Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	soul_n	zion_n	17	3	8.6774	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46526	Compunction or pricking of heart with the time, meanes, nature, necessity, and order of it, and of conversion; with motives, directions, signes, and means of cure of the wounded in heart, with other consequent or concomitant duties, especially self-deniall, all of them gathered from the text, Acts 2.37. and fitted, preached, and applied to his hearers at Dantzick in Pruse-land, in ann. 1641. and partly 1642. Being the sum of 80. sermons. With a post-script concerning these times, and the sutableness of this text and argument to the same, and to the calling of the Jews. By R.J. doctor of divinity.	R. J.	1648 (1648)	Wing J27; ESTC R213600	381,196	433

in the rest but in all through the breach of every Commandement and neglect of every duty though of some more then other 3 Continnance 3 For long continuance in thy sin til it may be thou art old in the same and hast given the Divel and thy lusts the best of thy time 4 Danger Yea 4. For Danger as bringing thee into hazrard of hardnesse of heart and final impenitency yea of hell torments and so in the apprehension thereof thou must feel thy sin to abound 5 Weight 5. For waight and burthen without making light of it as formerly II. From the curse and judgements due to sin Sin will have sorrow here or hereafter II. Come then tel me again Do not these thy sins bring thee under the Curse wil they not hale thee to judgement either going before thee or following after to judgement Wil not sin even thy sin have sorrow here or hereafter for ever Shall you always rejoyce Is not God of most pure eys Ah! who knows the power of his anger What are millions of men to him though they be never so great when hee is angry What are those glorious Angels of light which he made to him if once they provoke him shewed 1 In examples as of the Angels 2 Pet. 2.4 5 6. Doth hee not turn both Angels and men to destruction for their sin God spared not the Angels that sinned but cast them down to hell and delivered them into chains of darknesse to be reserved unto judgement c. and that for their pride and it may be thou comest but little short of them in Luciferian pride thou man thou woman Yea he spared not the whole race of mankinde which sinning in Adam Of the whole race of mankind in Adam was with him cast out of Paradise into a state of damnation and what was his sin was it not the doing of that which was forbidden him a tasting of forbidden fruit And do thou think with thy self how guilty thou art not onely of that original and first sin of thy nature but of many actuall and wilfull transgressions since and that in the same kinde most eager after such things as of which thou art most restrained And was not the whole world of men women The old world and children eight onely excepted drowned for like l●sts violence excess and secure eating and drinking c. as thou art guilty of Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness pride fulness of bread Sodom Idleness and uncharitableness And did hee not bring first the Captivity Ezek. 16. The Jews and since that fearfull dispersion and curse of Cain upon the Jews which lyeth upon them in soul as wel as body to this very day and all for their unbelief and rejection of Christ added to their other sins And in effect art thou not guilty of the same sins who rejectest Christ in his grace and in his offices Ah! think not onely on such hellish torments as often seize on wicked men here on earth 2 In the torments of hel in regard of terrours and horrours of conscience but of the torments of hell it self both endlesse and easelesse prepared for secure sinners when God shall unresistibly come in fury and judgement against them and against all such as now contemn or neglect the time of mercy when his wrath being once kindled shall burn to the bottom of hell into which they shall be cast where their worm dieth not Mark 9.44 and the fire is not quenched This shall be effected on all out of Christ when Christ shall come and be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God 2 Thes 1.7 8 9 which would seriously be thought on by secure ones now and that obey not the Gospel of our Lord jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Ah whose heart trembles not at these things ah that men would seriously think of that tearing of heart and gnashing of teeth which will be in that eternall separation The heart which is not now pricked will be gnawn and eaten yet not consumed which were a mercy by that worm of conscience when in those hellish torments which are endlesse easelesse remedilesse men shall consider how God every Sabbath did stretch out his armes of mercy to embrace them The worm which then will gnaw and they would not how Christ offered a plaister of his own hearts blood to cure them if they would have been but pricked in heart but they made