managing the lusts of the eyes unto the ends of gaine sensuall managing the lusts of the flesh unto ends of pleasure and divellish managing the pride of life unto ends of power But such wisedome as this God esteemes very foolishnesse My people are foolish sottish children they have no understanding Why They are wise to do evill but to do good they have no knowledge Ier. 4.22 Wisedome is onely unto that which is good he is the wisest man who is simple and ignorâ—nt in the trade of evill Rom. 16.19 If any man amongst you seemeth to bee wise in this world let him become a foole that hee may be wise 1 Corinth 3.18 On the other side the true and ultimate end of righteous men is Almighty God as most glorious in himselfe and most good unto us or the seeking of his glory that he may be honoured by us and of our own salvation that wee may bee glorified by him The fruition of him as the highest and first in genere veri and the greatest and last in genere boni the chiefest object for the minde to rest in by knowledge and the heart by love this must needs be the best of all ends both in regard of the excellency of it as being infinitely and most absolutely good and in regard of eternitie so that the soul having once the possession of it can never be to seek of that happinesse which floweth from it Ioh. 6.27 28. The proper meanes for the obtaining of this end is the knowledge of God in Christ as in his Word he hath revealed himself to be known worshipped and obeyed for there onely doth he teach us the way unto himself and true wisdome is the pursuing of this meanes in order unto that end For though many approaches may be made towards God by the search and contemplation of the creature yet in his word he hath shewed us a more full and excellent way which onely can make us wise unto salvation through faith in Christ Iesus 2 Tim. 3.15 Prov. 9.10 Eccles. 12.12 13. Ier. 9.23 24. All the thoughts and wisdome of men is spent upon one of these two heads either the obtaining of the good which we want or the avoiding and declining the evill which we feare And by how much the more excellent and difficult the good is which we want and by how much the more pernicious and imminent the evill is which we feare by so much greater is the wisedome which in both these procures the end at which we ayme Now then what are the most excellent good things which we want food is common to us with other creatures Raiment houses lands possessions common to us with the worst men take the most admired perfections which are not heavenly and we may finde very wicked men excell in them All men will confesse the soule to be more excellent then the body and therefore the good of that to be more excellent then of the other and the chiefe good of it to be that which doth most advance it towards the fountaine of goodnesse where is fulnesse of perfection and perpetuity of fruition The excellency of every thing standeth in two things The perfection of beauty wherein it was made and the perfection of use for which it was made The beauty of man especially in his soule consists in this that he was made like to God after his Image Gen. 1.26 27. and his end and use in this that he was made for God first to serve him and after to enjoy him for the Lord hath set apart him that is godly for himselfe Psal. 4.3 This people have I formed for my selfe they shall shew forth my praise Isa. 43.21 Therefore to recoveâ— the Image of God which is in knowledge righteousnesse and true holinesse Colâ—s 3.10 Epâ—es â— 24 to work to the service and glory of God Ioh. 1â— 8 to aspire and to enjoy the possession and fruition of God Exod. 33.18 Phil. 1.23 must needs bee mans greatest good and by consequence to attend on the meanes hereof must needs bee his greatest wisedome What is the most pernicious and destructive evill which a man is in danger of not the losse of any outward good things whatsoever for they are all in their nature perishable we enjoy them upon these conditions to part with them again no wisedome can keep them Meat for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6.13 Not the suffering of any outward troubles which the best of men have suffered and triumphed over But the greatest losse is the losse of a precious soul which is more worth then all the world Matth. 16.26 and the greatest suffering is the wrath of God upon the conscience Psal. 90.11 Isa. 33.14 Heb. 10.31 Matth. 10.28 Therefore to avoid this danger and to snatch this darling from the paw of the Lion is of all other the greatest wisdome It is wisdome to deliver a City Eccles. 9.15 much more to deliver a soul Prov. 11.30 Angelicall Seraphicall knowledge without this is all worth nothing 1 Cor. 13.1 2. Therefore we should learn to shew our selves wise indeed by attendance on Gods Word If the most glorious creatures for wisdom and knowledge that ever God made the blessed Angels were employed in publishing the Law of God Act. 7.53 Gal. 3.19 and did with great admiration look into the mysteries of the Gospel and stoope down with their faces towards the mercy Seat 1 Pet. 1.12 Eph. 3.10 Exod. 37.9 it cannot but be also our chiefest wisdome to hide the world in our hearts and to make it our companion and Councellor as David did Psal. 119.24 We esteeme him the wisest man who followeth the best and safest Counsell and that which will most preserve and promote his interest his honour and his conscience Herein was Rehoboams weaknesse that by passionate and temeratious Counsels he suffered his honour to be stained his interest to be weakned and his conscience to be defiled with resolutions of violence and injustice Now there is no counsell to that of Gods Word It illightneth the eyes it maketh wise the simple Psal. 19.7 8. It is able to make a man wise for himselfe and unto salvation which no other counsell can do 2 Tim. 3.15 16. there is no case that can be put though of never so great intricacie and perplexity no doubt so difficult no temptation so knotty and involv'd no condition whereinto a man can be brought so desperate no imployment so darke and uncouth no service so arduous or full of discouragements in all which so farre as respecteth conscience and salvation there are not most clear and satisfactory expedients to be drawn out of Gods Word if a man have his judgement and senses after a spirituall manner exercised in the searching of it That we are so often at a stand how to state such a question how to satisfie such a scruple how to cleare and expedite
