Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	world_n	worthy_a	young_a	63	3	5.5170	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41120	Practicall divinitie: or, gospel-light shining forth in severall choyce sermons, on divers texts of scripture Viz. 1. The misery of earthly thoughts, on Isa. 55. 7. 2. A sermon of self-denial, on Luke 9. 23. 3. The efficacie of importunate prayer in two sermons on Collos. 1. 10. 5. A caveat against late repentance, on Luke 23. 24. 6. The soveraign vertue of the Gospel, on Psal. 147. 3 7 A funeral sermon, on Isa. 57. 1. Preached by that laborious and faithfull messenger of Christ, William Fenner, sometimes fellow of Pembroke Hall in Cambridge, and late minister of Rochford in Essex.	Fenner, William, 1600-1640.	1647 (1647)	Wing F693; ESTC R222658	119,973	322

gospel of Christ is called into question by the men of this world even for your sakes that walk not worthy of God nay by reason of this God cannot hire servants to do his work Beloved God hath sent us out to hire servants now many would come in willingly but because they see think that those that professe the name of Christ be dissemblers Puritans and hypocrites and therefore they say as sometimes the Indians did of the Spaniards If these men be the servants of Christ I will never be his servant So if these men be the servants of God Lord blesse me from them What a damned thing is this Sixthly If we walk not worthy of God we put great indignity upon him A worthy man cannot abide to meddle with unworthy things and shall a Christian serve God after an unworthy fashion Note No master either in heaven earth or hell will have a servant unworthy of him and this is the reason why men sweare and lie and live like devils incarnate because the Devil will have them worthy of hell So the world lets men cozen and dissemble for no other cause but because the world will have them worthy of the world So that all masters whether the world the flesh or the devil look that their servants should be worthy of them and do you then think that the Lord will not have his servants walk worthy of him Be not deceived God is not mocked Gal. 6. 7. Dost thou come into his house heare his Word and wilt thou not obey it Comest thou to a Sacrament and hast thou drinking carding and dicing at home Thou goest under the name of a good Christian yet thou livest in thy sins having a secret lust either to sweare or lie or to commit adulterie Take heed I say God will not be mocked For men to go in the name of Gods children and yet not to serve obey him this is to make a mockery of God but God will not be mocked Oh saith one my Father will never like it if I be so strict and precise and as for my Mother she cannot abide a Puritan Another saith I cannot keep my children unlesse I put my money to use c. But what saith Christ He that loveth father or mother c. more then me is not worthy of me Mat. 10. 37. Dost thou argue on this fashion and yet hopest to be a Christian Dost thou plead self-respect and dost thou hope to go for a Christian what a mockerie is this nature abhorrs it I remember a storie of a Boy who being at Lyons and saw two men one tall and he had a short cloak the other short and he had a long cloak and thought it very unseemly so he took the long cloak and put it on the tall mans back and the cloak on the short mans back and then it liked him So is it seemly that any of us should weare the long robes of Christianitie and yet be short in Obedience that we should go for the people of God and not behave our selves sutably In this place there is no room for Papists to establish merit for themselves the Apostle intends no such matter in this place for we are not our own men and therefore cannot merit We are taught to pray Give us this day our daily bread we have not one bit of bread but we must beg it and when we have done all we can as who doth yet we are but unprofitable servants But suppose we could merit all righteousnesse yet all our ability is from God Again suppose we be righteous what is that to him if we be holy what is that to him If we be damned he is never the worse if we be saved he is not the better if we keep all his commandements yet it is his mercy to save us He shews mercy to thousands to whom not to them that sin but to them that love me and keep my commandements Exod. 20. 6. To one that keeps Gods commandements it is his love to save him it is his love that he hath mercy on him The Church of Rome do talk much of their well-doing but in the mean while what becomes of their sins they should go and suffer for their sins and then come and talk of merit Do they talk of merit before they have satisfied for their sinnes the Law will be satisfied first and when they have endured hell-fire world without end then let them talk of merit The Lord doth not mean that we must walk worthy so as to merit any thing for suppose that al1 the sufferings of this life and all the torments of the world that all the Saints of God have suffered were put on one man and he to endure them all yet they are not worthy the glory that shal be revealed Rom. 8. 