light accout of it and trampled it under their feet The holy Ghost put good motious into their heart convincing them of sinne and judgement and inviting them to godly sorrow with hope of pardon but they rejected those motions and would not be interrupted in their ease joy and false peace The Minister pressed hard to have them yield but they withstood him Oh the deep wounds the grievous bitings and stingings and the hellish cries that these and like thoughts then but too late will work and fetch from such poor souls And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well parents friends and kindred that these men wil not lay any of these things now in time to heart or be perswaded or intreated to prevent their own everlasting ruine as if all were fables which we tell them and framed onely to scare them What fables and scarecrows Ah dearly beloved let neither the Devil or your own treacherous hearts delude you but know that God is truly displeased with your sins as being many wayes dishonoured grived and wounded in his name and glory by the same yea 3 In and by the sufferings of Christ and of Gods severity against sin appearing therein is infinitely just as as well as mercifull and that howsoever he gave his Sonne in the greatest mercy to become man for us yet his justice against sin did equally appear in subjecting him his onely dear and beloved Son to such a cursed shamefull and opprobrious and painfull death for sinners in whom thus dying we may see Gods severity which was shewed against this his beloved Son oncestanding in our stead His justice could not be satisfied with Gold or any thing corruptible not with thousands of rams or with ten thousands of rivers of oyl yea 1 Pet. 1 18 19 Micah 6 7. Psal 49.7 8. not with the death and sacrifice of our onely or first-born children The redemption of souls is precious and in regard of any humane or created power price or means ceaseth for ever It is not the death or intreaty of an Angel could do it no nor barely the intreaty of God the Son himself How Christ was pricked for us It must cost the price of his

joyn thereunto 1 Religious Fasting as it will give an edge to thy prayer so the afflicting of thy body if it be done without superstition will help well to the afflicting and humbling of thy soul and heart for so fasting is called And wee know that the hearts of Gods people have been wonderfully softned at such times as Judg. 20.26 1 Sam. 7.6 So David I humbled my self with fasting Psalm 35.13 and 69.10 2 Watchfulness especially against worldly cares and distractions 2 Watchfulnesse watch and pray Watch against all the former Lets named but especially against all worldly cares take heed of a heart busied with the world and earthly thoughts Distractions from the world keep the heart from minding such things as might affect it with godly sorrow as a man hastily and suddenly smitten whiles hee mindes his business is less sensible at least for the present of pain and grief from the hurt Simil. then hee would be in the apprehension of it beforehand and for the present when especially he cannot avoid or divert the blow And as a man forgets his pain when a friend talks with him which is the reason why such as are sick and sorrowfull for the loss of friends are comforted by company as having their thoughts and mindes by conference taken off in good part from thinking of their sorrow and why on the night time and in solitariness men are more sensible of their sickness and sorrow as in their other senses of hearing c. seeing all sense is from the soul Alex. Probl. l. 1. Prob. 118. it is the soul which sees which hears which feels and which accordingly being distracted with many objects is the less sensible in each So by like reason if the soul and thoughts be taken up with wordly cares and distracted therewith it can less be afflicted with such things as otherwise by gods blessing would prick and wound it To which end in our prayer and● meditation wee are to retire our selves In which regard it will help wel when we would meditate and pray to retire and withdraw our selves from company into some solitary place which we are also taught both by precept and practice of Christ himself His precept wee have Matth. 