Faith Spirits Hopes are all obligations to Fidelity Sermon III. Sect. 1. SAcrifices Propitiatory and Eucharistical 2. Praises the matter of a Covenant a Staple commodity for commerce with Heaven 3. Praises the fruits of Repentance 4. An Argument in prayer God forceth his glory out of wicked men but is glorified actively by the godly 5. A principle of obedience difference between the obedience of fear and of love 6. An Instrument of glory to God Praises of the heart and of the lips Communion of Sinners Communion of Saints 7. Converts report Gods mercies to others No true praises without Piety Sins against mercy soonest ripe 8. The more greedy the less thankeful Gods greatness matter of praise Things strongest when neerest their original Other creatures guided by an external Reasonable by an internal knowledg 9. Gods goodness matter of praise Knowledg of God notional and experimental Praise the language of Heaven Sacrifices were Gods own Love of Communion above self-love 10. We are wide to receive narrow to acknowledg The benefit of praises is our own 11. Wherein the duties of praising God stand 12. Repentance careful of obedience 13. This care wrought by godly sorrow Present sense Holy jealousie Love to Christ. Sons by adoption and regeneration 14. Repentance sets it self most against a mans special sin 15. By this sin God most dishonored By this repentance sincerity most evidenced Sermon IV. Sect. 1. REpentance removes carnal confidence Naturally we affect an absoluteness within our selves 2. This failing we trust in other creatures 3. When all fail we go to God in ways of our own inventing Repentance the cure of all this 4. Confederacies with Gods enemies dangerous Take heed of competition between our own interest and Gods 5. The creature not to be trusted in it wants strength and wisdom 6. Idols not to be trusted in they are lyes Grounds of confidence all wanting in Idols 7. God onely to be trusted absolutely in the way of his commands and providence 8. The way to mercy is to be fatherless weakness in our selves makes us seek help above our selves 9. Sin healed by pardon purging deliverance comfort Why back-sliding pardoned by name 10. Our conversion grounded on free-grace No guilt too great for love to pardon Gods anger will consist with his love 11. Conversion and healing go together Sin a sickness and a wound 12. The proper passions of sickness agree to sin viz. pain weakness consumption deformity 13. Sin a wound the impotent wilful and desperate case of this patient 14. The mercy of the Physitian 15. Guilt cannot look on Majesty Apprehensions of mercy the grounds of prayer 16. Sense of misery works estimation of mercy 17. Back-sliding formally opposite to faith and repentance Apostacy two-fold What it is to speak against the Son of man and against the Spirit How a sin is said not to be forgiven in this world nor in the world to come Free love respects not persons nor free pardon sins 18. From beginning to end of salvation all is free grace 19. In judgments Gods anger more to be noted then our sufferings Sermon V. Sect. 1. BLessings as large to the penitent as curses to the impenitent and answer all our wants 2. God answereth prayers beyond the petitions of the people 3. We pray according to the knowledg and love we have of our selves God answers according to his knowledg and love 4. God answers prayer not only with respect to our wants but his own honor Gods ultimate end in working our strongest argument in praying 5. Encouragement to prayer Gods shekel double to ours 6. Prayer may be ambitious and beg great things 7. Free love puts forth it self in various blessings 8. Grâ—ce as dew of a celestial original fruit of a serene heaven 9. Abundant insensible insinuating and searching vegetating and quickning Refreshing and comforting 10. Peace no blessing except it come as dew from Heaven 11. All wants must be supplied from Heaven Christ all beauties to his Church The root and stability of the Church foundation doctrinall personall Righteousnesse of Redemption stronger then of Creation 12. Growth of the Church under the Law Nationall under the Gospell Universall Christ the Olive-tree originall of grace to his Church 13. Our refuge and shelter Our power above afflictions 14. All Christs graces fruits of Lebanon the best of all others Creature-helps liers either by falsenesse or impotency 15. Promises should beget duties God promiseth Beauty to his Church wee should labour to adorn it 16. He promiseth stability we should be rooted in truth and grace all our gifts should serve the Temple 17. He promiseth growth we should grow our selves and endeavour the growth of others Christ both the end and the beinging of the Churches growth 18. Compacture and unity in the Church necessary to the growth of it Divisions hinder it 19. In the body compacted there are severall distinct members each to act in his owne place and joynts fastning members to the head and to one another A different measure of vertue for severall offices A mutuall supply and helpfulnesse on unto another An eternall faculty in each part to form and concoct the matter subministred unto it 20. He promiseth the fruitfulnesse of the Olive which wee should shew forth in workes of grace and peace 21. He promiseth the smell of Lebanon the oyntment of the Gospell the graces of which we should expresse 22. He promiseth protection and conversion we should make him our shelâ—er and from his protection learn our duty of conversion 23. He promiseth reviving out of afflictions profiting by them We should not be discouraged by temptations but amended they have many times mercy in them 24. The vertues of Heathen grapes of Sodom the graces of Christ â—rapes of Lebanon What ever we present unto God must grow in Immanuels land Sermon VI Sect. 1. GOds promise enabling is our confidence to engage Idols sorrows Gods observing us a note of care counsell honour hearing prayers 2. Summe division 3. Mans seal to Gods promise only a confession Gods seal to mans covenant a confirmation 4. Mans covenant of obedience hath its firmnesse in Gods promise of grace Indissolvable dependance of all second causes on the first 5. In sins of men God hath an influence into them as actions a providence over them as sinnes In gracious actions Gods influence necessary both to the substance and goodnesse of them 6. Of the concord between Gods grace and mans will Freewill naturall theologicall Innate praviâ—y and corrupt force which resisteth grace the remainders whereof in the regenerate 7. The will of Gods precept and of his purpose 8. They who are called externally only resist and perish they who eternally are made willing and obedient 9. By an act of spirituall teaching 10. By an act of effectuall enclining and determining the will preventing assisting subsequent grace 11. We may not trust in our owne strength but be ever jealous of our originall impotency unto good our naturall antipathy against
after Ier. 30.17 Paul thought low thoughts of the world and the world thought as basely of him The world saith he is crucified unto me and I unto the world Gal. 6.14 Before conversion the world is an Egypt unto us a place of Bondage After Conversion It is a Wildernesse unto us a place of Emptinesse and Temptations Secondly the Backwardnesse of man towards grace we goe not to God till we are brought to extremities and all other Helpes faile us The poore Prodigall never thought of looking after a Father till he found himselfe in a fatherlesse condition and utterly destitute of all reliefe Luke 15.17 18. Thirdly the right disposition and preparation unto mercie which is to be an Orphan destitute of all selfe-confidence and broken off from all other comforts When the poore and needy seeketh water and there is none I the Lord will helpe him Isai. 41.17 God will repent for his people when he seeth that their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fitt for divine power to interpose Christ is set forth as a Physician which supposeth sicknesse as a fountaine which supposeth uncleanesse as meate which supposeth emptinesse as cloathing which supposeth nakednesse He never finds us till we are lost sheep when we have lost