18 Here then is no room for Papists merits Yet we must walk worthy of God with sutablenesse and if we do not so the Lord will not owne us You know the story of the guests in the Gospel and how they were invited to the supper one pretended one thing another another thing one had married a wife he could not come yet sure I am he might have brought her with him another had bought oxen c. But what followes in the text Mat. 22. Those that were bidden were not worthy therefore they shall not taste of my supper So some say for their sinnes it is their nature or one occasion or other puts them off they could not come None that are unworthy of God shall taste of the mercy of God neither in the pardon of their sins nor salvation no you get not so much as a taste of Christ if you walk not worthy of the gospel of Christ The truth of this will appeare in the Use if we consider what this worthy walking is Vse First We must be as it were even the very nature of God we should as Peter speaks shew forth the vertue of him that hath called us that we may shew what a glorious God what a blessed Redeemer and righteous Judge we have and admire his goodnesse that hath called us out of darknesse into this glorious light and we must be holy as he is holy 1 Pet. 1. 15. How doth this sute with the nature of God when we walk not worthy of God God is just 2 Cor. 1. 3. how unworthy then are we that are cruel unmerciful and unjust God is a God of peace 1 Cor. 14. 22. how unworthy then are we of him that live in heart-burning one with another We are the image of God if we please him 1 Cor. 11. 7. What a shame dishonour and wrong then is it to God that we should have his image and yet be nothing like him Should a glorious King see a deformed picture of himself surely he would make that man smoke that pictured him so And shall we go for the image of God the God of all glory and shall we be vile and unclean negligent

walk worthy of God then we adde humiliation to every dutie we doe to God It is true all our prayers are not accepted unlesse they be worthy our receiving the Sacrament is cursed in Gods sight unlesse it be done worthily but yet not as if there were any inherent righteousnes in man no no. Luk 6. 6. I am not worthy that is I think not my self worthy Here is the worthines of all our wages if we pray in faith and adde humiliation to our prayers we must obey God and adde humiliation thereunto we must adde unto every good duty humiliation so that if we be worthy we are the more humbled This is a dutie as of great moment it is such a dutie as if we walk not worthy of God in humiliation we are not capable of the gospel nor pardon of sinne if we be not content to be ruled by Christ If the house be worthy let your peace abide upon it Mat. 10. 11. The peace of Gods Ministers is peace to the conscience and the conscience is at peace if sinne be pardoned So that if this place this congregation be not worthy that they should have pardon of sin preached they are not capable of it The world must be pulled down self-will and self-lust must be lamed and mortified to do as the Lord will have it that man is not capable of the gospel that will not be ruled by it In the second place let us consider If we walk not worthy of God we walk worthy of somewhat else if not of God then of hell vengeance and condemnation Let us assure our selves of whatsoever we walk worthy that we shall have I speak not of worth of proportion Let a man be ignorant if he be thought worthy of hell then to hell he shall go none shall go to hell but those that are unworthy of heaven and none shall go to heaven but those that have the tokens of heaven about them Fill her with blood saith God Rev. 15. 6. as she was worthy of blood so God would give her blood her belly-full so when men walk on in their sinfull courses as they are worthy so shall they have Secondly You are guilty of Christ if you walk not worthy of Christ It is a damnable thing for a man to be thought or found guilty of perjurie but to be thought or found guilty of Christ this is the greatest of all Beloved you are guilty of Christ if you walk not worthy of Christ see it in one branch of a Christians walk If a man receive the Sacrament unworthily he is guilty of Christ 1 Cor. 11. 27. If a man walk unworthily in any one dutie he is guilty of Christ and the death of Christ shall be laid upon him Oh what then will become of them who walk unworthily in all the duties of Christianitie Judas betrayed Christ and thou art guilty Pilate condemned him and thou art guilty so c. His blood lies on thy soul and thou shalt answer for it if thou get not into Christ Thus you see if we walk not worthy in one dutie we are guilty if all Thirdly If you walk not worthy of Christ you shall be condemned the sentence of condemnation is on you for ever He that eateth and drinketh unworthily eateth and drinketh his own damnation and this is but one branch So he that prayes or professeth the name of Christ unworthily what ever duty it be if a man labour not to do it sutable to God it is his damnation That prisoner is unworthy of a pardon that will not stand to the conditions of his pardon and be ruled by the Judge Even so you that will not walk holily according to the conditions of the gospel you are not worthy of pardon and you shall never enjoy it for the Lord knows beforehand who are worthy walkers before him Hath God children here and vvould they be so accounted Let them vvalk worthy of God let their light shine c. let them labour to quit the cost that God hath been at vvalk vvith Christ in all thy vvaies for this is to vvalk vvorthy of God in all pleasing Let this suffice for Exhortation THE NECESSITIE OF GOSPEL OBEDIENCE The second Sermon BY That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex THE NECESSITIE OF Gospel-Obedience COLOSS. 