n1 av p-acp po31 n1, av-j dt n1 p-acp d n1 pp-f dt j-vvg.
(24) sermons (DIV1)
697
Page 429
3397
In this great straight of ours, we called vpon the name of the Lord, wee earnestly besought him to deliuer our soules, those and the like voyces:
In this great straight of ours, we called upon the name of the Lord, we earnestly besought him to deliver our Souls, those and the like voices:
p-acp d j n1 pp-f png12, pns12 vvd p-acp dt n1 pp-f dt n1, pns12 av-j vvd pno31 pc-acp vvi po12 n2, d cc dt j n2:
(24) sermons (DIV1)
698
Page 429
3398
let my soule liue, let our liues be pretious in thine eyes, were often in our mouthes:
let my soul live, let our lives be precious in thine eyes, were often in our mouths:
vvb po11 n1 vvi, vvb po12 n2 vbb j p-acp po21 n2, vbdr av p-acp po12 n2:
(24) sermons (DIV1)
698
Page 429
3399
the Lord enclined his eare vnto vs, heard the voyce of our supplication: gracious was the Lord and righteous:
the Lord inclined his ear unto us, herd the voice of our supplication: gracious was the Lord and righteous:
dt n1 vvd po31 n1 p-acp pno12, vvd dt n1 pp-f po12 n1: j vbds dt n1 cc j:
(24) sermons (DIV1)
698
Page 429
3400
yea, our God was mercifull, hee preserued vs, he deliuered vs; he deliuered vs from the snare of the fowler, and from the noysome pestilence:
yea, our God was merciful, he preserved us, he Delivered us; he Delivered us from the snare of the Fowler, and from the noisome pestilence:
uh, po12 n1 vbds j, pns31 vvd pno12, pns31 vvd pno12; pns31 vvd pno12 p-acp dt n1 pp-f dt n1, cc p-acp dt j n1:
(24) sermons (DIV1)
698
Page 429
3401
hee did couer vs with his feathers, and vnder his wings we were safe;
he did cover us with his Feathers, and under his wings we were safe;
pns31 vdd vvi pno12 p-acp po31 n2, cc p-acp po31 n2 pns12 vbdr j;
(24) sermons (DIV1)
698
Page 429
3402
a thousand did fall at our side, and ten thousand at our right hand, it did not come nigh vs:
a thousand did fallen At our side, and ten thousand At our right hand, it did not come High us:
dt crd vdd vvi p-acp po12 n1, cc crd crd p-acp po12 j-jn n1, pn31 vdd xx vvi av-j pno12:
(24) sermons (DIV1)
698
Page 429
3403
onely with our eyes did we behold, there was no euill (truly so) that did befall vs, the plague did not,only with our eyes did we behold, there was no evil (truly so) that did befall us, the plague did not,
j p-acp po12 n2 vdd pns12 vvi, pc-acp vbds dx j-jn (av-j av) d vdd vvi pno12, dt n1 vdd xx,
(24) sermons (DIV1)
698
Page 429
3404
or but come neere some of our dwellings:
or but come near Some of our dwellings:
cc p-acp vvi av-j d pp-f po12 n2:
(24) sermons (DIV1)
698
Page 429
3405
hee gaue his Angels charge ouer vs, and they did keepe vs in all our wayes,
he gave his Angels charge over us, and they did keep us in all our ways,
pns31 vvd po31 n2 vvb p-acp pno12, cc pns32 vdd vvi pno12 p-acp d po12 n2,
(24) sermons (DIV1)
698
Page 429
3406
because he set his loue vpon vs, therefore did he deliuer vs: with life did hee satisfie vs, and shew vs his saluation. Because he Set his love upon us, Therefore did he deliver us: with life did he satisfy us, and show us his salvation.
c-acp pns31 vvd po31 n1 p-acp pno12, av vdd pns31 vvi pno12: p-acp n1 vdd pns31 vvi pno12, cc vvb pno12 po31 n1.
(24) sermons (DIV1)
698
Page 430
3407
None of these deliuerances can be denied.
None of these Deliverances can be denied.
pi pp-f d n2 vmb vbi vvn.