all then we are fit to follow him and not before Fourthly The Roots of true Repentance Nos pupilli Tu misericors The sence of want and emptinesse in our selves the apprehension of favour and mercy in God Conviction of sinne in us and of righteousnesse in him Iohn 16.9 10. Of crookednesse in us and of glory in him Isay. 40.4 5. Hereby roome is made for the entertainment of mercy where sinne abouds grace will more abound and the more the soule findes it selfe exceeding miserable the more will the mercy of God appeare exceeding mercifull Rom. 5.20 and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity As fire is hottest in the coldest weather God delights to be seene in the mount at the grave to have his way in the sea and his paths in the deepe waters Mercies are never so sweet as when they are seasonable and never so seasonable as in the very turning and criticall point when miserie weighs down and nothing but mercie turns the scale This teacheth us how to fit our selves for the mercy of God namely to finde our selves destitute of all inward or outward comfort and to seek for â—tonely there Beggers doe not put on Scarlet but ragges to prevaile with men for reliefe As Benhadad servants put on Ropes when they would beg mercy of the King of Israel In a shipwrack a man will not load him with money chaines treasure rich apparell but commit himselfe to the Sea naked and esteeme it mercy enough to have Tabulam post naufragium one poore plank to carry him to the shore It is not exaltation enough unto Ioseph except hee be taken out of a prison unto honour Secondly we should not be broken with diffidence or distrust in times of trouble but remember it is the condition of the Church to be an Orphâ—n It is the way whereby Moses became to be the son of Pharaohs daughter when his owne Parents durst not owne him the mercy of a Prince found him out to advance him and when he was nearest unto perishing he was nearest unto honour In the civill Law we finde provision made for such as were cast out and exposed to the wide world some Hospitals to entertaine them some liberties to comfort and compensate their trouble And a like care we finde in Christ The Jewes had no sooner cast the man that was borne blinde out whose Parents durst not be seen in his cause for feare of the like usage but the mercy of Christ presently found him and bestowed comfort upon him Iohn 9.35 This is the true David unto whom all helplesse persons that are in distresse in debt in bitternesse of soul may resort and finde entertainment 1 Sam. 22.2 Lastly we should learne to behave our selves as Pupils under such a Guardian to be sensible of our infancy minority disability to order or direct our owne waies and so deny our selves and not leane on our owne wisedom to be sensible how this condition exposeth us to the injuries of strangers for because we are called out of the world therefore the world hateth us and so to be vigilant over our waies and not trust our selves alone in the hands of temptation nor wander from our Guardian but alwaies to yeeld unto his wisdome and guidance Lastly to comfort our selves in this that while we are in our minority we are under the mercy of a father A mercy of Conservation by his providence giving us all good things richly to enjoy even all things necessary unto life and godlinesse A mercy of protection defending us by his power from all evill A mercy of Education and instruction teaching us by his Word and Spirit A mercy of Communion many waies familiarly conversing with us and manifesting himselfe unto us A mercy of guidance and government by the laws of his family A mercy of discipline sitting us by fatherly chastisements for those further honours and imployments he will advance us unto and when our minority is over we once are come to a perfect man we shall then be actually admitted unto that inheritance immortall invisible and that fadeth not away which the same mercy at first purchased and now prepareth and reserveth for us Now it followeth Verse 4. I will heale their back-sliding I will love them freely for mine anger is turned away from him In the former words we have considered both Israels Petition in time of trouble and the Promise and Covenant which thereupon they binde themselves in In these and the consequent words unto the end of the 8. verse we have the gracious answer of God to both promising â—oth in his free love to grant their petition and by his frâ—e grace to enable them unto the performance of the Covenant which they had made The Petition consisted of two parts 1. That God would take away all iniquity 2 That he would doe them good or receive them graciously To both these God giveth them a full and a gracious answer 1. That he will take away all iniquitie by Healing their back-sliding 2 That he would doe them good and heape all manner of blâ—ssings upon them which are expressed by the various metaphors of fruitfulnesse opposite to the contrary exprâ—ssions of judgement in former parts of the prophecie I will heale their back sliding This is one of the names by which God is pleased to make himsele knowne unto his people I am the Lord that healeth thee Exod. 15.26 and returne O Back-sliding children and I will heale your back-slidings Jer. 3.22 Now God Healeth sin four manner of waies First By a gratious Pardon burying covering not imputing them unto us So it
Repentance bodily fasting and verball praying is indeed but to flatter God and if we could to deceive him And God will answer such men not according to the prayer of their lips but according to the Idol of their hearts Ezek. 14.4 5 Secondly this teacheth us how to pray against sin It must be against all and in all respects In the Hebrew text there is a kind of unusuall transposiâ—ion of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word all is first Me thinkes it doth intimate an Intentnesse of the Church upon that point to have if it were possible all taken away at the very first If there bee one leak in a ship one gap in a wall one gate in a City unprovided for it is enough to sink a ship to drown a Countrey to betray a Citie One little boy thrust in at a window can unlock the doore for all the rest of the theeves It was but one Ionah that raised a tempest but one Achan that troubled a Camp and one sin generally unrepented of were enough to undo a Kingdome Do not say it is a little one and my soule shall live Even the· Philosopher telleth us that sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smallest errors prove most dangerous How little soever it bee in its owne nature it becomes hainous by thy allowance It is as much treason to coin pence as twenty shilling pieces because the Royall authority is as much violated by the one as the other This then wee must first and principally remember to set our selves against all sin In Confession none to be dissembled in Supplication none to bee excepted in Conversion none to be reserved never give it over so long as any is left O Lord yet it works yet it lives yet it tempts yet it paines me Sin hath not done accusing of me let not thy mercy have done forgiving of sinne Sin hath not done rebelling in mee let not thy Grace have done subduing of sin When men kill Snakes or Vipers so long as they see them pant or offer to thrust out a sting they strike them still Sin like the thiefe