1. 10. That you might walk worthy of the Lord unto all pleasing being fruitfull unto every good work THe Apostle having delivered unto us the sundry duties of walking worthy of God concerning which we have spoken he comes now to amplifie it and that he doth these two wayes First generally unto all pleasing Secondly particularly in the sundry duties wherein we are to please God namely to walk worthy and then to be fruitfull in every good work and increasing in the knowledge of God unto all pleasing as it is in the Original Some would have all pleasing to be meant of pleasing all men but this were a sin for if a man will be a man-pleaser he cannot please God What then doth the Apostle exhort us unto to sin God forbid Would he have us strive to please all men this were but flatterie No no there is no such matter in the Original it is not the adjective in all pleasing that is pleasing to all but in the substantive unto all-pleasing that is unto all manner of pleasing Labour to walk so according to the gospel being directed in all your wayes according to the light thereof that so you may please God in all things It hath reference to the walking worthy of the Lord that is in all manner of pleasing to the Lord. And this is not impossible First because God is not a rigorous God but kind loving and amiable full of compassion and kindnesse a God easie to please There be some men that a man cannot please they are so captious and so ful of exceptions and so humorous that a man can never please them but God is a kinde God full of compassion abundant in goodnesse and truth and therefore 't is possible for a man to please God True it is if God should require obedience in rigour holinesse in rigour c. if he should do thus then it were impossible to please him then he must have othergates servants then we but the Lord deals in easie terms he demands obedience according to the gospel When a mans wayes please the Lord saith the wise man Prov. 16. 7. where we may note that it is possible for a man so to walk as that his wayes may please God Secondly as God is not a rigorous God so there is a way to walk wherein we may please him and that is the way of sincere walking It was Gods advice to Abraham Gen. 17. I. We must be faithfull in our calling see it in David I will magnifie God with thanksgiving and this also shall please the Lord c. Psal 69. 31. To

other businesse it is not good to trust fits of devotion 't is a base kind of praying when men gallop over their praiers that so they may come to an end quickly Should I accept this at your hands saith God by his Prophet when they brought a sheep it wanted a lim they were loth to give God a whole offering Mal. 1. 13. Many pray a peece of a praier in the morning and then they go after the world he down's on his knees and gives God a rag of a praier a companie of ragged ends And God counts it an indignitie shall I accept this saith he What a lame praier No no the Lord looks for a prayer that hath its full growth it is a shame to speak in the congregation what men do in secret before God which many have confessed after they have been converted how they have gone into Gods presence and have shuffled over their praiers thinking every houre seven untill they had done Fourthly Silent praiers are never importunate I mean by silent praier when a man is silent in that which God looks he should most insist upon David made a praier Psal 32. and the Lord looked that he should stand much upon his adulterie and murther which he had committed to see what shame he took on him for it but he shuffled it over and what saith the text When I kept silence what did the Prophet roare and yet keep silence these are contradictions Yea the Prophet roared and kept silence as if he should say the Lord counted his praier but roaring so long as he laid not open that sinne which the Lord lookt he should have stood on the Lord let him roare and roare he might long enough but saith he I brake my silence I said I will confesse my transgressions and then thou forgavest the wickednes of my sin So many go to God and tell God they must needs have mercie and fain they would have mercie and yet they are silent in confessing the sinne they should I say the Lord will never hear that man he may pray to God all his life and yet go to hel in the end Hast thou been a drunkard and dost thou think that the Lord will forgive thee for crying Lord forgive me c No no thou must insist on it and say Against thy word I have been a drunkard my conscience told me so but I would not heare I haue felt the motions of thy holy spirit stirring against me and I regarded not Now if thou shouldest turn me into hell I were well requited so many Sermons have I neglected I have wronged others in this kind and I have been the cause why many are now in hell if they repented not I have praied for mercie yet with the dog to his vomit have I returned and therefore for all my praiers thou maiest cast me into hell for ever and now I haue praid yet it is a hundred to one but I shall run into my old sin again yet as I expect forgivenesse so I desire to make a covenant to give over all my sinful courses and I am justly damned if I go to them again Such a kind of praier