6.6 so Psam 4.4 Commune with your hearts upon your bed His practice Mark 1.35 So Peter went up to the top of the house to pray Acts 10.9 So Jeremiah's soul did weep in secret chap. 13.17 And of these Jews and Converts it was foretold they should mourn every family apart the husband apart and the wife apart Zech. 12.12 Retiredness both of place and thoughts is fittest to work our hearts unto goldly sorrow SECT 7. A reproof of the secure with an Exhortation and Caveat Conclusion of the Directions NOw for conclusion of these Directions It were good and it is needfull that such as have heard or now read the same would well consider with themselves whether they have in any measure followed or yet so much as do resolve to follow the same or to take any pains with their hearts hereabout Where 1 A triall and reproof of such as yet remain secure and sensless 1 It is to be suspected that many continue still secure careless and slothfull and do still go on in their old courses as inconsiderately as ever without a right knowledge of the power of Gods anger and are as stout-hearted partiall and self-loving both flattering themselves and as desirous to be flattered by time-serving and false Prophets and as much hardened against the true and faithfull servants of God by unbelief as ever And that they are still sensuall and worldly and remain still senseless without fear of being hardened either by great sins which lay waste the conscience or by giving way to smaller sins against conscience or by custome of sinning or yet by and in Gods secret vengeance giving them up to this heavie and dismal judgement of an hard impenitent heart neither afraid of it as the worst of Gods judgements on earth and as the first and irrecoverable entrance into hell nor praying against it nor carefull to avoid evill company and examples and such other things and sins in speciall which are the procurers of it whilest they still make as light of sin of reproof of the word and of Gods threatnings as ever before all of them signes of an hard and dedolent heart especially considering how little they care for hearing of such teachers as would most help them in this work of conviction pricking and wounding their conscience or for calling to minde Gods word and such truths as have come neer them or for applying it to themselves And as for their sins Originall or Actuall they are far from raking into that dunghill from questioning or yet loathing themselves for the same from keeping an account or catalogue of their sins either for number or foulness or aggravation of the same never weighing or pondering with themselves how thereby they draw upon themselves the heavie weight of Gods vengeance And as little do they make use of Gods severe judgements and corrections whether on themselves past present or threatned and in expectation as of death hell and the last generall judgement or on others either private Christians in their sorrows and true mourners in Sion or whole Churches of Christ or of the sorrows of Christ for them or of the unparalleld love of Christ so dying for them and of other the mercies yea and high majestie of God against whom without all ingenuity or fear they daily trespass And as for the exercise of prayer accompanied with fasting and watchfulnesse it s a duty they are wholly strangers unto they are without sense of their wants they have no true desire of this so needfull a work of humiliation they can spend no serious thoughts thereon nor time being so taken up with their delights vain pleasures worldly cares and imployments Now what may a man think of such men This their little care and study after true compunction this their disaffection to the means thereof is an apparant signe of their unsensibleness and securitie and consequently that all the evils and miseries mentioned formerly lie heavie upon them as that they are still in their natural and damned condition dead in and by sin in Satans possession farre from the first step to repentance and salvation and that they come short of very reprobates Pharaoh Felix Saul Cain and Judas and under certain expectation of eternal wrath seeing their sin will have sorrow if not here yet undoubtedly hereafter even such as made the eternal Son of God crie out on the Crosse as he did for a time and which they must suffer and undergo eternally without end or ease 2 An exhortation and a caveat to take heed that repentant sorrow be not swallowed up of Ah then dear Sirs ye that yet cannot say or give any good proofe that your hearts are or have been pricked for your

enough of that they have been men of sorrows and labour they have scarce had any respite or breathing time from crosses sicknesses aches in regard 1 of crosses pain povertie toyl and labour in their calling all their life time they hope they have now sufficiently dreyed their Penance that 's the phrase of some of the more Popish sort of them God forbid that God should lay any more sorrow upon them either here or hereafter they hope there is no more for them to suffer hereafter they have had their punishment and sorrow enough in this life Now as for true contrition and sorrow for sinne tell them of that or call on them for it and they will presently stop your mouth yea and answer satisfie or rather suffocate and choak their own consciences by telling you of their sorrows in this life 2 of toil and labour in their callings and that they laboured truly in their callings and wrought hard for their livings and have not eaten the bread of idlenesse they hope God will require no more of them neither will they be convinced of the necessity of any other sorrow for sin In the rank of these we