(24) sermons (DIV1)
699
Page 430
3408
Haue we by holy walking, before God, in the land of the liuing, answered in purpose and practise all these deliuerances? to passe by all the former (the thing it selfe speaketh, wee haue not beene answerable to former deliuerances, had he had his end, we had neuer had so great an hand,
Have we by holy walking, before God, in the land of the living, answered in purpose and practise all these Deliverances? to pass by all the former (the thing it self speaks, we have not been answerable to former Deliverances, had he had his end, we had never had so great an hand,
vhb pns12 p-acp j n-vvg, c-acp np1, p-acp dt n1 pp-f dt j-vvg, vvd p-acp n1 cc vvi d d n2? pc-acp vvi p-acp d dt j (dt n1 pn31 n1 vvz, pns12 vhb xx vbn j p-acp j n2, vhd pns31 vhn po31 n1, pns12 vhd av vhd av j dt n1,
(24) sermons (DIV1)
699
Page 430
3409
so fearefull a messenger as this plague sent against vs) haue wee that are all aliue this day, brands pluckt out of the fire, preserued, (in second causes) appointed to die, answered the Lord:
so fearful a Messenger as this plague sent against us) have we that Are all alive this day, brands plucked out of the fire, preserved, (in second Causes) appointed to die, answered the Lord:
av j dt n1 c-acp d n1 vvn p-acp pno12) vhb pns12 d vbr d j d n1, n2 vvd av pp-f dt n1, vvn, (p-acp ord n2) vvd pc-acp vvi, vvd dt n1:
(24) sermons (DIV1)
699
Page 430
3410
haue we had Dauids profession, purpose, and practise? Haue wee of all sorts, Magistrates, Ministers, Masters of Families, particulars, vpon this resolued to loue GOD, to call vpon God, to giue thanks to GOD, to pay our vowes to GOD, to walke before the Lord in the land of the liuing, to serue the Lord in holinesse and righteousnesse,
have we had David profession, purpose, and practise? Have we of all sorts, Magistrates, Ministers, Masters of Families, particulars, upon this resolved to love GOD, to call upon God, to give thanks to GOD, to pay our vows to GOD, to walk before the Lord in the land of the living, to serve the Lord in holiness and righteousness,
vhb pns12 vhd npg1 n1, n1, cc vvi? vhb pns12 pp-f d n2, n2, n2, n2 pp-f n2, n2-j, p-acp d vvn p-acp n1 np1, pc-acp vvi p-acp np1, pc-acp vvi n2 p-acp np1, pc-acp vvi po12 n2 p-acp np1, pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg, pc-acp vvi dt n1 p-acp n1 cc n1,
(24) sermons (DIV1)
699
Page 430
3411
before him all the dayes of our liues:
before him all the days of our lives:
p-acp pno31 d dt n2 pp-f po12 n2:
(24) sermons (DIV1)
699
Page 431
3412
Such of vs as were wicked men before, liuing in trades of sinne, haue wee vpon this motiue, this deliuerance, turned from our euill wayes:
Such of us as were wicked men before, living in trades of sin, have we upon this motive, this deliverance, turned from our evil ways:
d pp-f pno12 c-acp vbdr j n2 a-acp, vvg p-acp n2 pp-f n1, vhb pns12 p-acp d n1, d n1, vvn p-acp po12 j-jn n2:
(24) sermons (DIV1)
699
Page 431
3413
entred into the pathes of righteousnesse:
entered into the paths of righteousness:
vvd p-acp dt n2 pp-f n1:
(24) sermons (DIV1)
699
Page 431
3414
Haue wee (before entred) mended our pace, walked on in the same, growne in resolution, endeuour and practise? If I, let it be an euidence vnto thee, that thou art of the number of Gods people;
Have we (before entered) mended our pace, walked on in the same, grown in resolution, endeavour and practice? If I, let it be an evidence unto thee, that thou art of the number of God's people;
vhb pns12 (p-acp vvn) vvd po12 n1, vvd a-acp p-acp dt d, vvn p-acp n1, n1 cc n1? cs pns11, vvb pn31 vbi dt n1 p-acp pno21, cst pns21 vb2r pp-f dt n1 pp-f npg1 n1;
(24) sermons (DIV1)
699
Page 431
3415
because they are deliuered, they resolue and practise this duty of walking before the Lord, in the land of the liuing.
Because they Are Delivered, they resolve and practise this duty of walking before the Lord, in the land of the living.
c-acp pns32 vbr vvn, pns32 vvb cc vvi d n1 pp-f vvg p-acp dt n1, p-acp dt n1 pp-f dt j-vvg.