the Lord loves Fifthly Seldome praier is no importunate praier when the soul contents it self with seldome comming before the throne of grace an importunate soul is ever frequenting the way of mercie and the gate of Christ he is often at the threshold before God in all praier and humiliation The reeling'st Drunkard in the world sometimes can do so too the basest Adulterer in the world sometimes can be chaste the Devil is quiet so long as he is pleased and the wicked may sometime have a fit in praier But this is the condition of an importunate heart he is frequent at the throne of grace The Propher David praied seven times in a day and Hannah continued in praier night and day Sixthly Lukewarm praier is not an importunate praier when a man praies but is not fervent when a man labours not to winde up his soul to God in praier That man that praies outwardly only that man teaches God how to denie his praier Though you make many praiers saith God yet I will not hear you why Your hands are full of blood Qui frigidè orat docet negare They are like luke-warme water that never boils out the blood So they have been guiltie of murder and abundance of other sinnes and they did indeed pray against them but they were never but luke-warme they never boiled away the blood of their sins Thou must pray fervently with a seething-hot heart if thou meanest to get pardon for all thy sinnes as securitie and deadnesse of heart c. And as it is Jonah 3. let every man crie mightily unto the Lord. Seventhly and lastly Bie-thoughts in praier keep praier from being importunate as when a man praies and let his heart go a wooll-gathering I remember a storie of an unworthy Oratour who being to make an acclamation O earth O heaven when he said O heaven he looked down to the earth and when he said O earth he looked up to heaven So many when they pray to God in heaven their thoughts are on the earth these praiers can never be importunate When a man praies the Lord looks that his heart should be fixed on his praier for our hearts will leake and the best child of God do what he can shall have bie-thoughts in praier And that First from corrupt nature Secondly from nature curbed Thirdly from Sathan Fourthly from a mans own sluggishnesse For the first The best children of God have corrupt natures and when they have done what they can distractions will fasten on them They would performe good duties better if they were able saying with Paul The good which I would I do not c. Secondly from Nature as it is curbed The more grace binds nature to its good behaviour the more rustling it keeps Even as a Bird being at libertie keeps no stir but being in a cage it flutters about because it is abridged of its libertie so when thou hast curbed thy corrupt flesh it will be skittish in every good dutie thou goest about and hence it is that the Apostle useth this phrase viz. I find another law in my members rebelling against the law of my mind c. When grace curbs the law of sinne then nature rebels Thirdly from Satan as in Job Satan stands at his right hand as a Plaintiffe as Aegidius compares it which puts in all Cases to hinder the Defendant Even so the Devil puts in all bie-thoughts that he can devise to hinder a mans suit for going on before the throne of grace But thou must do as Araham did when he was sacrificing when the birds came he drave them away so must thou do by they bie-thoughts if thou wilt have fruit of thy supplications before God Fourthly they come from spiritual sluggishnesse that creeps on the best if they take not heed And this was

in the Towne or in any such place as this where the Gospel hath been so long taught that there should be so many prophane Esaues which walke after the stubbornnesse of their owne hearts Do you think that it is pleasing to God that you should think hardly of them that think best of the Word Think you is it best pleasing to God that you should have inordinate courses in your families that after so much preaching yet many of you should be still in your sinnes Is this pleasing to God Oh consider what you pull upon your selves viz. wrath yea wrath to the utmost It is a grievous thing for a man to pull the wrath of a King upon him You shall not do this on pain of Our displeasure Do then if you dare If the wrath of a King then be so great and so to be feared what then is the wrath and that to the utmost of the ever living God Destruction and damnation to the utmost God will shew no mercy to them that make no conscience to please him Secondly this condemns those that please men If it be so necessary to please God what will then become of men-pleasers as such there are and too too many amongst us that carry tales c why because they will please such and such men Such are many of your children and servants in Alehouses that can fill pot after pot and that because it is their masters pleasure that it should be so But what will become of this in the end If I should please men c. Gal. 1. 