reckon such as popishly and foolishly conceive that if a woman die in child bearing she is undoubtedly saved 3 Of death in Childbearing as if that sorrow were sufficient and expiatory or satisfactory to Gods justice ah poore souls wretched creatures to think Gods Justice can so be satisfied or that God should do them wrong if he required any more at their hands here or hereafter if they be not saved who shall be saved seeing they have toiled moiled and laboured hard in their callings let rich men as was Dives who was cloathed in purple and fine linnen and fared sumptuously every day look to go to hell as for them Gods Justice is not so satisfied they are like Lazarus who went to heaven Thus as in the former of women dying in childbed they can abuse Scripture to their own perdition But let such know that neither Lazarus nor any other went to heaven or escaped hell torments for their poverty sicknesse sorrows labour and toil in this life unlesse they also forrowed for their sins neither is such sorrow from naturall externall causes sufficient and withall sought to the all sufficient sorrows and sufferings of Christ for them by true faith without which all sorrows of this life are but beginnings of eternal sorrows no sorrows sufferings or obedience either active or passive of ours save onely that of Christs can satisfie Gods Justice which is infinite Sin must and will have sorrow if not in this life then everlastingly hereafter as hath been shewed largely and therefore their sorrow being not for their sin nor humbly and willingly undertaken will never save them Sorrow from inward distemper by Melancholy is not true or sufficient sorrow And as for Melancholick dumpish fits of heavinesse they must not simply be taken for sufficient or saving sorrow being the effects of naturall causes and ill constitution and temper of the body I know where sorrow for sin and such a disposition and temper meet in in any one the sorrow becomes the greater and the party is further off from receiving comfort by the the Gospel but this increase of sorrow in such belongs not to Godly and Evangelical Contrition so much as to the work of the law in a deeper apprehension of wrath and punishment furthered by the cunning malice of the Devil whotaking advantage of that dark Though it may and doth increase sorrow for sin neither in the godly dull and ill disposition of their bodies presents strange fancies to their brain and dreadfull apprehensions yea and apparitions to their souls whereby the soul seeing nothing but through such dark and foggy mists and being distempered with the distempers of the body beholds nothing but black darknesse and is disquieted with needlesse and excessive fears and doubts and that often till it come to desperate resolutions tending to the destruction of themselves or those they otherwise dearly love as husband wife child or friend unlesse God mercifully stay them But in such case their sorrow for sin as it is sin may be little enough nay if it were more the other would be lesse seeing true sorrow for sin is not without some apprehension of goodnesse and graciousnes in God and love and hope in themselves who so do sorrow But as melancholie in such doth not argue a greater measure of godly and true saving sorrow in them nor in some other whose naturall distempers being healed so in some others it argues none at all of it self and simply Let such be cured of their melancholy of their naturall and bodily distemper and we shall see that the Divines work is to begin in them when the Physician hath left them sorrow for sinne is to begin pensivenesse for sin is to begin in their souls after sadnesse fullennesse foolish fancies and fears with the cause thereof distemper hath left them in their bodies Not but that where the distemper of body is not very great the Divine may and should take the advantage as much to work on that soul for good as Satan for evil None of these sorrows then caused or occasioned from either sinfull worldly or naturall causes must be mistaken for godly sorrow at all much lesse for sufficient and saving contrition neither are they to be rested in Nor that whereby some in their bodily infirmities especially distempers of brain withall fall a weeping and crying when by others they are spoken to and pitied 4. Such sorrow and Repentance is not sound which is the effect of any power of will in man Before I shew positively what sorrow is and may be taken as sufficient for the present in the young penitent so as to afford him comfort in the assurance it is well-grounded I advise men who it may be little question the truth of their godly sorrow and repentance to consider well with themselves whether they do not ascribe their repentance as other graces to some power of free will in themselves as if God onely by externall motives in the word and by some internall excitations thereupon did let them see what to do and some necessity of doing it but the doing it is of themselves and from the good use of their own free-will and naturall power without the powerfull prevailing and determining grace of God Such men have cause to suspect themselves and their repentance See Matt 9.13 as built upon a weak foundation and standing upon feet of clay as well as iron The work being of men wil undoubtedly come to nought as in another case was said We have heard Acts 5.38 and shall hear more that true contrition and godly sorrow proceeds from and followeth upon self-denyall True sorrow is grounded on self-denyall and felf-despair of a mans own wisdom worth will power as in my