on the Crosse when it is fast nailed and kept from its old tyrannie yet will as much as it can reviâ—e and spit out venome upon Christ. O therefore give it not over break the legs of it crucifie it clean through till it be quite dead None can pray or turne unto God in truth or hope to be delivered from judgements in Mercy so long as he holds fast any known sin Can any man looke to receive benefit by the bloud of Christ who hugs the villaine that shed it Is it not treason knowingly to harbour and entertainâ— a Traytor Whosoever loves and holds fast sinne lies unto God in every prayer that he makes This serveth to reprove and humble us for our hypocrisie and halvings with God in our conversions from sinne and confessions of it we are willing to pray for the pardon of them all wee would have none hurt us but when it comes to parting and taking all away this we cannot away with Some are fat delicate golden sinnes wee would faine spare these as Saul did Agag and hide them as Achan did his wedge Herod heareâ— Iohn gladly in many things but if hee restraine him of his Herodias hee must expect to be himself restrained Agrippa will be almost a Christian but altogether may chance bring a chaine with it Iehu will downe with Baal and his Priests but hee knowes not how to part with his Calves lest he venture his Kingdome Policy is ever entring Caveats against piety Thus men huck and stand upon abatements with Christ in the bargaine of Salvation not considering that the purchase of heaven is like the buying of the Sibyls Prophecie the longer wee stand off the dearer every day it will cost us the more tears the harder repentance the deeper sorrow the stronger cries These men know not the price of a soule nor the worth of a Saviour O if Christ should have served us so in dying for sinne as many of us doe serve him in turning from sin what a condition had our soules been in If he had dyed for some sinnes and not for others if he had been unwilling to save us to the uttermost as wee are to serve him to the uttermost if hee should have stopt before hee came to Consummatum est and left any one drop of that bitter Cup for us to drink after him would it not have caused our belly to swell and our thigh to rot and made us for ever uncapable of any other mercy then onely a lesse damnation Well beloved Christ expecteth that as hee dyed for all sin so we should die to all hee will be counted worthy of all acceptation before hee will bestow himself he will not suffer his Bloud and his Mercy to mingle with sin or to be a protection to it he cannot endure mingling of the holy seed with the prophane swearing by God and swearing by Malcham Samaritan Services to be for the Lord in one thing and for the world and flesh in another one step straight and another crooked one speech Ashdod and another Canaan to let our conversation be yea and nay a mungrill service In this I will do as you bid me but in that I wll not like the Jews that would buy Christs bloud with money but not take the money into the treasurie they were fearfull to defile their Chests but not to defile their Consciences This Christ cannot away with It is dangerous to say with the Pharisee This I am not and that I am not or with the young man This and that I have done and in the meane time to have one thing lacking to have one doore locked up still to keep Christ and salvation from us whosoever keeps a covetous heart for the world or a sensuall heart for the flesh or a proud heart for the Devill is unworthy of Heaven by his own Election and would not goe in thither if the doore were wide open he would not find there any fuell for these his lusts any Nabal or Cosbi or Diotrephes to converse withall And surely he that doth any one wickednesse with allowance in Gods construction is habitually guilty of all Iam. 2.10 Luk. 16.10 Ezeâ— 18.10.13 Therefore in this case as Samuel said to Iesse Are here all thy children If any be left wee will not sit down till he come So we must conceive in our confessions and abrenuntiations of sin that Christ asketh us Are here all If any be reserved I will not take possession till that be cast out there must not an hoof be left in Aegypt if God be to be served Gods Law as well as mans disallows Inmates in the same house he will not endure a divided heart he is heire of all things there lies no Writ of partition in his Inheritance
squeezed out with anguish and horror but ingenuous and penitent arising from the purpose of a pious heart that cometh like water out of a Spring with a voluntary freenesse not like water out of a Still which is forced with fire The third dutie is Wearinesse and detestation of all sin for we call not to have a thing removed till we be weary of it Thus we are taught in the Scripture to be ashâ—med and confounded to loath and abhor to judge and condemne our selves to throw sin away as a detestable thing though it be a golden or silver sin A Spirituall Judgement looks on all sin as filthy and stinking sheweth a man to himself as a vessell full of Dung Scum Excrements and makes him out of quiet till he be throughly purged For Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde of that which we hate The fourth dutie is an acknowledgement of our own Impotencie to remove sin from our selves We have no more power then a slave in chains hath to get out of his bondage till another ransome him then a dead body in a grave till Christ raise it Our Iniquitie takes hold on us and keeps us down that we cannot hearken or be subject to the will of God If sin were not removed by a greater strength then our own it would most certainly sink us into Hell The last dutie is an Imploring of Gods mercie and grace that what we cannot do our selves he would be pleased to do for us In works of Art it is hard to build but easie to destroy But in works of sin though our weaknes is able to commit them yet none but Gods power is able to demolish them None but Christ is strong enough to overcome the strong Man His Person onely hath strength enough to â—eare the Curse of sin His Sacrifice onely Merit enough to make expiation for sin His Grace only vertue enough to remove the pollution of sin Though we should take Nitre and much Sope our sin would be marked still but he cometh with Refiners Fire and with Fullers Soape and can wash out all It was his onely businesse of coming into the world To destroy the works of the Devill Now the things which we pray for in this Petition are these three 1. For Remission that God would take away the condemnation of sin from us by not imputing the guilt thereof unto us but would cause it to passeover on Christ on whom he hath laid the Iniquitie of his people Such an expression the Holy Ghost useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath caused thy sin to passe over from thee to Christ 2 Sam. 12.13 which being obtained all other judgements are ipso facto removed to so far as they import proper and vindictive punishment Secondly for Sanctification That the vertue of Christs death and the grace of his Spirit may subdue the power of sin and cleanse and strengthen our consciences against the commands of it and temptations unto it Thirdly for continued Renovation that as in sanctification begun we have power against all kinds of sin so by the continuall supplies of the holy Spirit we may have further power against all degrees and remainders of sin That Christ would purifie our sin unto death as our sin did him and not give over mortifying it till his blood be revenged of it to the uttermost and our souls delivered from it to the uttermost I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly Those things which God worketh in us and bestoweth upon us by his Grace he also requireth of us by his Command Sometimes he promiseth to turn us sometimes he commandeth us to turn to him Sometimes he biddeth us put away sinne and sometimes he promiseth to take it away from us In the one shewing us what is our dutie and in the other where is our help And as this latter consideration calleth upon our Faith to pray so the former upon our obedience to work I shall therfore Right Honourable humbly offer a double Exhortation unto all of you First that every one of you would seriously endeavour to take away all iniquity from his own person And unto this there lyeth upon you a double Obligation one with relation to the safety of your own souls for whatever other honour wealth wisedome learning interest a man hath besides if sin have the predominancy they are but Satans Magazine and that man his servant to imploy them against God that gave them and the more mercies any man hath been trusted withal the heavier judgement will be poured out upon the breach of that trust Better be a wooden vessell to hold Wine then a silver vessell to hold Excrements better be a Beggar with the treasure of Gods grace then a Prince with the load of a mans own sins But there is a further tie upon you with relation unto the successe of that Honourable imployment whereunto you are called Ita nati estis ut bâ—na malaque vestra ad Rempub. pertineant God will be sanctified in all those that draw neâ—r unto him as well in civill as in sacred Administrations It is very hard for a person in whom sin rules to be constantly faithfull to any publique and honorable service For Grace onely establisheth the heart Hebr. 13.9 Achitophel a man of great wisdome fals from David Ionah a man of great valour fals from Solomon And admit he be faithfull yet the sin of his heart sends out a prohibition to the wisdom of his head and the labour of his hand he that will be a fit vessell for his Masters uses must first of all purge himself 2. Tim. 2.21 As we first cleanse a vessâ—ll before we use it When Ioshua was to negotiate a publique Reformation and to administer a publique service his filthy garment must be taken from him and he must be clothed with change of rayment Zach. 3.4 7. Let every one of you make his publique service one argument more then he had before for his necessary reformation and let the piety of your lives bear witnesse to the integrity of your honourable undertakings Secondly As you must take away sin from your selves so make it your principall work to take away iniquitie out of the Land Liberty Property Priviledges are sacred and pretious things not to be in the least manner betrayed yea in some sense we may look upon them as the Jews upon their Mossora tanquam legis pietatis sepem As a fence and mound unto Religion it self Arbitrary government would quickly be tampering in sacred things because corruption in the Church is marvellously subservient and advantagious to corruption in the State But the most Orient Pearl of this Kingdome is our Religion and the bitterest enemies unto that are our sins These are the snuffes that dim our Candlestick and threaten the removall of it these the
in thee the fatherlesse findeth mercy This is the ground of their petition for pardon and grace and of their promise of praises and Amendment Gods mercy in hearing the prayers and in enabling the performances of his people It is a Metaphor drawne form orphanes in their minoritie who are 1 Destitute of wisdome and abilities to helpe themselves 2 Exposed to violence and injuries 3 Committed for that reason to the care of Tutors and Guardians to governe and protect them The Church here acknowledgeth her self an out-cast destitude of all wisdome and strength within of all succour and support from without and therefore betaketh her selfe solely unto Gods tuition whose mercy can and useth to helpe when all other helpe fails This is the last Link of that golden Chain of Repentance made up of these gradations 1 An humble Addresse unto God 2 A penitent confession of sin 3 An earnest petition against it 4 An imploring of grace and favour 5 Thanksgiving for so great benefits 6 A Covenant of new obedience and lastly a confidence and quiet repose in God Let us now consider what usefull observations the words thus opened will afford unto us And one main point may be collected from the generall scope of the place We see after they have petitioned for pardon and grace they then restipulate and undertake to performe duties of thankfullnesse and obedience True penitents in their conversion from sin and humiliation for it do not onely pray unto God for mercy but doe further Covenant to expresse the fruits of those mercies in a thankfull and obedient conversation When first we are admitted into the familie and houshold of God we enter into a Covenant Therefore Circumcision whereby the children of the Jews were first sealed and separated for God is caled His Covenant Gen. 17.13 because therein God did covenant to own them and they did in the figure covenant to mortifie lust and to serve him without which they were in his fight but uncircumcised still I will punish saith the Lord all those that are circumcised in uncircumcision so the originall runs Ier. 9.25 and the Nations there mentioned with Iudah who are said to be uncircumcised did yet use circumcision as the Learned have observed but being out of covenant with God it is accounted to them as uncircumcision and so was that of the Jews too when they did break Covenant with God Rom. 2.28.29 Act. 7.51 And as the Gentiles being converted are called Iews and said to be born in Sion Gal. 6.16 1 Cor. 12.2 Psal. 87.4 5· So the Iewes living impenitently are called Gentiles Cananites Amorites Hittites Ethiopians Sodomites Ezek. 16.3 Hos. 12.7 Amos 9.7 Isa. 1.10 In like manner Baptisme among Christians is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Learned interpret the Answer or Covenant of keeping a good conscience towards God 1 Pet. 3.21 the word signifieth a Question or Interrogation which some would have to be the consciences making interpellation for it self to God others to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the examining of a mans selfe like that before the Lords Supper 1 Corinth 11.28 I rather take it as an Allusion to the manner of Iohns Baptisme wherein the people first confessed and consequently renounced sinne and being taken into Christs service or into that Kingdome of God which was at hand did enquire after the work which they were to doe And we finde the same word in Luke cap. 3.10 which the Apostle Peter useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people asked him saying what shall we do whereby is intimated An engaging of themselves by a solemne promise and undertaking to the practise of that Repentance unto which Iohn baptized them Whence arose that grave forme of the Ancient Churches wherein Questions were proposed to the person baptized touching his faith and Repentance Renouncing the world the flesh and the devill with a solemne Answer and stipulation obliging thereunto Which custome seems to have been derived from the practice used in the Apostles time wherein profession of faith unfained and sincere Repentance was made before Baptisme Act. 2.38.8.37.163.3.19.4 This is the first dedicating of ouâ— selves and entring into a covenant with God which we may call in the Prophets expression the subscribing or giving a mans name to God Isa. 44.5 Now the Covenant between us and God being perpetuall a Covenant of salt Ier. 32.40 2 Chron. 