10. If not the servant of God or of Christ then I must needs be the servant of the Devil I even I Paul if I should seek to please men I were none of the servants of Jesus Christ Thirdly this also condemns those that please themselves Many there are that are self-pleasers which walk after their self-wils self-conceits self-desires and self-affections It is pleasing to them to drink to swagger to dice and to card It is pleasing to them to shuffle over the ordinances of God why because they have other things to do Oh think I beseech you what a grievous evil you pull on your heads that are self-pleasers You draw down upon you more then swift damnation How can that be will you say Yes a man may pull down more then naked damnation double damnation is more then single now if you please your selves live as you list do as you list you pull on your selves damnation with a mischiefe God will reserve all the wicked for the day of judgement to punish them 2 Pet. 2. 9. but chiefly them that are self-pleasers unto whom he gives special marks as first unclean persons 2. such as rebel agianst God 3. Presumptuous such as build castles in the aire as we use to say on Gods mercy 4. He reckons the self-willed in the Original self-pleasers i.e. when a man follows his own will and pleasure These are they that God will chiefly cast into damnation this is to pull damnation and more then damnation upon thee And thus by Gods assistance you have seen the prosecution of this Point A CAVEAT AGAINST LATE REPENTANCE In a SERMON BY That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex A CAVEAT against Late Repentance LUKE 23. 24. And he said unto Jesus Lord remember me when thon commest into thy kingdome THis is spoken from the good Thief on the Crosse And be said unto c. Extraordinary cases never make a common rule The ordinary rule is this As is a mans life so is his death 'T is a common axiome and it is as true as common Qualis vita finis ita a good life cannot choose but have a good death and a wicked life a cursed end this is the ordinary rule Neverthelesse there are extraordinary cases wherein it may be otherwise and these cases are referred to four heads First when it pleaseth God to shew his prerogative royall he may convert a man at the last gaspe and give unto the last even as unto the first Mat. 20. 13. his grace is his owne Christ his owne Heaven is his owne and he may doe with his owne as he will this is Gods prerogative as a King may pardon an old beaten Traitor and thereby shew his prerogative but this is not ordinary Secondly when a sinner hath not had meanes of salvation in this life but only at his death as when S. Paul came unto Corinth many were there lying on their death-beds S. Paul converted some of them 1 Cor. 15. 29. Alas they were Pagans before they never had the means of salvation before yet so it pleaseth the Lord sometimes to step in and convert a sinner that never had the meanes before but this case is not ordinary neither for now we have the means and health Thirdly when it comes to passe that a sinner is made an example to all the world as when a theef is brought to the gallows the Lord converts him And for ought we know this was the case Of Achan Jos 7. 25. he was converted perhaps when the stones flew about his eares Another extraordinary case is when the Lord may be as much honoured by a mans death as he hath been dishonoured by his life In such a case some live and it pleaseth the Lord to giue repentance unto life And this was the case of this Thief he did as much honour God at his death as you shall see in his repentance as many whose lives were spent in all holinesse The priviledges of a few men make no common rule men deal with repentance as a Divine speaks as they do with their Wills they put them off to the last gasp so they put off repentance to the last hour like A chitophel that never set his house in order till he went and hanged himself As it is said of the serpent it growes crooked all the dayes of his life and when it dies then it straightens it selfe So many walke perversly while they are well and then to straighten all cry God mercy when they are a dying as the heart of oak that never growes soft till it is dead and rotten so they never soften their hearts with repentance till they see they must die and then they fall to their beads and say Was not the Thief converted at the last and did not the Thief on the crosse find forgivenesse and why then may not I Thus they bear themselves on the example of the Thiefs conversion I dare be bold to say that this Thief never stole more goods in his life then his example hath stollen souls from heaven after his death Therefore I have chosen this Text to let you all know that the repentance of this Thief was no ordinary thing nay to us an extraordinary wonder and therefore there is no trusting to it For for a man to be carelesse while he is

Text doth as good as say he delighteth to make bonfires about their eares And must this be the way to glorifie God But some may say surely Kings and Monarchs are exempted they need not fear that such torments shall come upon them To this I answer that God will say unto them raign there if thou wilt and then they shall know that there is a King that laughs at their destruction Take notice of this I beseech you and reason thus with your own soules Is he a good sonne that cannot abide the presence of his own father is she a good wife that cannot abide the company of her husband and is he a good Christian that cannot endure the company of Christ in his ordinances Vse This may serve to rebuke Gods people for their neglect You see the Gospel is going Christ is departing he is going to seek better entertainment But I marvaile you give no better attendance I pray hearken what I say and have to say stand up