power We have the instance of Moses who refused to be called the son yea the heir of King Pharaoh's daughter or to enjoy the pleasures of sin in that Court yea and made light of the treasures of Egypt preferring the reproach of Christ with a good conscience before them all And he lost not by it Hebr. 11.24 25 26. SECT 5. Shewing secondly in what things otherwise lawfull we are to deny our selves And first In things naturall of three sorts 2 We are to deny our selves in things lawfull in case of competition with better things NOw secondly we are to deny our selves not onely in things evill and sinfull which we are to do absolutely but also in such things as are not in and of themselves evill or sinfull but onely comparatively and with respect to a greater good as some one or moe of the aforesaid things which wee should more principally respect And so in case of competition comparison and subordination of the one to the other we are though as is said not absolutely yet in such case resolutely to deny our selves Now these things are both naturall spirituall and eternall Which because they are many I will rather here point at them then handle them And these are of three sorts 1 Naturall First The things naturall are 1. The powers and faculties of the soul and body 2. The comforts and contentments of this life as first In the naturall powers of our soul 3. Life it self 1 In our Reason 1. Naturall Reason so far as there is no carnality in it is not simply to be denyed And it were much to be wished that men lived more according to right reason then they do for so their courses would not be so absurd and unreasonable as they are 2 Thess 3.2 whereby they can give no reason of their doings of their neglect of life and salvation How far natural reason may and should be used impenitency Jer. 8.6 of their persecutions and hating of Gods people without cause c. nay nor of their faith and hope which they are bound to do 1 Pet. 3.15 being able also to examine doctrines to judge of consequences and inferences in Scripture to search the Scriptures whether the things taught us be so or no that so they may not blindly either beleeve or obey any but God alone and in God Yet thus far we are to deny naturall Reason as not to stand upon it in things above the reach of it How and in what denyed as to say I see no reason for this or that or how it can stand with Gods justice or with the liberty of mans will c. therefore I will none of it it s too harsh and hard a saying I cannot admit of it In such case reason must submit it self and give way to faith The mysteries of faith as that of the Trinitie of the subsisting of our nature in the second Person of the Godhead the resurrection of the same individuall bodies of ours and such like are not unreasonable onely our reason cannot reach so high as even in innocencie Adam saw not the reason of divers things as the mystery of the Trinitie c. which yet he believed We must then so far deny our naturall reason It must 1 Stoup to supernaturall Truths 2 It must not judge of points of Faith as 1. To acknowledge it not able of it self to reach unto or dive into the deep things of God 2. In sight of its shallownesse not to take upon us by it to judge of the mysteries of faith not to make it a ground of faith or to go before it but onely an attendant and waiter upon faith to follow it and to acknowledge that to be reasonable which God doth or which he makes known to be his will and a truth 3 Nor must it make new Articles though by reason we understand it not 3. Not to frame points of Doctrine or Articles to be imbraced as truths according to our understanding judgement and reason as do some in the point of Free-will and otherwise who shew themselves more Philosophers then Divines and better read in Aristotles Ethicks then in the holy Scriptures of God We must take things as we finde them though we can see no other reason of the same then this God saith it therefore I have reason to beleeve it 2 In our natural Will Which must not oppose Gods will but deny it self in regard of any p●wer it hath in supernaturall things either to will 2 Our naturall Will which inclines naturally to good in the universall we must be content to submit the same so far to God as in the particular wherein true happiness doth consist and in the way to it which is