13.5 As we are to begin it in our Baptisme so we are to continue it to our lives end and upon all fit occasions to repeat and renew it for our further quickning and remembrancing unto duties So did David Psal. 119.106 so Iacob Gen. 28.20 21 22. so Asa and the people in his time 2 Chron. 15.12.15 so Hezekiah 2 Chron. 29.10.30.5.23 so Iosiah 2 Chron. 34.31 32. so Ezra and Nehemiah Ezra 10.3 Nehem. 9.38 The Reasons enforcing this duty may be drawn from severall considerations 1. From God in Christ where two strong obligations occurre namely the consideration of his dealing with us and of our Relation unto him For the former He is pleased not onely to enter into Covenant with us but to binde himselfe to the performance of what he promiseth Though what ever he bestow upon us in all matter of meere and most free grace wherein he is no debtor to us at all yet he is pleased to binde himselfe unto Acts of Grace Men love to have all their works of favour free and to reserve to themselves a power of alteration or revocation as themselves shall please But God is pleased that his gifts should take upon them in some sense the condition of Debts and although he can owe nothing to the creature Rom. 11.35 Iob 22.3.35.7.8 yet he is contented to be a debtor to his own promise and having at first in mercie made it his truth is after engaged to the performance of it Mic. 7.20 Again His word is established in heaven with him there is no variablenes nor shadow of change his promises are not yea and nay but in Christ Amen 2 Cor. 1.20 if he speak a thing it shall not faâ—le Iosh. 21.45 He spake and the world was made His word alone is a foundation and bottome to the Being of all his Creatures And yet notwithstanding the immutable certaintie of his promises when they are first uttered for our sakes he is pleased to binde himselfe by further ties Free mercie secured by a Covenant and a firme covenant secured by an Oath Deat 7.12 Luke 1.72 73. Heb. 6.17 18. that we who like Gedeon are apt to call for signe upon signe and to stagger and be disheartened if we have not double securitie from God we whose doubting cals for promise upon promise as our Ignorance doth for precept upon precept may by two immutable things wherein it is impossible for God to lie have strong consolation Now if God whose gifts are free binde himselfe to bestow them by
acquainted with our own sicknesse to see our face in the glasse of the law to consider how odious it renders us to God how desperately miserable in our selves The deeper the sense of misery the higher the estimation of mercy When the Apostle looked on himselfe as the cheif of sinners then he accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners 1. Tim. 1.15 Till we be sicke and weary we shall not looke after a Physician to heale and ease us Matth. 9.12.11 28. till we be pricked in our hearts we shall not be hasty to enquire after the means of Salvation Acts 2.37 Though the proclamation of pardon be made to All that will Revel 22.17 Yet none are willing till they be brought to extreamities as men cast not their goods into the sea till they see they must perish themselves if they doe not Some men must be bound before they can be cured All that God doth to us in conversion he doth most freely but a gift is not a gift till it be received Rom. 5.17 Iohn 1.12 and we naturally refuse and reject Christ when he is offered Isay. 53.3 Iohn 1.11 because he is not offered but upon these termes that we deny our selves and take up a Crosse and follow him Therefore we must be wrought upon by some terrour or other 2 Cor. 5.11 When we finde the wrath of God abiding upon us and our souls shut under it as in a prison Iohn 3.36 Gal. 3.22 and the fire of it working and boyling like poison in our consciences then we shal value mercie and cry for it as the Prophet doth Heale me O Lord and I shall be healed Save me and I shall be saved for thou art my prayse Jer. 17.14 Things necessary are never valued to their uttermost but in extremities When there is a great famine in Samaria an Asses head which at another time is thrown out for carrion wil be more worth then in a plentifull season the whole body of an Oxe Nay hunger shal in such a case overvote nature and devour the very tender love of a mother the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent 2 King 6 25 28. As soone as a man findes a shipwrack a famine a hell in his soul till Christ save feed deliver it immediately Christ will be the desire of that soule and nothing in Heaven or earth valued in comparison of him Then that which was esteemed the foolishnesse of preaching before shall be counted the power of God and the wisdom of God then every one of Christs ordinances which are the waters of the Temple for the healing of the Sea that is of many people Ezek. 47.8 and the Leaves of the Tree of Life which are for the healing of the Nations Revel 22.2 and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse Zach. 13.1 and the wings of the Sun of righteousnesse whereby he conveyeth healing to his Church Mal. 3 2. shall be esteemed as indeed they are the Riches the Glory the Treasure the feast the physick the salvation of such a soule Rom. 11.12 Ephes. 3.8 2 Cor. 3.8.11 2 Cor. 4.6.7 Isai. 25.6 Revel 19.9 Luke 4.18 Hebr. 2.3 Iames 1.21 Iohn 12.50 Acts 28.28 And a man will waite on them with as much diligence and attention as ever the impotent people did at the poole of Bethesda when the Angel stirred the water and endure the healing severity of them not onely with patience but with love and thankfulnesse suffer reason to be captivated Wil to be crossed high imaginations to be cast down every thought to be subdued conscience to be searched heart to be purged lust to be cut off and mortified in all things will such a sick soul be contented to be dieted restrained and ordered by the Counsell of this heavenly Physician It is here next to be noted that God promiseth to heale their Back-slidings The word imports a departing from God or a turning away againe It is quite contrary in the formall nature of it unto faith and Repentance and implies that which the Apostle calls a Repenting of Repentance 2 Cor. 7.10 By faith we come to Christ John 6.37 and cleave to him and lay hold upon him Heb. 6.18 Isay. 5â— 2.6 but by this we depart and draw back from him and let him goe Heb. 10.38.39 By the one we prize Christ as infinitely precious and his ways as holy and good Phil. 3.8 2 Pet. 1 4. by the other we vilifie and set them at nought stumble at them as wayes that doe not profit Matth. 21.42 Acts 4.11 1 Pet. 2.7 8. Iob. 21.14.15 For a man having approved of Gods wayes and entred into covenant with him after this to goe from his word and fling up his bargaine and start aside like a deceitfull bow of all other dispositions of the Soule this is one of the worst to deale with our sinnes as Israel did with their servants Ier. 34.10 11. dismisse them and then take them again It is the sad fruit of an evil and unbeleeving heart Heb. 3.12 a And God threatneth such persons to leade them forth with the workers of iniquity Psal. 125.5 as cattell are led to slaughter or malefactours to execution And yet we here see God promiseth Healing unto such sinners For understanding whereof we are to know that there is a Twofold Apostacy The one out of Impotency of Affection and prevalency of lust drawing the heart to look towards the old pleasures thereof againe and it is a Recidivatton or Relapse into a former sinfull condition out of forgetfulness and falsness of heart for want of the fear of God to ballance the conscience and to fix and unite the heart unto him Which was the frequent sin of Israel to make many promises and Covenants unto God and to break them as fast Iudg. 2.18.19 Psal. 106.7 8 9.12 13. And this falling from our first love growing cold and slack in duty breaking our engagements unto God and returning again to folly though it be like a Relapse after a disease exceeding dangerous yet God is sometimes pleased to forgive and heal it The other kind of Apostacy is proud and malicious when after the Tast of the good word of God and the powers of the world to come men set themselves to hate oppose persecute Godliness to do despight to the spirit of grace to fling off the holy strictness of Christs yoake to swel against the searching power of his word to trample upon the blood of the Covenant and when they know the spiritualness and holiness of Gods wayes the innocency and piety of his servants doe yet notwithstanding set themselves against them for that reason though under other pretences This is not a weak but a wilful and if I may so speak a strong and a stubborn Apostaâ—y A sin which wholly hardneth the heart against
Repentance and by consequence is incurable To speak against the Son of man that is against the doctrine Disciples ways servants of Christ looking on him only as a man the leader of a Sect as master of a new way which was Pauls notion of Christ and Christian Religion when he persecuted it and for which cause he found mercy for had he done that knowingly which he did ignorantly it had been a sin uncapable of mercy Acts 26.9 1 Tim. 1.13 thus to sin is a blasphemy that may be pardoned but to speake against the Spirit that is to oppose and persecute the doctrine worship ways servants of Christ knowing them and acknowledging in them a spiritual Holiness and eo nomine to do it so that the formal motive of malice against them is the power and lustre of that spirit which appeareth in them and the formal principle of it neither ignorance nor self-ends but very wilfulness and Immediate malignity Woe be to that man whose natural enmity and antipathie against Godliness do ever swel to so great and daring an height It shall not be forgiven him neither in this world nor in the world to come Matth. 12.32 That is say some neither in the time of life nor in the point or moment of death which translates them unto the world to come Others not in this life by Iustification nor in the world to come by consummate Redemption and publick judiciary absolution in the last day which is therefore called the Day of Redemption in which men are said to finde mercy of the Lord Ephes. 4.30 2 Tim. 1.18 For that which is here done in the Conscience by the ministery of the Word and efficacy of the Spirit shall be then publickly and judicially pronounced by Christs own mouth before Angels and men 2 Cor. 5.10 Others Shall not be forgiven that is shall be plagued and punished both in this life and in that to come Give me leave to add what I have conceived of the meaning of this place though no way condemning the Expositions of so great and learned men I take it By This world we may understand the Church which then was of the Iews or the present age which our Saviour Christ then lived in It is not I think insolent in the Scripture for the words Age or World to be sometimes restrained to the Church Now as Israel was God's First-born and the first fruits of his increase Exod. 4.22 Ierem. 31.9 Ier. 2.3 So the Church of Israel is called the Church of the First-born Hebr. 12.23 and the first Tabernacle and a worldly Sanctuary Hebr. 9.1.8 and Ierusalem that now is Gal. 4.25 And then by the World to come we are to understand the Christian Church afterwards to be planted for so frequently in Scripture is the Evangelical Church called the World to come and the last dayes and the ends of the world and the things thereunto belonging Things to come which had been hidden from former ages and generations and were by the ministery of the Apostles made known unto the Church in their time which the Prophets and righteâ—us men of the former ages did not see nor attain unto Thus it is said In these last dayes God hath spoken to us by his Son Heb. 1.1 And Unto Angels he did not put in subjection the world to come Heb. 2.5 and Christ was made an high Priest of good things to come Heb. 9.11 and The Law had a shadow of good things to come Heb. 10.1 and the times of the Gospel are called Ages to come Ephes. 2.7 and the ends of the world 1 Cor. 10.11 Thus legal and Evangelical dispensations are usually distinguished by the names of Times past and the last dayes or times to come Hebr. 1.1 Ephes. 3.9 10. Colos. 1.25 26. The one an Earthly and Temporary the other an Heavenly and abiding administration and so the Septuagint render the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 9.5 Everlasting Father which is one of the Names of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father of the world to come The meaning then of the place seems to be this That sinnes of high and desperate presumption committed maliciously against known light and against the evidence of Gods Spirit as they had no Sacrifice or expiation allowed for them in the former world or state of the Iewish Church but they who in that manner despised Moses and his Law though delivered but by Angels died without mercy Numb 15.27 30 31. Hebr. 2.2 3 3. so in the World to come or in the Evangelicall Church though grace should therein be more abundantly discovered and administred unto men yet the same Law should continue stil as we finde it did Hebr. 2.2 3 4 5. Hebr. 6.4 5 6. Hebr. 10.26 27 28. neither the open enemies of Christ in the one nor the false professors of Christ in the other committing this sin should be capable of pardon This doctrine of Apostacy or Back-sliding is worthy of a more large explication but having handled it formerly on Hebr. 3.12 I shall add but two words more First that we should beware above all other sins of this of falling in soul as old Eli did in body backward and so hazarding our salvation if once we have shaken hands with sin never take acquaintance with it any more but say as Israel here What have I to do any more with Idols The Church should be like Mount Sion that cannot be moved It is a sad and sick temper of a Church to tosse from one side to another and then especially when she should be healed to be carried about with every winde Secondly We should not be so terrified by any sin which our soul mourns and labours under and our heart turneth