and heare and the Lord give you grace to believe I will deale plainly with you as sure as God is God God is going from England Shall I tell you what God told me nay I must tell you on pain of my life Will you give eare and believe me I am a poor Ambassador sent from God to do his message unto you and although I be low yet my message is from above and He that sent me is great and from above and oh that He would grant that this my message might be believed What if I should tell you that God told me yesternight that he would destory England and lay it waste What say you to this my beloved it is my message by meditation is Gods word that he bid me do to you and he expects and answer from you I do my message as God commanded me what sayest thou unto it England I must return an answer to my Master that sent me yea this present right I must return an answer for the Lord hath appointed a set time saying To morrow the Lord will do this thing in the Land Exod. 9. 5. Why speak you not an answer you must give Do you think well of it will you have England destoyed will you put the aged to trouble and your young men to the sword will you have your your young women widows and your virgins defiled will you have your deare and tender little ones tossed upon the pikes and dashed against the stones or will you have them brought up in Poperie in idolatrie under a necessity of perishing their souls for ever which is worst of all Will you have these Temples wherein we seeme to worship God will you have them and your houses burnt with fire and will you see England laid waste without inhabitants are you well contented it shall be so I am an importunate suitor for Christ oh send me not sad away but speak comfortably and cheerfully what are you resolved of Are you willing to enjoy God still and to hve him dwell with you it is well I am glad of it if it be so but you must not only say so but you must use the means and you must plead importunately with your God for although his sword be drawn and in his hand lifted up and readie to strike yet suffer him not to destroy but rather to sheath his sword in the blood of his enemies I would be glad to have England flourish still but if desolation do come thank your selves for it it is your own fault if you bee destroyed and not Gods for he delights not in the death of any We may justly take up the complaint of the Prophet Esay who saith No man stirreth up himselfe to lay hold on God Isa 64. 7. But this is our comfort or rather our misery that we have quiet prosperitie with ease and commoditie our bellies full our coffers full and our backs curiouslie clothed c. not remembring the afflictions of our neighbour Nations but all is well with us and it will serve our turnes and if we do humble our selves a little we think it is well And thus we play mock-holiday with God and with his gospel in making it out pack-horse Well look to it for God is going and if he do go then our glorie goes also and then we may say with Phineahs wife I Sam. 4. 22. Glory is departed from Israel so glory is departed from England for England hath seen her best daies and the reward of sin is comming on apace for God is packing up of his gospel because none will buy his wares God begins to ship away his Noahs which prophesied and foretold that destruction was neer and God makes account that New-England shall be a refuge for his Noahs and his Lots a rock and a shelter for his righteous ones to run unto and those that were vexed to see the ungodly lives of the people in this wicked Land shall there be safe Oh therefore my brethren lay hold on God and let him not go out of your coasts look about you I say and stop him at the towns-end and let not thy God depart O England lay siege about him by humble and heartie closing with him and although he be going he is not yet gone suffer him not to goe farr suffer him not to say farewell or rather fare ill England therefore because I will doe thus unto thee prepare to meet the God of Israel O England Amos 4. 12. Now God calls upon thee as he did sometime upon Jerusalem Jer 6. 8. Bee thou instructed therefore O England least my soule depart from thee and least I make thee desolate like a Land that none inhabiteth and thus we see what the godly have done before us and now let it bee our Coppie and let us with Mary claspe close about Christ they have broke the Ice let us follow them this is our day of atonement this present day is ours wee have nothing to doe with tomorrow wee are at odds with God and this is the day of our reconciliation this is the day wherein we are to make our peace with our God and to end all controversies let us labour therfore to prevail with God and that we may not lose his presence doe as the spouse Cant. 3. 1. she sought him but she could not find him yet she gave not over but shee followed him till she found him So our God is going and shall we sit still would you have the Gospel kept with lazie wishes Oh no no arise arise from your downy beds and fall down upon your knees and intreat God to leave his Gospel to you and to your posteritie shall wee by our sins disinherit our Infants and posteritie of such a blessing which is or should bee the life of there lives and so have them brought up in superstition no no Lord we cannot abide this Oh give us neither wealth nor any other blessing but thy Gospell this is our Plea Lord and when have