onely faith in Christ to be directed onely by him without opposing his will made known to us and without chusing our own ways So also though it have some power naturally and in naturall and morall things yet to deny it self in regard of any ability it hath of it self either to will super naturall good things especially upon the conditions and as they are promised unto us in the word or to chuse aright by its own power or chuse and when the same objects and motives are propounded to many to difference it self from others either in good or evill either by accepting as of it self that good as suppose the saving grace of God which others refuse or by refusing and resisting that effectuall grace or yet to resist Gods grace and it must submit to corrections by the acceptance whereof others come to be converted and saved So in our Tryals and sufferings when we are crossed in some particulars which we might lawfully desire we must deny our own wil as our blessed Saviour did and say Not my will but thine O heavenly Father be done and so possesse our souls by faith and patience without murmuring or repining 3 In our natural Affection 3. Our naturall Affections especially those whose object is good In these we must be content also with respect to Gods will and glory to deny our selves as 1. as 1 In our Love In our Love suppose to children wife husband friend c. in which we must be content to be crossed and patiently endure the losse of them by death or otherwise the losse of their love for our love to Christ and his truth of which afterwards 2 Desires 2 In our Desires as David refused that water of Bethlehem which he so much formerly desired And we are not to desire any thing of this life in particular but herein so far to deny our selves as to be content to be denyed be it children office preferment c. yea to account such denyall a blessing in hope God hath some greater good in store for us or that God wil sanctifie that crosse and make it a blessing to us seeing we are all apt to abuse good things to our own hurt

and to say Why doth he yet find fault For who hath resisted his will he by his Apostle stops their mouth and calls them to the consideration of his greatness and soveraignty as also of his glory in the riches thereof on the vessels of mercy v. 20. saying Nay but O man who art thou that repliest against God or who so saucily answerest again or disputest with God c. See also vers 21 22 23. It becomes us in such case as in all such common destructions as of the people of the wilderness and the like as now of late in Ireland where many savagely have perished by the sword of the bloody Papist some of them perhaps not so well prepared but taken suddenly in their sins to say Thou turnest man to destruction and who knoweth power of thine anger Psal 90.3.11 and Psal 145.17 The Lord is righteous in all his waies and holy in all his works But not for tender Infants dying in their Infancy and others whose good estate after death is only doubted of Or only that we are not assured otherwise of their salvation if and when all other arguments of hoping well of them for whom yet and their good estate in Christ their godly and beleeving parents and friends have formerly in their life time both often and seriously prayed do not fully satisfie them as indeed the certain salvation of other men is revealed but to few 〈◊〉 in the death of young children much lesse the reprobation of any unless God hath specially so marked and branded them which is not in this case yet I say it is enough to stay us and in self-deniall herein it should stay us and here should we rest and cast anchor that God in all things seeks his own honour and so should we he doth all for his own glory and cast the worst which yet in this case we are not to beleeve for certain yet if God please to glorifie himself in their damnation which is ever just with him it becomes us to say His will be done and so far to deny our own natural yea Christian affections otherwise as in a zeal of and with respect to Gods glory to say The name of the Lord be hallowed and glorified at least in that respect to moderate our sorrows lest by honouring our children or others so doubtfully dying more then God we provoke God by greater and sorer crosses in the same or other kinds to tame us and teach us by self-deniall to submit our selves to him in one thing as well as in another 2. Living whose conversion we seek and by all good meanes would procure 2. So for others yet living whose conversion and salvation wee both pray for and seek by all good and possible meanes to procure whether they be our friends kindred children parents or our hearers or otherwise under our charge or howsoever in our hearty love out of the former ground we are so far to deny our selves in our respect to them as according to the order in the Lords Prayer First to pray that God would glorifie himself then if so it may stand with his glory That his Kingdom may