(24) sermons (DIV1)
699
Page 431
3416
But if vpon examination it bee found otherwise with some of vs, thus euery way deliuered. (And alas it is so with the most of all sorts, the sinnes spoken of before, causing and calling for the plague, abide amongst vs:
But if upon examination it be found otherwise with Some of us, thus every Way Delivered. (And alas it is so with the most of all sorts, the Sins spoken of before, causing and calling for the plague, abide among us:
cc-acp cs p-acp n1 pn31 vbi vvn av p-acp d pp-f pno12, av d n1 vvn. (cc uh pn31 vbz av p-acp dt ds pp-f d n2, dt n2 vvn pp-f p-acp, vvg cc vvg p-acp dt n1, vvb p-acp pno12:
(24) sermons (DIV1)
700
Page 431
3417
the defects, and wants, omissions, are as many as before; positiue sinnes or commissions are as many as they were before;
the defects, and Wants, omissions, Are as many as before; positive Sins or commissions Are as many as they were before;
dt n2, cc vvz, n2, vbr p-acp d c-acp a-acp; j n2 cc n2 vbr p-acp d c-acp pns32 vbdr a-acp;
(24) sermons (DIV1)
700
Page 431
3418
the man is hardly found that liued in a trade of sinne before, that now professeth reformation:
the man is hardly found that lived in a trade of sin before, that now Professes Reformation:
dt n1 vbz av vvn cst vvd p-acp dt n1 pp-f n1 a-acp, cst av vvz n1:
(24) sermons (DIV1)
700
Page 432
3419
that man, who before polluted the Lords day by riding to Faires, buying, selling, working in ordinary callings, in whose mouth were Wounds and Blood;
that man, who before polluted the lords day by riding to Fairs, buying, selling, working in ordinary callings, in whose Mouth were Wounds and Blood;
cst n1, r-crq a-acp vvd dt n2 n1 p-acp vvg p-acp n2, vvg, vvg, vvg p-acp j n2, p-acp rg-crq n1 vbdr n2 cc n1;
(24) sermons (DIV1)
700
Page 432
3420
the Pox, and the Plague before:
the Pox, and the Plague before:
dt n1, cc dt n1 a-acp:
(24) sermons (DIV1)
700
Page 432
3421
that was an Adulterer, an habituated haunter of Tauernes, a Drunkard, an Vsurer & Oppressour of his brethren in that kinde,
that was an Adulterer, an habituated haunter of Taverns, a Drunkard, an Usurer & Oppressor of his brothers in that kind,
cst vbds dt n1, dt vvn n1 pp-f n2, dt n1, dt n1 cc n1 pp-f po31 n2 p-acp d n1,
(24) sermons (DIV1)
700
Page 432
3422
and that can say in truth I am a reformed man, is a rare man.
and that can say in truth I am a reformed man, is a rare man.
cc cst vmb vvi p-acp n1 pns11 vbm dt vvn n1, vbz dt j n1.
(24) sermons (DIV1)
700
Page 432
3423
With mine eyes I see, with mine eares I heare, and with mine heart I bewaile and lament the contrary:
With mine eyes I see, with mine ears I hear, and with mine heart I bewail and lament the contrary:
p-acp po11 n2 pns11 vvb, p-acp po11 n2 pns11 vvb, cc p-acp po11 n1 pns11 vvb cc vvi dt n-jn:
(24) sermons (DIV1)
700
Page 432
3424
Men are as Blacke Mores, as Leopards.
Men Are as Black Moors, as Leopards.
n2 vbr a-acp j-jn n2, c-acp n2.
(24) sermons (DIV1)
700
Page 432
3425
Notwithstanding, the euill disposition as it were of the stomack, & shewes of washing in times of our Fast, (there was not so much as a shew,
Notwithstanding, the evil disposition as it were of the stomach, & shows of washing in times of our Fast, (there was not so much as a show,
a-acp, dt j-jn n1 c-acp pn31 vbdr pp-f dt n1, cc n2 pp-f vvg p-acp n2 pp-f po12 j, (pc-acp vbds xx av av-d c-acp dt n1,
(24) sermons (DIV1)
700
Page 432
3426
but profession of the contrary in some then;) the Prouerbe is fulfilled, The dogge is returned to his vomite, the Sow to wallowing in the mire.
but profession of the contrary in Some then;) the Proverb is fulfilled, The dog is returned to his vomit, the Sow to wallowing in the mire.
cc-acp n1 pp-f dt j-jn p-acp d av;) dt n1 vbz vvn, dt n1 vbz vvn p-acp po31 n1, dt n1 p-acp vvg p-acp dt n1.
(24) sermons (DIV1)
700
Page 432
3427
If vpon examination it be found thus with vs, bee it knowne vnto that man and woman, his religion and profession of the same is vaine:
If upon examination it be found thus with us, be it known unto that man and woman, his Religion and profession of the same is vain:
cs p-acp n1 pn31 vbb vvn av p-acp pno12, vbb pn31 vvn p-acp cst n1 cc n1, po31 n1 cc n1 pp-f dt d vbz j:
(24) sermons (DIV1)
701
Page 433
3428
thou art none of the people of God, thou wantest this strong euidence of it: they deliuered;
thou art none of the people of God, thou Wantest this strong evidence of it: they Delivered;
pns21 vb2r pix pp-f dt n1 pp-f np1, pns21 vv2 d j n1 pp-f pn31: pns32 vvd;
(24) sermons (DIV1)
701
Page 433
3429
resolue, and practise walking before the Lord. Repent, repent of thy dead workes, of this dead worke, thy not answerable walking.
resolve, and practise walking before the Lord. repent, Repent of thy dead works, of this dead work, thy not answerable walking.
vvb, cc vvb vvg p-acp dt n1. vvb, vvb pp-f po21 j n2, pp-f d j n1, po21 xx j vvg.
(24) sermons (DIV1)
701
Page 433
3430
Is this cursed life of thine that thou promisedst vnto the Lord, in trouble? Is it proportioned to thy deliuerance? Did God spare thee for this? Did God giue thee thy life for this? Doest thou thus reward the Lord? Thou art reproued by God for this sinne:
Is this cursed life of thine that thou promisedst unto the Lord, in trouble? Is it proportioned to thy deliverance? Did God spare thee for this? Did God give thee thy life for this? Dost thou thus reward the Lord? Thou art reproved by God for this sin:
vbz d j-vvn n1 pp-f po21 d pns21 vvd2 p-acp dt n1, p-acp n1? vbz pn31 vvn p-acp po21 n1? vdd np1 vvi pno21 p-acp d? vdd np1 vvi pno21 po21 n1 p-acp d? vd2 pns21 av vvi dt n1? pns21 vb2r vvn p-acp np1 p-acp d n1:
(24) sermons (DIV1)
701
Page 433
3431
bee conuinced of it, bee ashamed and confounded for the same, acknowledge and confesse it vnto GOD:
be convinced of it, be ashamed and confounded for the same, acknowledge and confess it unto GOD:
vbi vvd pp-f pn31, vbb j cc vvn p-acp dt d, vvb cc vvi pn31 p-acp np1:
(24) sermons (DIV1)
701
Page 433
3432
iudge and condemne thy selfe for this sinne: forsake it;
judge and condemn thy self for this sin: forsake it;
n1 cc vvi po21 n1 p-acp d n1: vvb pn31;
(24) sermons (DIV1)
701
Page 433
3433
neuer leaue vntill thou hast gotten of the Lord in the vse of meanes, a power to walke before GOD, the will and deede, that purpose and practise.
never leave until thou hast got of the Lord in the use of means, a power to walk before GOD, the will and deed, that purpose and practise.
av-x vvb c-acp pns21 vh2 vvn pp-f dt n1 p-acp dt n1 pp-f n2, dt n1 pc-acp vvi p-acp np1, dt n1 cc n1, cst n1 cc vvi.
(24) sermons (DIV1)
701
Page 433
3434
And to moue you, remember that fearefull iudgement which was of late vpon you, the plague:
And to move you, Remember that fearful judgement which was of late upon you, the plague:
cc pc-acp vvi pn22, vvb d j n1 r-crq vbds pp-f av-j p-acp pn22, dt n1:
(24) sermons (DIV1)
701
Page 434
3435
Remember Londons desolation, the emptinesse in houses, in streetes, the fillings of Churchyards, the complaints of poore & rich,
remember Londons desolation, the emptiness in houses, in streets, the fillings of Churchyards, the complaints of poor & rich,
vvb npg1 n1, dt n1 p-acp n2, p-acp n2, dt n2 pp-f n2, dt n2 pp-f j cc j,
(24) sermons (DIV1)
701
Page 434
3436
for friends, for seruants, for children, for housbands, for wiues, for Ministers;
for Friends, for Servants, for children, for Husbands, for wives, for Ministers;
c-acp n2, c-acp n2, c-acp n2, c-acp n2, c-acp n2, c-acp n2;
(24) sermons (DIV1)
701
Page 434
3437
often recount those times, let the scarres in thy selfe or thine put thee in remembrance, and preuaile with thee.
often recount those times, let the scars in thy self or thine put thee in remembrance, and prevail with thee.
av vvb d n2, vvb dt n2 p-acp po21 n1 cc po21 vvd pno21 p-acp n1, cc vvi p-acp pno21.
(24) sermons (DIV1)
701
Page 434
3438
Let our strange and miraculous deliuerance from that hand, and Gods rich mercy in it perswade thee.
Let our strange and miraculous deliverance from that hand, and God's rich mercy in it persuade thee.
vvb po12 j cc j n1 p-acp d n1, cc n2 j n1 p-acp pn31 vvi pno21.
(24) sermons (DIV1)
701
Page 434
3439
Consider and know, if thou doe not, thou hast to deale with the Lord:
Consider and know, if thou do not, thou hast to deal with the Lord:
vvb cc vvi, cs pns21 vdb xx, pns21 vh2 pc-acp vvi p-acp dt n1:
(24) sermons (DIV1)
702
Page 434
3440
thy sinnes euen this, is still noted in his booke, thou art still within his reach,
thy Sins even this, is still noted in his book, thou art still within his reach,
po21 n2 av d, vbz av vvn p-acp po31 n1, pns21 vb2r av p-acp po31 n1,
(24) sermons (DIV1)
702
Page 434
3441
and open to his danger, there is no going for thee from his presence:
and open to his danger, there is no going for thee from his presence:
cc vvi p-acp po31 n1, pc-acp vbz dx vvg p-acp pno21 p-acp po31 n1:
(24) sermons (DIV1)
702
Page 434
3442
the world and particular place of thine aboad, is but the prison of the Lord, from whence at his pleasure he can drag thee to execution:
the world and particular place of thine abode, is but the prison of the Lord, from whence At his pleasure he can drag thee to execution:
dt n1 cc j n1 pp-f po21 n1, vbz p-acp dt n1 pp-f dt n1, p-acp c-crq p-acp po31 n1 pns31 vmb vvi pno21 p-acp n1:
(24) sermons (DIV1)
702
Page 434
3443
the Lord hath more rods and scourges, he can send famine, he can send the sword,
the Lord hath more rods and scourges, he can send famine, he can send the sword,
dt n1 vhz dc n2 cc vvz, pns31 vmb vvi n1, pns31 vmb vvi dt n1,
(24) sermons (DIV1)
702
Page 434
3444
and giue vs ouer vnto the will of our aduersaries. Hee can returne in anger with the same iudgement, the pestilence:
and give us over unto the will of our Adversaries. He can return in anger with the same judgement, the pestilence:
cc vvb pno12 a-acp p-acp dt n1 pp-f po12 n2. pns31 vmb vvi p-acp n1 p-acp dt d n1, dt n1:
(24) sermons (DIV1)
702
Page 435
3445
former deliuerances exempt not a people vnworthy from future iudgements and plagues:
former Deliverances exempt not a people unworthy from future Judgments and plagues:
j n2 vvb xx dt n1 j-u p-acp j-jn n2 cc n2:
(24) sermons (DIV1)
702
Page 435
3446
Of Israel it is said, that after the Lord deliuered them out of the land of Egipt, hee did destroy them that did not beleeue, Iud. How many recouering of the Flux and Feauer haue beene swept away by the plague? that escaped in former times, the plague,Of Israel it is said, that After the Lord Delivered them out of the land of Egypt, he did destroy them that did not believe, Iud. How many recovering of the Flux and Fever have been swept away by the plague? that escaped in former times, the plague,
pp-f np1 pn31 vbz vvn, cst p-acp dt n1 vvd pno32 av pp-f dt n1 pp-f np1, pns31 vdd vvi pno32 cst vdd xx vvi, np1 q-crq d vvg pp-f dt n1 cc n1 vhb vbn vvn av p-acp dt n1? cst vvd p-acp j n2, dt n1,
(24) sermons (DIV1)
702
Page 435
3447
and now by it are gone to their long home? How many haue beene smitten now with it, and recouered;
and now by it Are gone to their long home? How many have been smitten now with it, and recovered;
cc av p-acp pn31 vbr vvn p-acp po32 av-j av-an? c-crq d vhb vbn vvn av p-acp pn31, cc vvd;
(24) sermons (DIV1)
702
Page 435
3448
smitten againe in such a manner, that they haue no neede to be smitten any more? Doth not the Lord by this messenger houer ouer vs,
smitten again in such a manner, that they have no need to be smitten any more? Does not the Lord by this Messenger hover over us,
vvn av p-acp d dt n1, cst pns32 vhb dx n1 pc-acp vbi vvn d dc? vdz xx dt n1 p-acp d n1 vvi p-acp pno12,
(24) sermons (DIV1)
702
Page 435
3449
and continue about vs, as if hee would tell vs for our vnthankfulnesse, hee meaneth some such thing? If thou doe not, know that thy purposes,
and continue about us, as if he would tell us for our unthankfulness, he means Some such thing? If thou do not, know that thy Purposes,
cc vvi p-acp pno12, c-acp cs pns31 vmd vvi pno12 p-acp po12 n1, pns31 vvz d d n1? cs pns21 vdb xx, vvb d po21 n2,
(24) sermons (DIV1)
702
Page 435
3450
and promises, and vowes before were hypocritcall and feigned: thy deliuerance was not in mercy, but iustice rather:
and promises, and vows before were hypocritcall and feigned: thy deliverance was not in mercy, but Justice rather:
cc n2, cc vvz a-acp vbdr j cc j-vvn: po21 n1 vbds xx p-acp n1, cc-acp n1 av:
(24) sermons (DIV1)
702
Page 435
3451
Had God cut thee off before (impenitently now perseuering) thy sinnes had beene lesse, so had thy condemnation:
Had God Cut thee off before (impenitently now persevering) thy Sins had been less, so had thy condemnation:
vhd np1 vvn pno21 a-acp p-acp (av-jn av j) po21 n2 vhd vbn av-dc, av vhd po21 n1:
(24) sermons (DIV1)
702
Page 436
3452
it is his iust iudgement vpon thee, to smite thee no more: hee leaueth thee to thy selfe, as the beast is, for a day of slaughter,
it is his just judgement upon thee, to smite thee no more: he Leaveth thee to thy self, as the beast is, for a day of slaughter,
pn31 vbz po31 j n1 p-acp pno21, pc-acp vvi pno21 av-dx av-dc: pns31 vvz pno21 p-acp po21 n1, c-acp dt n1 vbz, p-acp dt n1 pp-f n1,
(24) sermons (DIV1)
702
Page 436
3453
after the hardnesse of thine heart, that cannot repent, thou heapest vp wrath against a day of wrath,
After the hardness of thine heart, that cannot Repent, thou heapest up wrath against a day of wrath,
p-acp dt n1 pp-f po21 n1, cst vmbx vvi, pns21 vv2 p-acp n1 p-acp dt n1 pp-f n1,
(24) sermons (DIV1)
702
Page 436
3454
and the reuelation of the righteous iudgements of GOD. and the Revelation of the righteous Judgments of GOD.
cc dt n1 pp-f dt j n2 pp-f np1.
(24) sermons (DIV1)
702
Page 436
3455
Consider this yee that forget GOD, sowe for better things, bee not so cruell to your owne soules;
Consider this ye that forget GOD, sow for better things, be not so cruel to your own Souls;
vvb d pn22 cst vvb np1, n1 p-acp jc n2, vbi xx av j p-acp po22 d n2;
(24) sermons (DIV1)
702
Page 436
3456
doe not in that manner reward the Lord. And yet if thou art of another minde, another purpose, another practise;
do not in that manner reward the Lord. And yet if thou art of Another mind, Another purpose, Another practice;
vdb xx p-acp d n1 vvi dt n1. cc av cs pns21 vb2r pp-f j-jn n1, j-jn n1, j-jn n1;
(24) sermons (DIV1)
702
Page 436
3457
walke on, follow the lust of thine owne heart, and the pleasures of thine owne eyes, thou that art filthy, bee so still:
walk on, follow the lust of thine own heart, and the pleasures of thine own eyes, thou that art filthy, be so still:
vvb a-acp, vvb dt n1 pp-f po21 d n1, cc dt n2 pp-f po21 d n2, pns21 cst vb2r j, vbb av av:
(24) sermons (DIV1)
702
Page 436
3458
thou that art vnrighteous, bee so still:
thou that art unrighteous, be so still:
pns21 cst vb2r j, vbb av av:
(24) sermons (DIV1)
702
Page 436
3459
fill vp the measure of thine iniquity, and yet for all that, know that for all these things thou shalt come vnto iudgement. fill up the measure of thine iniquity, and yet for all that, know that for all these things thou shalt come unto judgement.
vvb a-acp dt n1 pp-f po21 n1, cc av p-acp d d, vvb cst p-acp d d n2 pns21 vm2 vvi p-acp n1.
(24) sermons (DIV1)
702
Page 436
3460
As for vs, let it be otherwise, seeing the Lord hath deliuered vs:
As for us, let it be otherwise, seeing the Lord hath Delivered us:
p-acp p-acp pno12, vvb pn31 vbi av, vvg dt n1 vhz vvn pno12:
(24) sermons (DIV1)
703
Page 437
3461
let vs purpose and practise with Dauid, let vs pay our vowes, the vowes of our trouble, in the congregation, in all places;
let us purpose and practise with David, let us pay our vows, the vows of our trouble, in the congregation, in all places;
vvb pno12 n1 cc vvi p-acp np1, vvb pno12 vvi po12 n2, dt n2 pp-f po12 n1, p-acp dt n1, p-acp d n2;
(24) sermons (DIV1)
703
Page 437
3462
let vs walke before the Lord: God calleth for it, our obligations are infinite: This memorable deliuerance must preuaile:
let us walk before the Lord: God calls for it, our obligations Are infinite: This memorable deliverance must prevail:
vvb pno12 vvi p-acp dt n1: np1 vvz p-acp pn31, po12 n2 vbr j: d j n1 vmb vvi:
(24) sermons (DIV1)
703
Page 437
3463
Let the plague it selfe, as the Sermon of Peter, win to GOD some thousands: let this deliuerance prouoke more.
Let the plague it self, as the Sermon of Peter, win to GOD Some thousands: let this deliverance provoke more.
vvb dt n1 pn31 n1, c-acp dt n1 pp-f np1, vvb p-acp np1 d crd: vvb d n1 vvi av-dc.
(24) sermons (DIV1)
703
Page 437
3464
The day, and time, the first day of the new yeare calleth on vs, the former part mispent is enough, and too much:
The day, and time, the First day of the new year calls on us, the former part Mis-spent is enough, and too much:
dt n1, cc n1, dt ord n1 pp-f dt j n1 vvz p-acp pno12, dt j n1 vvn vbz d, cc av av-d:
(24) sermons (DIV1)
703
Page 437
3465
Let vs spend no more in that manner. Let vs passe all the rest in walking before God, in newnesse of life.
Let us spend no more in that manner. Let us pass all the rest in walking before God, in newness of life.
vvb pno12 vvi av-dx dc p-acp d n1. vvb pno12 vvi d dt n1 p-acp vvg p-acp np1, p-acp n1 pp-f n1.
(24) sermons (DIV1)
703
Page 437
3466
In baptisme we vowed it, and renewed it as often as we haue beene at the Lords Supper.
In Baptism we vowed it, and renewed it as often as we have been At the lords Supper.
p-acp n1 pns12 vvd pn31, cc vvd pn31 a-acp av c-acp pns12 vhb vbn p-acp dt n2 n1.
(24) sermons (DIV1)
703
Page 437
3467
This day wee haue beene refreshed with the Lords Supper. In it (notwithstanding all our sinnes) God hath renued his couenant with vs;
This day we have been refreshed with the lords Supper. In it (notwithstanding all our Sins) God hath renewed his Covenant with us;
d n1 pns12 vhb vbn vvn p-acp dt n2 n1. p-acp pn31 (c-acp d po12 n2) n1 vhz j-vvn po31 n1 p-acp pno12;
(24) sermons (DIV1)
703
Page 437
3468
In and through Iesus Christ, and the blood of the couenant, communicated vnto vs that are worthy:
In and through Iesus christ, and the blood of the Covenant, communicated unto us that Are worthy:
p-acp cc p-acp np1 np1, cc dt n1 pp-f dt n1, vvn p-acp pno12 cst vbr j:
(24) sermons (DIV1)
703
Page 437
3469
Hee hath appeared by the name of GOD Almighty, by all other holy names and attributes relatiue, to bee vnto vs a God: he hath condiscended to our infi•mities,
He hath appeared by the name of GOD Almighty, by all other holy names and attributes relative, to be unto us a God: he hath condescended to our infi•mities,
pns31 vhz vvn p-acp dt n1 pp-f np1 j-jn, p-acp d j-jn j n2 cc n2 j, pc-acp vbi p-acp pno12 dt n1: pns31 vhz vvd p-acp po12 n2,
(24) sermons (DIV1)
703
Page 438
3470
and vnto his promises written, added this signe and this seale:
and unto his promises written, added this Signen and this seal:
cc p-acp po31 n2 vvn, vvd d n1 cc d n1:
(24) sermons (DIV1)
703
Page 438
3471
hee hath made faith to vs of remission of sinnes, of eternall life, of all good.
he hath made faith to us of remission of Sins, of Eternal life, of all good.
pns31 vhz vvn n1 p-acp pno12 pp-f n1 pp-f n2, pp-f j n1, pp-f d j.
(24) sermons (DIV1)
703
Page 438
3472
His couenant is an euerlasting couenant, his mercies sure mercies. His Covenant is an everlasting Covenant, his Mercies sure Mercies.
po31 n1 vbz dt j n1, po31 n2 j n2.
(24) sermons (DIV1)
703
Page 438
3473
In it wee haue likewise renewed our couenant with the Lord, wee haue once more promised & sworne alleageance, we haue giuen GOD our signe and our seale.
In it we have likewise renewed our Covenant with the Lord, we have once more promised & sworn allegiance, we have given GOD our Signen and our seal.
p-acp pn31 pns12 vhb av vvn po12 n1 p-acp dt n1, pns12 vhb a-acp av-dc j-vvn cc j-vvn n1, pns12 vhb vvn np1 po12 n1 cc po12 n1.
(24) sermons (DIV1)
704
Page 438
3474
If we looke for comfort from the Lord, let vs purpose and practise our promise: comfort and obedience are conioyned by God, no man can put them assunder.
If we look for Comfort from the Lord, let us purpose and practise our promise: Comfort and Obedience Are conjoined by God, no man can put them asunder.
cs pns12 vvb p-acp n1 p-acp dt n1, vvb pno12 n1 cc vvi po12 n1: n1 cc n1 vbr vvn p-acp np1, dx n1 vmb vvi pno32 av.
(24) sermons (DIV1)
704
Page 438
3475
The thing the Lord requireth, and we promise (if wee be the Lords) wee shall bee enabled to performe, it is one of his legacies;
The thing the Lord requires, and we promise (if we be the lords) we shall be enabled to perform, it is one of his legacies;
dt n1 dt n1 vvz, cc pns12 vvb (cs pns12 vbb dt n2) pns12 vmb vbi vvn pc-acp vvi, pn31 vbz crd pp-f po31 n2;
(24) sermons (DIV1)
704
Page 438
3476
both are the purchase of the death of Christ, with whom wee haue had communion this day,
both Are the purchase of the death of christ, with whom we have had communion this day,
d vbr dt n1 pp-f dt n1 pp-f np1, p-acp ro-crq pns12 vhb vhn n1 d n1,
(24) sermons (DIV1)
704
Page 438
3477
and in whom we haue receiued fresh power, to resolue and practise this duty:
and in whom we have received fresh power, to resolve and practise this duty:
cc p-acp ro-crq pns12 vhb vvn j n1, pc-acp vvi cc vvi d n1:
(24) sermons (DIV1)
704
Page 439
3478
by which we may know that wee haue beene disposed Communicants, and that wee are thankfull rememberers of the Lord.
by which we may know that we have been disposed Communicants, and that we Are thankful rememberers of the Lord.
p-acp r-crq pns12 vmb vvi cst pns12 vhb vbn vvn n2, cc cst pns12 vbr j n2 pp-f dt n1.