from as thereby to be withheld from going to the Physician for pardon and healing Had he not great power and mercy did he not love freely without respect of persons and pardon freely without respect of sins wee might then be affraid of going to him but when he extendeth forgivenesse to all kindes iniquity transgression sin Exod. 34.6 and hath actually pardoned the greatest sinners Manasses Mary Madalen Paul Publicans harlots backsliders we should though not presume hereupon to turn Gods mercy into poyson and his grace into wantonness for mercy it self will not save those sinners that hold fast sin and will not forsake it yet take heed of despairing or entertaining low thoughts of the love and mercy of God for such examples as these are set forth for the incouragement of all that shall ever beleeve unto eternall life 1 Tim. 1.16 And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes whereby we look on them in their guilt and greatnesse many times as unpardonable and therefore are fit matter for our faith even against sense to beleeve and rely upon Isa. 55.57 58. Now followeth the Fountain of this Mercy I will leve them freely Gods love is
into the world and men loved darknesse rather then light Iob. 3.19 There was damnation in the world before while it lay in darknesse and in mischiefe and knew not whither it went but not so heavy damnation as that which groweth out of light When Physick which should remove the disease doth cooperate with it then death comes with the more paine and the more speed The stronger the conviction of sin is the deeper will bee the wrath against it if it be not by repentance avoyded No surfet more dangerous then that of bread no judgement more terrible then that which growes out of mercy known and despised The word which I have spoken saith Christ the same shall judge you at the last day Ioh. 12.48 Every principle of truth which is by the Word begotten in the hearts of disobedient sinners and is held down and suppressed by unrighteousnesse lies there like fire raked up under ashes which at that great day will kindle into an unquenchable flame The word can bring much of Hell upon the spirit of impenitent sinners here It can hew and cut and peirce and burn and torment and root out and pull down and destroy and strike with trembling and amazement the proudest and securest sinners Hos. 6.5 Act. 7.54 Heb. 4.12 Esay 49.2 Psal. 45.5 Revel 11.5 10. Ier. 1.10 2 Cor. 10.4 Act. 24.25 we need no messenger from the dead to tell us of the torments there All the Rhetorique in Hell cannot set forth Hell more to the life then Moses and the Prophets have done already Luk. 16.31 But O what a Hell will it be at last when the Word which warned us of it shall throw us into it when every offer of mercy which wee have refused and every threatning of wrath which we have despised shall accompany us unto the tribunall of Christ to testifie against us and into the fire of Hell to upbraid us with our owne perdition O the dolefull condition of impenitent sinners If they have not the Word they perish for the want and if they have it they perish doubly for the contempt of it O that men would consideâ— the terror of the Lord and bee perswaded and that they would learne so much wisedome as not to arm the very mercy of God against themselves A bridge is made to give us a safe passage over a dangerous river but he who stumbles on the bridge is in danger to fall into the river The Word is given as a meanes to carry us over Hell unto Heaven but he who stumbles and quarrels at this meanes shall fall in thither from whence otherwise he had been delivered by it FINIS Gen 35 22. Hos. 13.13 Gen. 32.24 Hos. 12.3 4. Isa. 26.17 18. Psal. 82.1 2 Cor. 2.14 Psalm 45.1 Isai. 26.8 9. Ephes. 6.19 Psal. 94 12 Mic. 6 9. a Gen 42 5â— Sect. 1. b Chap 8.7.9 2 6.16.10 18.11 6 c Ch. 9.11 14 d Isa 26.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati â—unt surca figendos compluribus placuit ut conspectu deterreantâ—r alii ab iisdem facinoribus ff de poenis l. 28. sect famosos unde in Brutis in rebus in aâ—imatis observata vindicta vid. Pet. Erod Decâ—et l. 2. Tit. 14. Zepper de legib l. 1. c. 11. Pl. l. 29 c. 4. Plut de fortun Ro. f Psal. 52.6 Luk 17.32 Act. 5.11 Luk. 13.1.7 Jer. 3.8 Dan. 5.18.21 Num. 16.38.40 Sect. 2. Sect. 3. g Isa. 26.11 h Rom. 10.3 Heb. 11.6 Non sunt bona quae non de radiâ—e bona procedunt Ea ipsa opera quae dicuntur ante fidem quamvis videantur hominibus lâ—uâ—abilia inaâ—â—â— sunt-ut magna vires curâ—us celeâ—â—â—mus praeter viam Aug. Enars in Pâ—al 3â— vide de Spirit hiâ— c. 20. 2â— 26. Coâ—tra duas Epist. Pelag l. 3. c. 7. ep 106. de side operâ—bus c. 14. contra Iulian lib. 4. cap. 3 i Nih lad ostentaâ—ionem omnia ad conscientiam refert Pâ— l. 1 epist. 22. Nil ilopinionis causa omnia conscientiae faciam Senec. de vita beata c 20 k Ier. 3.10 l Acts 26.23 m Ruth 1.14 n Exodus 8.8 Exodus 9. â—7 â—4 o Psal. 78.34 37 p Semisauciam hac arque hac versâ—re voluntatem Aug. confess l. 8. c. 8. plerique ipsâ—iâ— paenitentiae agunt Ambro. dâ— paenit l. 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexiâ— 2. strom Irrisor est non paenitens qui adhuc agit quod paeniâ—er c. Isidor de summo â—ono Magnamrem puâ—a unum hominemagere praeter sapientem nemo unum agit Caetera multifoâ—mes sunt Senec. Ep 1â—0 Ambros. ofâ—ic lib. 2. c. 22. q Ioâ—l 2.12 Act. 11. 23. Psal. 57.7 Eph. 3.27 Psal. 86.11 Heb. 13.9 r Ioel 2.12 13. Isa. 55.6.7 â—er 31.18 Hos. 3.5 Psal. 130.4 Acts 2 38. Matth. 3.2 Isa. 64. â— Sect. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Stro. l. 6. s Qui beneficiis noÌ„ intelligitur vel plagis intelligatur Cypr. in Demeâ—â—ia t Danâ— animum ad loquendum libere ultimae miseriae Liv. lib. 29. u.. Inops Senaâ—us Auxilii humani ad Deos populum vâ—ta ver it justi cuÌ„ conjugibus libeâ—ls supplicatum ire pacem expoâ—cere deuÌ„ Liv. l. 3. Cum stupeâ— caelum areâ—annus nudipedalia denunciaÌ„tur Magistratus puâ—pu â—as ponunt fasces retro aver tunt pâ—ecem indigiâ—ant hostiam instaurant Vide Tentuâ— adv physicos c. 16. Clem. Alex. stro l. 6.6 pag. 45.3 Edit Heins Sozom. l. 9. c. 6. Brisso de formul l. 1. x Perdidisti 〈◊〉 mala si nonduÌ„ misera est didicisti Sen. ad Helvidâ— perdidistis utilitateÌ„ calamitatis miserâ—imifacti estis pessim permansistis Aug. de civ Dei l. 1. c. 33. y Isa. 28.15 z 1 King 6.4 a Psal. 18.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de seranumin vindicta b Vide Tertul. contra Maâ—â—ion l. 2. c 13. c Vossius Rhetor li. 5. ca. 12. sect 7. d Vide Gorraei definit medie Lauâ—eur Sect 6. e Plutarch Apophâ—hegm * Iosh. 23.19 Iohn 4.22 Eccles. 5.1 2. Gen. 35.2.3 1 Sam. 16.5 Isa. 1.15.61 f Quantum à praeceptis tantum ab auribus Dei longe sumus Tertul. de Orat. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Illiad g 〈◊〉 Sacerdos 〈◊〉 fiatâ—um 〈◊〉 dicenâ—o suâ—sum corâ—â— Cyprian de Oratione i Isa. 64.7 h 1 Sam. 7.27 k Psal. 57.7.8 l Psal. 103.1 â—â—hrâ—â—â—0 19 m 1 Ioh. 5.14 n 2 Sam. 7.25 o Rom. 8.36 Zach. 2 1â— Iob 37.19 vide Aug. Epist 105. Et Epist. 121 ca 15. q Dei potentiam servi preces impediâ—â—ant Hiâ—â—on ad Gâ—udentium q Act. 16.25 26. r Act. 12.5.10 s 1 Kin. 18.41 Fuâ—men de Caelo precibus suis contra hostium machinâ— mentum 〈◊〉 suis pluvià Impeâ—ratâcum siti laborarent Iulius Capitoliâ— in Antonino vide Iustin. Martyr Apol. 2 Tertâ—l Apolog c. 5.39.40 Et ad