come to them and that by making them heires of his grace here and glory hereafter he would be pleased to glorifie his mercy on them but if not His will be done thus denying our own wills and desires whilest otherwise we are not wanting by our constant and continued indeavours to further our own desires and so suffering God and his Son Christ to glorifie himself a he pleaseth For thus the Prophet Isaiah As Ministers and others not seeing the fruit of their labour must rest speaking to his son in our nature as also in his Ministers Isai 49.1 2 3 4 5. Thou art my servant O Israel in whom I will be glorified yeaChrist himself there saith That though he hath laboured in vain and though Israel be not gathered yet saith he of himself shall I be glorious in the eyes of the Lord Now Christ would have gathered the Jewes and lost sheep of the house of Israel himself but they would not Mat. 23. yet he glorified himself and his wisedome and justice in their rejection in that God glorifieth himself thereby and accepts their indeavours So now he would gather others by us the Ministers of the Gospel and thereby he seeks his own glory whether men be converted by the word or no and our labour whilest we do our best indeavour to save our souls and our persons are accepted as a sweet savour of Christ unto God 2 Cor. 2.14 15.16 in them that perish as well as in them that are saved and why because God even in the death and damnation of the wicked glorifieth himself So that we as other zealous and godly Christians having done our indeavour and shewed our earnest desires of the good the conversion and salvation of such sinners are in submission to Gods will and glory yea and with our subscription and approbation of his work to rest yea so far to thanke God with Paul in the quoted place for glorifying himself and his own mercy on us yee thanke God for his mercy to themselves whilest he passeth by others even as Christ himself on our behalf for hiding saving truths from the wise of the world and revealing them to babes Mat. 11.25 26. even because it so pleased him to glorifie himself I will only add this word more In some case men by Gods prophets and in zeal of his glory have been devoted to destruction Psal 69.28 though I will not say or determine what we may do yet in some case others setting aside respects of humanity yea and as it may seem of brotherly and godly affection therein denying themselves have in great zeal of Gods glory even devoted their enemies to eternall destruction saying Let them be blotted out of the book of the living and not be written with the righteous SECT 9. Secondly That in some case we should be ready to deny our selves in our own Salvation SEcondly for our selves and our own salvation we are so far to deny our selves A second inference concerning our own salvation as not only to acknowledge and that from the heart our selves unworthy of that mercy pardon and salvation which in and by Christ we are assured of yea worthy to be cut off for ever and that Gods judgement if he should damn us for our sins not only to confess our selves worthy of damnation but to redeem Gods glory to be content to suffer with it as we may see in Moses his wish were most just and righteous but which more is if it might redeem Gods glory and further the eternall salvation of many to be content at least if not to wish that our selves for our particular might perish eternally This was the desire of Moses who when God threatned to consume the people for making and worshipping the golden Calf as he

blood if it be done and therefore becoming man for us his head was pricked with thorns his hands and feet pierced with nails his heart pricked pierced and wounded with a spear his body broken for us yea his soul heavy grieved wounded in a sense of his Fathers wrath against him making him not onely sweat drops of blood being in an agony but complain and cry out My God my God why hast thou forsaken me All this and more then I can expresse the onely beloved Son of God suffered from his Father ere he overcame death or recovered the sense of his Fathers love or yet a possibility of salvation for thee And what we Vnlesse here we sorrow savingly and dost thou think to passe thy whole time in pleasures ease vanity and sinne and yet not so much as be pricked in heart or wounded in conscience for thy sin and troubled in sould in the fear and apprehension of thy so justly deserved damnation yea wilt thou also expect and presume of heaven and the joyes thereof Let me then tell thee from God that unlesse thou in time beest pricked in thy heart for thy sin yea many sins especially such as these converts as hath been said were pricked for crucifying of Christ unthankfulnesse unbelief impenitency rejection of him in the offers of his grace hardnesse of heart obstinacy ignorance and disobedience c. I say neither shal Christs pricking and piercing his wounds and sufferings avail thee any thing and