(24) sermons (DIV1)
704
Page 439
3479
If one deliuerance bee such a ground:
If one deliverance be such a ground:
cs crd n1 vbb d dt n1:
(24) sermons (DIV1)
705
Page 439
3480
what are all our deliuerances together? If this deliuerance of our land from the plague: what is that of England, from the seruice of stockes, and stones,
what Are all our Deliverances together? If this deliverance of our land from the plague: what is that of England, from the service of stocks, and stones,
r-crq vbr d po12 n2 av? cs d n1 pp-f po12 n1 p-acp dt n1: r-crq vbz d pp-f np1, p-acp dt n1 pp-f n2, cc n2,
(24) sermons (DIV1)
705
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and workes of mens hands, of creatures, from more then Egiptian darknesse from slauery (whilst England was heathenish, whilst enthralled to Egipt, and Sodome, Rome? What is the deliuerance of Gods people from the power of sinne and Sathan, the power of darknesse, from this vngodly and wicked present world, from hell and the graue? What is our saluation promised, purchased, vndertaken begun from all our vncleannesses? What is our redemption out of the hands of all our enemies? All these adde waight vnto that motiue,and works of men's hands, of creatures, from more then Egyptian darkness from slavery (while England was Heathenish, while enthralled to Egypt, and Sodom, Rome? What is the deliverance of God's people from the power of sin and Sathan, the power of darkness, from this ungodly and wicked present world, from hell and the graven? What is our salvation promised, purchased, undertaken begun from all our Uncleannesses? What is our redemption out of the hands of all our enemies? All these add weight unto that motive,
cc n2 pp-f ng2 n2, pp-f n2, p-acp dc cs jp n1 p-acp n1 (cs np1 vbds j, cs vvn p-acp np1, cc np1, np1? q-crq vbz dt n1 pp-f npg1 n1 p-acp dt n1 pp-f n1 cc np1, dt n1 pp-f n1, p-acp d j cc j j n1, p-acp n1 cc dt j? q-crq vbz po12 n1 vvd, vvn, vvn vvn p-acp d po12 n2? q-crq vbz po12 n1 av pp-f dt n2 pp-f d po12 n2? av-d d vvb n1 p-acp d n1,
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and call aloude on vs who haue that faith, and hope, for seruice of God, in holinesse and righteousnesse before him all the dayes of our lines.
and call aloud on us who have that faith, and hope, for service of God, in holiness and righteousness before him all the days of our lines.
cc vvb av p-acp pno12 r-crq vhb cst n1, cc n1, p-acp n1 pp-f np1, p-acp n1 cc n1 p-acp pno31 d dt n2 pp-f po12 n2.
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Blessed be the Lord God of Israel, thus visiting and redeeming his people, raising vp vnto vs such an horne of saluation: Blessed be the Lord God of Israel, thus visiting and redeeming his people, raising up unto us such an horn of salvation:
vvn vbb dt n1 np1 pp-f np1, av vvg cc vvg po31 n1, vvg a-acp p-acp pno12 d dt n1 pp-f n1:
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Because thou hast deliuered our soules from hell, our eyes from teares, our feete from falling.
Because thou hast Delivered our Souls from hell, our eyes from tears, our feet from falling.
c-acp pns21 vh2 vvn po12 n2 p-acp n1, po12 n2 p-acp n2, po12 n2 p-acp vvg.
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Wee will walke before the Lord in the land of the liuing. we will walk before the Lord in the land of the living.
pns12 vmb vvi p-acp dt n1 p-acp dt n1 pp-f dt j-vvg.
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Now the great Sheepheard of his Sheepe, CHRIST JESVS, in the blood of his euerlasting couenant, make vs all perfect to doe his will, Now the great Shepherd of his Sheep, CHRIST JESUS, in the blood of his everlasting Covenant, make us all perfect to do his will,
av dt j n1 pp-f po31 n1, np1 np1, p-acp dt n1 pp-f po31 j n1, vvb pno12 d j pc-acp vdi po31 n1,
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and worke in vs whatsoeuer is pleasing in his sight, through Iesus Christ: to whom be all glorie and dominion for euer. Amen. FINIS.and work in us whatsoever is pleasing in his sighed, through Iesus christ: to whom be all glory and dominion for ever. Amen. FINIS.
cc vvi p-acp pno12 r-crq vbz vvg p-acp po31 n1, p-acp np1 np1: p-acp ro-crq vbb d n1 cc n1 c-acp av. uh-n. fw-la.
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