which more is thou thy self in thine own person most inevitably shalt and must suffer the vengeance of everlasting fire must in our own persons suffer in well and all those sorrows eternally which the Son of God did suffer as thy surety if thou couldst believe and rest on him and repent and which made him so cry out And then see how thou wilt be able to endure it or rather O my brother O my sister O every one of you now in love to your own selves consider this in time O consider this saith God himself unto you what your own ill doings and desert Psal 50.22 and yet my patience and forbearance a while now consider this ye that forget God lest I tear you in pieces and there be none to deliver Consider that the sins thou hast not sorrowed for which would be considered thou must sorrow for here or hereafter chuse where thou wilt have thy portion whether here where thy sorrow may be saving accompanied with inward and true joy and followed with eternall and unspeakable comfort or hereafter where endlesse sorrows in soul and body shall be the just reward of thy security now Thy sins will be thy ruine one day Sin else will be our ruine and tear thee in pieces if thou be not their ruine now by mortification of them and of thy self so farre as to be pierced and wounded savingly for them in time God forgets them not though thou do they are written before him as with a pen of iron and point of a diamond in his book which one day will be opened against thee and be more terrible to thee then was the hand writing against Belshazzar for such an hand writing there is for every sinne of thine unrepented and uncancelled how many then are the curses wraths and vengeances that are due to thee and will most inevitably befall thee for thy so many sins not repented of A wonder that any in this case can be merry Isa 5.14 how can you then be merry or light-hearted when so many thousand woes belong unto you compasse you about and dog you continually at the heels all waking and watching against you like so many hungry bears starved wolves and lions yea when hell it self gapeth for you enlarging her self and opening her mouth without measure as for all other sinners so particularly for such as follow strong drink and in whose feasts are the harp and viol tabret pipe and wine but no regard of the works of the Lord with 11 12. no consideration of the operation of his hands or of any thing either their own sins or Gods judgements which is seasonable Futher to convince the secure a few questions are propouneded to them O then in the feare of God be convinced of these truths and of the necessity of such sorrow and let me ask thee yet a a question or two 1 Dost thou so live or canst thou so live as not to sin or transgresse Gods Law surely no thou wilt say at least thou wilt find that is impossible Wel then 2 art thou able to undergo the curse and penalty of the Law by suffering Gods wrath everlastingly no alas thou accountest that and well mayest intollerable 3 I ask again what wilt thou then do seeing thou art so many wayes a transgressour and liable to all this wrath If thou resolvest to do nothing but sittest still in thy security and setlest still on thy lees thou mayest certainly conclude against thy self as the foure lepers at the gates of Samaria suffering a famine within and a siege of strong enemies without that thou shalt undoubtedly perish and die Oh then be sensible at length of thine own danger see thine own inevitable destruction unlesse in time thou humble thy self with God and judge thy self that he judge thee not in hell be sensible of the fire of his wrath and of hel hold no skreens any longer between thee and it seek to quench it in time by thy tears and hearty sorrow for sin lest thou be cast into it irrecoverably and in consideration of the torments of it now cry earnestly to God in Christ O Lord here give me my part of sorrow and teach my heart more truly to mourn for my sinne and be mercifull unto me here O God here burn cut launce wound prick and pierce my heart savingly that I never may know what belongs to everlasting burnings woundings and gnawings 4 Or now again to bar thee off and to stop all starting holes dost thou think that thou art exepted and exempted from this curse and wrath Will God be partiall for thy cause Doth not thy sin bring thee under this curse and wrath as well as others Deceive not thy self see Deut. 29. where verse 10 c. All without exception of any present or absent born or not yet born are either in their own persons or persons of their Parents presented before the Lord Deut. 29.10.18 19 20. c. to enter into his covenant lest saith Moses there should be any among you man or woman or family or tribe whose heart turneth away this day from the Lord our God c. And it cometh to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have Peace though I walk in the imagination of mine heart The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses